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The article reflects on the changes in Manali, Himachal Pradesh, over the years since 1984 through the personal narrative of a scientist who initially studied snowfall in the region. It contrasts past experiences of abundant snowfall and minimal human development with the current situation, marked by environmental degradation, reduced snowfall, and increased commercialization of the landscape. The author, alongside local insights, underscores the impact of climate change on the region's ecology and local agriculture, particularly regarding apple production. The narrative serves as a poignant reminder of the delicate balance between tourism development and environmental conservation.
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Abstract: The present paper analyzes two contemporary novels where the theme of snow is contrasted with the theme of evil:”Miss Smilla’s Feeling for Snow” by Peter Høeg (1992), irrespectively ”Visul copilului care pășește pe zăpadă fără să lase urme” by Gabriel Chifu (2004). The two little boys, Isaiah, irrespectively Veniamin, who leave traces irrespectively non-traces on the snow, are dead from the very onset of the plot as if they could not witness more of the evil conquering bit by bit the worlds in which they used to live. Their deaths threaten the survival of innocence in the world. Treachery is put into practice in both novels in its most insidious forms. Yet the very existence of the two little boys casts hope on those who keep on loving (them). The snow is both a revealer of past crimes (or future crimes in the latter novel) but also an opening to other dimensions of reality. In Peter Høeg’ s novel snow means the continuity of Smilla’s perceived self, the quest for truth and the quest for love. In Gabriel Chifu’s novel snow is the opening to the realm of invisibleness and to a supernatural dimension of reality.
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Why would a cognitive and behavioral scientist be interested in avalanches? At the professional level, the answer is straightforward. As Dale Atkins (2000) inferred: “The literature and basic research shows avalanche accidents are not a terrain, weather, or snowpack problem; avalanche accidents are a human problem;” or, as David McClung (2002) argued: “Since most avalanche accidents result from human errors, no description of avalanche forecasting is complete unless the human component is addressed.” I’ve spend much of my own research career studying “human problems” pertaining to attention and perception. As many have realized, the cognitive and behavioral sciences have the potential to help us understand some human decision making patterns that contribute to avalanche accidents, like these academic disciplines have with human problems and errors – or “human factors” – in medicine, aviation, finance, and other areas.
Welcome to Religious Studies News. I'm your host Kristian Petersen. And today I'm here with Sugata Ray, associate professor at the University of California, Berkeley, and winner of the first AAR Book Award in Religion and the Arts. He's here to speak to us about his book Climate Change and the Art of Devotion: Geoaesthetics in the Land of Krishna, 1550-1850, published with the University of Washington Press. Congratulations and thanks for joining me. Sugata Ray: Sugata Ray: Thank you. And thank you for inviting me. Kristian Petersen: Kristian Petersen: Yeah. This is a really innovative and interesting topic, one that I was unfamiliar with but I really enjoyed the book. You focus on this relationship between visual practice and environmental distress. I'm not familiar with a whole lot of research in religious studies, at least, that looks at this intersection. So, can you talk a little bit about how this project began for you and what were some of the broader conceptual interventions you were hoping to make with the book?
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2015
The reason for this macroscopic six-fold symmetry, which so exercised Kepler, is now readily explained in terms of the atomic architecture of ice, but the variety and change of the crystal shape has always been a puzzle and still awaits a complete explanation."

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