「and a」を含む日記

はてなキーワード: and aとは

2023-11-29

■anond:20231129065839

生理と女性をイコールで結ばないことは、生理がないシス女性やトランス女性への配慮にもなるでしょ。

もっともJ.K.ローリングが嚙みついた記事は、「girls, women, and a ll people who menstruate」という本文の表現なので微妙なところだが。

Permalink | 記事への反応(0) | 23:33

2023-11-24

■anond:20231124054512

気持ち悪いから単語と結論見ただけだど

それがまんま論文ならますます学問として価値ある？って思う

まぁ上なんとかさんとかが大手を振るってる世界ですからね

よほどこちらの方が価値ありそう

チママンダ・ンゴズィ・アディーチェ
フェニミストについて辞書で調べた時こう書いてありました
「社会的、政治的そして経済的に性別は平等と信じる人のこと」
私の曽祖母はフェニミストでした。
結婚したくなかった男の家から逃げ出し、最終的に自分で選んだ男性と結ばれました。
彼女は拒否し抗議し意見を述べました。
権利を奪われたと感じたり土地の問題などが浮上した時には
曽祖母はフェニミストと言う言葉を知りませんでした。
だからと言ってフェニミストじゃないと言う訳ではありません。
もっと多くの人がこの言葉を使うべきです。

(略)
　私個人の定義するフェニミストとは男性や女性でこのように言う人です
「今日もジェンダーに関する問題は存在し、それを直さないといけない。もっと努力すべきだと」
From Natalie Portman to Jennifer Lawrence, the iconic 'We Should All Be Feminists' T-shirt is seen everywhere and available in stores now.
Dior のTシャツ
　
【TED】We should all be feminists (私達は皆フェミニストになるべき)
https://youtu.be/hg3umXU_qWc　
　
辞書
■米メリアム・ウェブスター辞典
　https://www.merriam-webster.com/dictionary/feminism

1 : the theory of the political, economic, and social equality of the sexes　

Permalink | 記事への反応(2) | 06:04

2023-11-21

■anond:20231121055458

There are many passionate and dangerous individuals among the fans and anti-fans of Yuzuru Hanyu.

Permalink | 記事への反応(0) | 08:12

2023-11-19

■anond:20231119000706

例えば、以下のような例文あった場合、waneがわかってなくても前者は何となく推論できるけど、後者はwaneの意味が分かる場合とそうでない場合はかなり差があるんだよね。

Her enthusiasm for the who le idea was waning rapidly.

They are determined to squeeze the last ounce out of their waning power and are frightened to face the people to get a new mandate.

Permalink | 記事への反応(1) | 00:22

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Permalink | 記事への反応(0) | 03:21

2023-11-14

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Permalink | 記事への反応(0) | 00:17

2023-10-31

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Permalink | 記事への反応(0) | 01:02

2023-10-30

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Permalink | 記事への反応(0) | 00:27

2023-10-24

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Permalink | 記事への反応(0) | 12:31

2023-10-20

■

Refuting the “Israeli” Claims Regarding Evading their responsibility for the Massacre of the Gaza Baptist Hospital

Today, the “Israeli” Occupation Entity is try ing to evade their responsibility for the crime of bombarding the “Baptist” Arab National Hospital in Gaza City, which the Israeli” Occupation Forces (IOF) committed on the evening of Tuesday, 17 October 2023. This heinous crime was committed against innocent Palestinian civilians while taking the hospital as a shelter from the flames of the “Israeli” brutal aggression, which left nowhere safe in the besieged enclave. It is necessary to affirm that, the Baptist Hospital belongs to the Anglican Episcopal Church in Jerusalem, and was built before the occupation of Palestine.

It is obvious that the “Israeli” enemy has been spreading lies since the very beginning of his destructive war on our people, when he with no single evidence claimed that the Palestinian resistance killed children, cut off heads and raped women. In continuation of this series of lies, they tried to evade their crime, attributing it to one of the resistance factions. Accordingly, we present some of the conclusive evidence to prove the “Israeli” Occupation Entity responsible for this heinous crime:

1) It is no secret that the IOF, several days ago, threatened several hospitals in the Gaza Strip, contacting each hospital separately and requesting their evacuation and holding the hospitals directors responsible for the consequences of neglecting the threats. In fact, there are dozens of clear statements from the IOF spokespersons in this regard.

2) Since the beginning of the ongoing aggression, the “Israeli” army has ignored the principle of distinguishing between civilian and military targets. Thus, the bombardment has systematically targeted emergency services, ambulances, civil defense facilities, schools, mosques, and churches.

3) The IOF contacted the directors of 21 hospitals in the Gaza Strip, especially those are located in the Gaza and the North of Gaza governorates, most notably: (Al-Awda, the Indonesian, Kamal Adwan, the Kuwaiti, Al-Quds, and Al-Mamadani), asking them to evacuate immediately, given that the hospitals are located within the geographical scope of “Israeli” military operations. In this regard, the official spokespersons for the IOF plus a number of hospital directors conducted interviews live on Al Jazeera, revealing the premedit ated intention of the IOF to target hospitals in the Gaza Strip.

4) On 14 October, 2023, at 20:30, the IOF fired two shells towards the Baptist Hospital, and the next morning they called the hospital director, Dr. Maher الصفحة 2 من 3

Ayyad, saying to him: “We warned you last evening with two shells, so why have you not evacuated the hospital until this moment?!” Following that call, The hospital director contacted the bishop of the Evangelical Church in Britain and informed him of the incident, who in turn contacted international organizations before sending the hospital a message reassuring them that they could remain in the hospital. Yet with no warning, the IOF airstrikes returned, on Tuesday evening, to carry out the massacre against the hospital and the shelter-seekers of the displaced innocent Palestinian civilians.

5) Immediately after the massacre, the IOF spokesperson quickly published a statement on his page on the “X” and “Telegram” platforms at 21:17, which stated, “We had warned the evacuation of the Baptist Hospital and five other hospitals so that the Hamas terrorist organization would not take as a safe haven”. That statement is a clear claim of this massacre, and it is documented with a “screenshot” image attached to his page on Telegram, but he quickly deleted the post after seeing the massive scale of the massacre for the large number of victims, and the angry responses of the Arab, regional and international communities. Later on, he disavowed it, publish another

statement denying that he had issued the first statement.

6) Before and dur ing the event, the resistance factions did not fire any missiles at the occupied territories, the “Israeli” sirens did not activate, and the Iron Dome missiles were not launched. Moreover, dozens of reconnaissance drones do not leave the sky of the Gaza Strip (365 km2 ), photographing and mon itoring every inch around the clock. If the massacre was due to the resistance’s missiles, as the “Israeli” Occupation Entity falsely claim, why would not they show one picture their claims?!

7) The “Israeli” Occupation Entity claimed that this massacre was caused by a missile launched by the Islamic Jihad. However, we would wonder how they could identify and distinguish between the missiles of the resistance factions immediately after they were launched?!

8) The IOF military system documents and records all their operations by day, hour, minute and second, and in all previous times their media outlets came out to announce or deny much less severe massacres than this massacre, so what made them wait more than 4 hours before declaring their irresponsibility other than weaving scenarios of falsification, lies and deception?!

9) It is obviously known that the resistance’s missiles are somewhat “primitive” and do not have the destructive power that kills hundreds at one time. And throughout the history of previous confrontations and the current confrontation, no resistance missile has caused a tenth of this number of “Israeli” deaths.

10) The only video scene documenting the moment of the explosion reveals that the mass of flame and the sound of the explosion are identical to other “Israeli” bombs throughout the days of the ongoing aggression, which with no doubt proves that the “Israeli” origin of the missile.

الصفحة 3 من 3

The deliberate attack on hospitals is a war crime, stipulated in Article (8, 2, b, 9) of the Statute of the International Criminal Court. Accordingly, Hamas officially calls on the Prosecutor of the International Criminal Court to open an investigation into this crime, which falls within the framework of a genocidal war, in accordance with the provisions of Article 6 of the Basic Law. These bloody acts are also based on the policy of denial pursued by the “Israeli” Occupation Entity, as they deny the ex istence of the Palestinian people.

There is no doubt that impunity fuels crime, and investigat ing crimes is a way to protect people. Furthermore, if a legal and judicial response is necessary, it is above all that the response to this crime must be humanitarian and global. Such actions must shock the conscience of the world, or else there would no longer be a reliable international community if the “Israeli” Occupation government free to decide to bomb hospitals!

In conclusion, we are facing a genocidal massacre committed by IOF against children, women, and the elderly. The “Israeli” Occupation Entity is the only responsible for the crime, no matter how much they try to weave lies and fabrications to get away with it, as they always do.

The Islamic Resistance Movement

HAMAS-Palestine

Wednesday, 18 October 2023

本日ハマスがpdf 形式でテレグラムにアップしたやつの全文

「ガザ・バプテスト病院虐殺の責任回避に関するイスラエルの主張に反論する」

って題名

Permalink | 記事への反応(1) | 21:27

2023-10-06

■anond:20231006153138

This case is a suit for rescission of a trial decision on a request for invalidation of trademark registration. The issues are (1)

(1) Whether the registered trademark (hereinafter referred to as "the trademark") (1) Whether or not the registered trademark (hereinafter referred to as the "Trademark") in the following paragraph (1) falls under the trademark

(2) Whether or not the trademark falls under Article 3(1)(iii) of the Trademark Law, (3) Whether or not the trademark falls under

(iii) Whether or not the trademark falls under Article 4(1)(xvi) of the Trademark Law.

1 Registered trademark

The defendant is the owner of the following registered trademark (the "Trademark") (A-1-1 and A-2,

(A1-1 and A2; hereinafter referred to as the "Registered Trademarks"). (1) Registration number

(1) Registration number Trademark registration No. 6399042

(2) Date of registration May 24, 2021 (hereinafter referred to as the "Date of Decision")

(3) Date of registration: June 7, 2021

(4) Trademark consists of the words "curly bangs curler" (standard characters)

(5) Classification of goods and services and designated goods

Class 26 "Headgear, hair curlers (excluding electric ones) (hereinafter referred to as "hair curlers")

15, Class 26 "Hair curlers (excluding electric ones)" (hereinafter the "goods in question") (Hereinafter, the "hair curlers (excluding electric ones)" in Class 26 of this Article are referred to as "the goods in question").

(2) Background of the proceedings before the Japan Patent Office

On June 2, 2022, the plaintiff filed a request for a trial for invalidation of the trademark registration for the goods in question.

The Japan Patent Office examined the case as invalidation case No. 2022-890041 (not disputed).

The Patent Office examined the case as Case No. 2022-890041, which is invalid (no dispute). The Patent Office examined the case as invalidation case No. 2022-890041 (no dispute).

On February 14, 2023, the JPO issued a decision that "the request for a trial in this case does not stand. (hereafter, "the trial decision").

(hereinafter referred to as "the trial decision"), and a transcript of the trial decision was filed. A certified copy of the decision was served upon the plaintiff on February 27, 2023 (summary of arguments).

The transcript of the trial decision was served upon the plaintiff on March 27, 2023 (summary of argument).

On March 27, 2023, the plaintiff filed this lawsuit seeking revocation of the trial decision.

3 Summary of reas ons for the trial decision

25 (1) Applicability to Article 3(1)(iii) of the Trademark Law

(a) The trademark in this case represents the words "curly bangs curler" in standard characters.

3 - 3

The letters of the trademark are of the same size and typeface and are arranged in a horizontal line without any space between the letters.

The letters of the trademark should be "hair curler" and the letters of the trademark should be "hair curler".

The component characters of the trademark are "Spinning on a spur of the moment. The component characters of the trademark are "Spinning with a spritz.

The component characters of the trademark are "the state of spinning with a spur of the moment. (A8), which is an onomatopoeic word indicating "a bundle of hair on the forehead of a man or woman" (A9), and "a bundle of hair on the forehead of a man or woman" (A10).

(A8); the character for "bangs" (A11), which means "a bundle of hair on the forehead of a man or woman"; the character for "bangs" (A11), which means "a cylindrical piece of hair that is

The character for "curler" (A12), which means "a cylindrical tool for curling hair around the head", is used in the same way as the character for "curler" (A13).

The character for "curler" (A12), which means "a cylindrical tool for curling hair," is combined with the characters for "bangs" (A11) and "curler" (A12), which means "a cylindrical tool for curling hair.

The constituent characters as a whole are insufficient to specify the meaning of the word or sentence, and therefore, the meaning of each character is not clear.

Therefore, even though the letters may evoke vague meanings corresponding to the meanings of the letters, the specific meanings are not immediately recognizable or understandable.

Therefore, even if the words are associated with vague meanings corresponding to the meanings of the letters, they are not immediately recognizable or understandable as a quality indication of the goods.

The words lack specificity as an indication of the quality of the product.

Permalink | 記事への反応(1) | 15:33

2023-10-04

■【悲報】中国の原子力潜水艦、自軍が仕掛けた罠に引っかかって沈没

ソース：https://www.thetimes.co.uk/article/china-kills-own-sailors-with-trap-set-for-us-and-british-vessels-75wdfkc2p

2023-10-01

■anond:20231001202355

ありり？

国連さんも男女別スペースの必要性を主張してるけど？

https://womansplaceuk.org/2023/06/26/european-network-of-migrant-women-publish-open-letter/

”It’s findings and recommendations are in line with Reem’s evidence, specifically in relation to the need for single-sex spaces and are a vindication of her submitted expert evidence.”

Permalink | 記事への反応(0) | 21:56

2023-09-26

■『万物の黎明』は人類の歴史を誤解している・続きの続きの続きの続き

国家に反対すること

フラナリーやマーカス、スコットらに倣えば、最近まですべての階級社会における中心的な政治闘争は、誰が土地を耕し、誰が食料を手に入れるかをめぐるものだった。グレーバーとウェングローの見方は異なる。彼らにとって中心的な問題は権力であり、中心的な敵は国家である。そのため、彼らはいくつかの点で階級を無視している。これは彼らがアナーキストだからではない。ほとんどのアナーキストは、常に階級と権力を同時に重視することができる。

しかし、『万物の黎明』における省略は重要である。グレーバーとウェングローは、合意的で参加型の集会を支持する議論を推し進めようと躍起になっているように見えるが、そのために私たちに一連の謎を残している。4つの簡単な例を挙げれば、その問題がよくわかるだろう。

著者たちは、都市における国家に先行することが多い、村落における階級格差の拡大には関心がなく、その文献を否定している。また、小王国、領主、爵位にも興味がない。中央集権的な大国家が存在しなければそれでいいのだ。私たちは、複雑な採集民に関する彼らの説明の中に、このような紆余曲折をいくつか見てきた。このようなことは、他の多くの例にも現れている。

インダス

インダス川沿いの古代都市モヘンジョ＝ダロでは、約4万人が階級的不平等も国家もなく暮らしていた。

そして彼らは、ヒンドゥトヴァ派の歴史家たちと同様に、モヘンジョ＝ダロは実際に南アジアのカーストに沿って組織されていたと示唆する。しかし、グレーバーとウェングローは、これは平等主義的なカーストであったと言う。最初は驚かされるが、彼らが言いたいのは、王のいないカーストの不平等は容認できるということである[11]。

ナチェス

彼らは一貫して伝統的な王権の力を最小限に抑えている。ミシシッピ川流域のナチェズ王国がその好例である。グレーバーとウェングローは、太陽王の権力と凶悪な残虐性は彼の村の外には及ばなかったと言う。しかし実際には、ナチェズは白人のプランターに奉仕する奴隷貿易における主要な地域勢力であった[12]。

人間の犠牲

グレーバーとウェングローは、残酷な人身御供の祭りが世界中の初期の州で見られるという重要な事実を正しく強調している。数十人から数百人が生け贄にされ、その多くは戦争捕虜や若い女性、貧しい人々であった。

彼らは当然憤慨している。しかし、これらの生け贄の目的は、敵である他国の人々を恐怖に陥れることであったとも感じている。それとは対照的に、私たちは、流血の主な目的は、流血の実際の聴衆である、残酷な地方国家の臣民を恐怖に陥れることだったと考えている。

実際、このような残酷さが、それぞれの国家の初期の歴史に特徴的なのはそのためだろう。国家の正当性がまだ弱く、恐怖が最も必要とされていた時代である。国家権力が強化されるにつれて、戦乱や敵対は続くものの、壮大な犠牲が消えていくのもそのためだろう。

集会

集会そのものも重要な最後の例である。グレーバーとウェングローは、古代メソポタミアの王国や国家における都市集会の力を極めて正しく指摘している。彼らは、これは王がすべての権力を持っていたわけではないという証拠だと言う。これは正しい。これらの王国で階級闘争が止まっていたと考えるのは、よほどナイーブでなければならないだろう。

しかし、グレイバーとウェングローは飛躍する。彼らは、これらの都市議会は、参加型民主主義を掲げる「占拠せよ！」やその他の社会正義運動の集会に似ていると指摘する。

古代メソポタミアでは、参加型民主主義のいかなる形態についても、これといった証拠はない。しかし、他の階級社会における都市全体や全国的な議会については、膨大な証拠がある。そのどれもが、富裕層や有力な一族によって支配されていた。古代スパルタでは地主が支配していた。ローマの元老院も同様だった。ジョン王や男爵家もそうだった。そしてごく最近まで、ヨーロッパのすべての議会の有権者は富裕層に限られていた。

この近視眼は重要である。他の多くの人々と同様、私たちは王国や国家を、不平等な社会における支配階級がルールを強化し、強制するために集まる方法として理解している。『万物の黎明』では、そのプロセスは目に見えない。

* *

グレーバーとウェングローは怒っている。この怒りには、私たちのようにグローバルな不平等に絶望し、グローバル・エリートの政治を憎み、気候の混乱を恐れる読者を喜ばせるエネルギーがある。

多くの点で、彼らの本は新鮮な風を吹き込んでくれる。そして私たちは、既存のすべての国家に対する敵意を共有している。しかし、今後、気候変動を食い止めるためには、階級と環境の中心的重要性を含む人間の条件に関する理解が必要である。

脚注

[1] Fredrich Engels, 1884, The Origin of the Family, Private Property and the State. The book was revived as a key text by socialist and Marxist feminists in debates about women’s liberation. Pace the 19th century social Darwinism which clearly took a lead from the Old Testament, it is now quite clear that both pastoralism and slash and burn agriculture appeared after, and not before, the advent of settled agriculture.

[2] Franz Boas, The Mind of Primitive Man, 1911; Claudia Ruth Pierpoint, ‘The Measure of America’, 2004; Ned Blackhawk and Isaiah Lorado Wilner, Indigenous Visions: Red iscovering the World of Franz Boas, 2018; Rosemary Lévy, Franz Boas: The Emergence of the Anthropologist, 2019.

[3] Very good examples of this work include Sara Hdry, Mothers and Others: The Evolutionary Origins of Mutual Understanding, 2005; Elizabeth Marshall Thomas, The Old Way, 2001; two articles by Steven Kuhn and Mary Stiner: ‘What’s a Mother To Do’, 2006 and ‘How Hearth and Home Made us Human’, 2019; Loretta Cormier and Sharon Jones, The Domesticat ed Penis: How Womanhood has Shaped Manhood, 2015; a key paper by Joanna Overing, ‘Men Control Women? The “Catch-22” in the Analysis of Gender’, 1987; two books by Christopher Boehm: Hierarchy in the Forest and the Evolution of Egalitarian Behavior, 1999, and Moral Origins, 2012; every book by the primatologist Frans de Waal; the two chapters by Brian Ferguson in Douglas Fry, ed., War, Peace and Human Nature, 2013; Richard Wrangham, Catching Fire: How Cooking Made Us Human, 2010; and two books by the trans biologist Joan Roughgarden: Evolution’s Rainbow: Diversity, Gender and Sexuality in Nature and People, 2004, and The Genial Gene: Deconstructing Darwinian Selfishness, 2009.

[4] Our favourites among the ethnographies of our near contemporary hunter-gatherers are Marjorie Shostack, Nisa: The Life and Words of a !Kung Woman, 1981; Jean Briggs, Inuit Morality Play: The Emotional Education of a Three-Year-Old, 1998; Phyllis Kaberry, Aboriginal Women: Sacred and Profane, 1938, Karen Endicott and Kirk Endicott: The Headman was a Woman: The Gender Egalitarian Batek of Malaysia, 2008; Richard Lee, The !Kung San: Men, Women and Work in a Foraging Society, 1978; and Colin Turnbull, Wayward Servants: The Two Worlds of the African Pygmies, 1978.

[5] Kent Flannery and Joyce Marcus, The Creation of Inequality: How Our Prehistorical Ancestors Set the Stage for Monarchy, Slavery and Empire, 2012; and James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland South-East Asia, 2009; Scott, Against the Grain: A Deep History of the Earliest States, 2017. Martin Jones, Feast: Why Humans Share Food, 2007, is also very useful.

[6] Edmund Leach had made a similar argument in 1954 in Political Systems of Highland Burma, and radically changed anthropology. For a brilliant ethnography of one group of anti-class hill rebels at the end of the twentieth century, see Shanshan Du, Chopsticks Only Work in Pairs: Gender Unity and Gender Equality Among the Lahu of Southeastern China, 2003. For Scott’s recent extension of his argument to ancient Mesopotamia, see Against the Grain.

[7] This is all succinctly described in Brian Hayden, ‘Transegalitarian Societies on the American Northwest Plateau: Social Dynamics and Cultural/Technological Changes,’ in Orlando Cerasuolo, ed., The Archaeology of Inequality, 2021.

[8] Start with Philip Drucker and Robert Heizer, 1967, To Make My Name Good: A Reexamination of the Southern Kwakiutl Potlatch; and Eric Wolf, Envisioning Power: Ideologies of Dominance and Cris is, 1999, 69-132.

[9] Jeanne Arnold, ‘Cred it where Cred it is Due: The History of the Chumash Oceangoing Plank Canoe’, 2007; and Lynn Gamble, The Chumash World at European Contact: Power, Trade and Fighting among Complex Hunter-Gatherers, 2011.

[10] On the Calusa, see The Dawn, 150-2; Fernando Santos-Cranero, 2010, Vital Enemies: Slavery, Pred ation and the Amerindian Political Economy of Life, 2010; and John Hann, Missions to the Calusa, 1991.

[11] Rita Wright, The Ancient Indus: Urbanism, Economy and Society, 2010; and Andrew Robinson, The Indus: Lost Civilizations, 2015.

[12] Robbie Ethridge and Sheri M. Shuck-Hall, Mapping the Mississippian Shatter Zone, 2009; and George Ed ward Milne, Natchez Country: Indians, Colon ists and the Landscape of Race in French Louisiana, 2015.

Permalink | 記事への反応(1) | 14:39

2023-09-14

■ジャニーズ and assosiates? 生意気な名だねッ！いいかい？今日 からお前は

妖怪ちんぽこ舐めおやじの竿兄弟ーズだよッ！

Permalink | 記事への反応(0) | 22:41

■anond:20230914214205

妖怪ちんぽこ舐めおやじ and associates

　　　　　　　　の提供でお送りしました。

Permalink | 記事への反応(0) | 21:57

2023-09-12

■anond:20230912020909 anond:20230912140649

LGBTQA＋っていう生物はいません

LGBTQA＋はキリスト教の枠組みの延長の話。宗教がまだ地域コミュニティに絶対の影響を持つ国や地域なら、

こういう種類の人間もいる、この人物は神の教えに背いてはいない、神はミスをおかしてはいないを積極的に明示していかないと、

家族と絶縁どころか地域全体から村八分、なんだったら自称伝統を守る人から物理攻撃を喰らう危険性があるので、

マイノリティの身心の安全を守るためにLGBTQA＋を浸透させるは大切なことなんだね

元増田(anond:20230912005213)もキミも興味はないと思うけどいちおうアセクシャルのコミュニティのサイト URL置いておきますね

Asexuality

https://www.asexuality.org/

割と日本の腐女子・生きづらいオタ女子がいいそうな発言とかも突っ込まれることなく

穏やかにやりとりしてる(自分のアイディンティーなんて自己定義するものだからそれはそう)ので

元増田(anond:20230912005213)も浮かないんじゃない？

『コンビニ人間』がAVENにアセクシャルとしてあげられていて草生えましたわ

I recently read 'The Convenience Store Woman' by Sayaka Murata (English translation)
　
It's a quirky, funny and quick read. I would even recommend it to people who don't like reading, if I thought the story/character/quirkiness would interest them. I'm actually going to give a copy to a friend as a gift.
The central character also appears to be aro and ace.
ーーー
最近読んだ村田沙耶香の「コンビニの女」（英訳版）
　
風変わりで、面白くて、あっという間に読めてしまう。読書が好きでない人にも、ストーリーやキャラクター、奇抜さに興味を持ってもらえると思えば、薦めたいくらいです。実際、友人にプレゼントするつもりだ。
中心人物もアロとエースに見える。　
　
Asexuality and Asexual Characters in Books & Comics - a Collection
https://www.asexuality.org/en/topic/122643-asexuality-and-asexual-characters-in-books-comics-a-collection/page/5/

Permalink | 記事への反応(0) | 02:40

2023-09-11

■anond:20230911221600

フツーに本出てるけど根拠ないん？

下記はカリフォルニア大学のビアンカ・アセベド博士の研究紹介動画と書籍と記事(Pod cast)、

HSP brain studies
https://www.youtube.com/watch?v=qep36Vy_0pE
＞ Did you know that the brain of a highly sensitive person (HSP) works differently?
＞ The results of fMRI brain studies conducted by Dr. Elaine Aron, Dr. Art Aron, Dr. Bianca Acevedo and their colleagues are quite fascinating.
　
高感度な人（HSP）の脳の働きが違うことを知っていますか？
エレイン・アロン博士、アート・アロン博士、ビアンカ・アセベド博士らが行ったfMRIによる脳の研究結果は、かなり魅力的です。　
　
　
[Amazon] The Highly Sensitive Brain: Research, Assessment, and Treatment of Sensory Processing Sensitivity 1st Edition
https://www.amazon.com/Highly-Sensitive-Brain-Assessment-Sensitivity/dp/0128182512
　
＞ The Highly Sensitive Brain is the first handbook to cover the science, measurement, and clinical discussion of sensory processing sensitivity (SPS),
＞ a trait associated with enhanced responsivity, awareness, depth-of-processing and attunement to the environment and other individuals.
＞ Grounded in theoretical models of high sensitivity, this volume discusses the assessment of SPS in children and adults,
＞ as well as its health and social outcomes.
＞ This edition also synthesizes up-to-date research on the biological mechanisms associated with high sensitivity,
＞ such as its neural and genetic bas is. It also discusses clinical issues related to SPS and seemingly-related disorders such as misophonia,
＞ a hyper-sensitivity to specific sounds. In addition, to practical assessment of SPS embedded throughout this volume is discussion of the biological bas is of SPS,
＞ exploring why this trait exists and persists in humans and other species.
＞　
＞The Highly Sensitive Brain is a useful handbook and may be of special interest to clinicians, physicians, health-care workers, educators, and researchers.
　
『高感度脳』は、感覚処理感度（SPS）の科学、測定、臨床的考察を網羅した初めてのハンドブックです。この巻では、高感度の理論モデルに基づいて、子どもと成人のSPSの評価、健康と社会的転帰について論じています。また、高感受性の神経基盤や遺伝的基盤など、高感受性に関連する生物学的メカニズムに関する最新の研究をまとめています。また、SPSの臨床的な問題点や、特定の音に過敏に反応するミソフォニアなど、一見関連していると思われる疾患についても解説しています。さらに、この巻全体に組み込まれたSPSの実用的な評価に加えて、SPSの生物学的基盤についての議論があり、なぜこの形質がヒトや他の種に存在し、持続するのかを探っています。
臨床医、医師、医療従事者、教育者、研究者にとって有益なハンドブックです。
　
　
[foreverbreak] Highly Sensitive People How to Tell If You’re an HSP + Shedding Light on This Misunderstood Trait
非常に敏感な人々　あなたがHSP であるかどうかを見分ける方法+この誤解されている特性に光を当てる
https://foreverbreak.com/podcast/s1/e5/
　

まぁ、アセベト博士でなくてもいいけど（TEDとかにもあるよ)

『高感度であることは障害ではない。遺伝的および生物学的要素を持つ生物学的特性』

『HSP の子供は、自閉症スペクトラム障害と共通点があるため誤って診断されることがある』

『HPSはギフトです』

ってなってるね

SADの方は個性ではなく治療すべきってことになってる

Permalink | 記事への反応(0) | 22:20

■

　アルコール関連の疾患で死亡する確率はいまだに男性の方が高いが、最近は男女の差が縮まっていることが最新の研究で示されている。女性も男性と同じように酒を飲むようになったためだ。
　2021年の米国政府による調査で、過去1カ月の間にアルコールを摂取したと回答したのは、男性で55％、女性で49％だった。また、米国の30代と40代の女性でアルコール摂取量が多くなっているという研究もある（編注：厚生労働省による最新（2019年）の国民健康・栄養調査によれば、「生活習慣病のリスクを高める量を飲酒している者の割合は、男性14.9％、女性 9.1％」であり、2010年からの推移でみると「男性では有意な増減はなく、女性では有意に増加している」）。
　一般的にアルコールは、麻薬ほど危険性がなく、女性のストレスを解消したり社会的抑圧を取り払ってくれるものと考えられていると、米マイアミ大学ミラー医学部で依存症精神医学を専門とするドゥルティ・パテル氏は言う。「合法で簡単に手に入りますし、それほどタブー視されていません。ですから女性も、飲酒に対してあまり抵抗感を持ちません」
　シャルボニエさんも、そんな女性の一人だった。「友人たちと旅行に行くと、たまに朝8時からカクテルを飲んでいる人がいるでしょう。それが私でした」。酒を飲むと、夜遊びや旅行がより楽しくなる。新しい人と出会ったり、何の抵抗もなくダンスが踊れるようになる。
　昨年シャルボニエさんは、体重を少し落とすために一時的に酒を断った。すると、猛烈にお酒が欲しくなり、不安感に襲われ、手が震えるなどの離脱症状が現れた。「ショックでした。その時まで、自分がアルコール依存症になっているなんて全く気づきませんでした」
飲酒の影響、男女の体質で違い
　たとえわずかな量のワインやビール、カクテルであっても、アルコールは健康に害を及ぼす。一般的に1日1杯の赤ワインは体にいいと言われているが、世界心臓連合が発行する医学誌「Global Heart」に2022年 7月に発表された論文は、どんな量であっても心臓病、脳卒中、動脈瘤のリスクが増加すると警告している。
　また、2015年に医学誌「Drug and Alcohol Dependence」に発表された論文では、男性と同じ量のアルコールを摂取しても、女性の方が健康被害を受けやすいという結果が示された。
　これは体の組成が違うためだと、専門家は指摘する。女性の方が同じ体重の男性よりも脂肪組織が多く、水分量が少ないため、血中アルコール濃度が高くなり、その状態が長く続くからだという。アルコールを代謝する酵素も、女性の方が少ない。また、ホルモンの変化もアルコールの分解速度に影響すると考えられている。
　飲酒する女性は、男性よりもはるかに少ないアルコール量でも、より多くの健康問題を抱え込んでしまう。米国医師会の医学誌「JAMA Network Open」に2023年 3月31日付けで発表された分析によると、女性の場合1日2杯に満たない飲酒でも、あらゆる原因による死亡リスクが高まるという。
https://natgeo.nikkeibp.co.jp/atcl/news/23/082400436/
次ページ：飲酒が原因の死亡率、男女差縮まる

ふむ

確かに回り見回しても、晩酌を水代わりにしてる女性は多いな

そういう女性は20～30代という印象だが、50代以上がアル中という人はあまり印象がないな

それとも隠れて飲んでるのだろうか？

Permalink | 記事への反応(0) | 18:41

2023-08-31

■anond:20230831071911


英和 用語・用例辞典の解説


pride


(名)誇り 自慢 自尊心 (ライオンの)群れ (動)誇る 自慢する



prideの関連語句


concern about one’s personal pride
メンツにこだわる


my pride and joy
私の自慢の種 私がひじょうに誇りに思っているもの


pride of place
最も重要な位置 最高位


pride oneself on [upon]
〜を誇る 〜を自慢する



prideの用例


It’s America’s terror designation of Cuba that has been a stain on Cuba’s pride and a major stumbling block for efforts to mend ties between Havana and Washington.
キューバの自尊心を傷つけ、米国とキューバの関係修復に向けた努力の大きな障害になっているのが、米国のキューバに対するテロ支援国家指定だ。


出典　日外アソシエーツ「英和 用語・用例辞典」

Permalink | 記事への反応(0) | 21:39

2023-08-11

■anond:20230811133217

残念！

国連もイギリス労働党も生物学的性別に基づいた女性スペースの保護を主張してる。

https://www.theguardian.com/politics/2023/jul/24/labour-vows-to-modernise-simplify-and-reform-gender-recognition-act

生物学的な女性のみが利用することが合理的である場所が常に存在することを意味する。労働党はそうした場所を守り、男女別学サービスを提供する側に法的な明確さを提供する

https://womansplaceuk.org/2023/06/26/european-network-of-migrant-women-publish-open-letter/

”It’s findings and recommendations are in line with Reem’s evidence, specifically in relation to the need for single-sex spaces and are a vindication of her submitted expert evidence.”

Permalink | 記事への反応(0) | 16:34

2023-08-04

■

“Barbie is all these women. And a ll these women are Barbie.”

を

バービーは全ての女性の代表であり、全ての女性がバービーそのものです。

と訳したらしい。英語のニュアンスってよく分かんないんだけど、「バービーとは全ての女性であり、全ての女性は皆バービーです」と訳しちゃダメなんかな。

Permalink | 記事への反応(1) | 07:44

2023-08-02

■英訳　about the #Berbenheimer issue

anond:20230801140703

DeepLで勝手に英訳をしてみた。

勝手にごめん。元増田が嫌であれば消す。

Various things that really need to be said about the #Berbenheimer issue

In a discussion about the case, someone raised an objection to "someone who was not a party to the incident, who was not from Nagasaki, and who was not from Hiroshima, complaining about it. Seeing that opinion made me aware of my position, so I will say what I must say.

I was born in Nagasaki and am a third-generation A-bomb survivor.

I say this because I grew up hearing the stories of the A-bomb damage directly from those who suffered from the atomic bombings.

I feel that it is unacceptable for someone like me to speak about the A-bomb damage.

However, there are few A-bomb survivors left, so I will speak up.

In Nagasaki, children grow up hearing stories about the atomic bombing. We were made to sit in the gymnasium of an elementary school in the middle of summer, where there was not even an air conditioner or a fan, and for nearly an hour we were made to listen to stories about the atomic bombing. It was hard for me anyway.

I think it was even more painful for the elderly people who told the stories. But I don't think an elementary school kid could have imagined that. I, too, have forgotten most of the stories I was told. I can only remember one or two at most.

Another thing is that at this time of year, pictures of the victims of the atomic bombing are pasted up in the hallways.

In other parts of the country, these are grotesque images that would cause a fuss from the parents who are always nagging about them.

Recently, even the A-bomb museum has become more gentle in its exhibits, and most of the radical and horrifying exhibits that would have traumatized vis itors have been removed.

I don't know how elementary schools now teach about the A-bomb damage. But when I was in elementary school, there were photos on display.

There was one photo that I just couldn't face as an elementary school student. It was a picture of Taniguchi Sumiteru(谷口稜曄). If you search for it, you can find it. It is a shocking picture, but I would still like you to see it.

I couldn't pass through the hallway where the photo was displayed, so I always took the long way around to another floor to avoid seeing the photo.

My grandfather was under the bomb and went to the burnt ruins of the bomb to look for his sister. I can understand now that he couldn't turn away or go another way.

There would have been a mountain of people still alive and moaning in the ruins of the burnt ruins. There would have been many more who would have died out in agony.

My grandfather walked for miles and miles, towing a rear wheelchair, through the narrow streets of rubble-strewn Nagasaki in search of his sister.

My grandfather was not a child then. But of course there were elementary school children who did the same thing he did. I am not speculating that there were. There were. I heard the story from him, and I still remember it.

A young brother and sister found their father's corpse in the ruins of the fire and burned it themselves. They didn't have enough wood to burn him alive, and when they saw his brain spilling out, they ran away, and that was the last time they ever saw him again.

I can never forget that story I heard when I was a kid, and even now it's painful and painful, my hands are shaking and I'm crying.

I keep wondering how that old man who ran away from his father's brain was able to expose to the public the unimaginably horrible trauma, the scar that will never heal, even after all these years.

Now I think I understand a little.

Why I can't help but talk about my grandfather and the old man now, even as I remember my own trauma.

Because this level of suffering is nothing compared to their words being forgotten.

It's nothing compared to the tremendous suffering that once existed that will be forgotten, like my hands shaking, my heart palpit ating, my nose running with vertigo, and so on.

So maybe it's the same thing.

My grandfather, who went through an unimaginable hell, lived to see his grandchildren born, and met his sister's death in the ruins of the fire.

In other words, my grandfather was one of the happiest people in the ruins of the fire.

My grandfather and that old man were, after all, just people wading in the depths of hell.

I think that the suffering that even people who had experienced unimaginable pain could not imagine was lying like pebbles on the ground in Nagasaki 78 years ago, and no one paid any attention to it.

Their suffering, which I can't even imagine, is nothing compared to the countless, unimaginable suffering they witnessed, which they pretend never happened.

Memories fade inexorably with each passing human mouth. The memories that those people could never allow to be forgotten are almost forgotten.

The tremendous suffering of 78 years ago is mostly gone, never to be recounted.

Those who suffered the most from the atomic bombing died rotting in the ruins of the fire without being able to tell any one about it.

Many of those who saw it with their own eyes kept their mouths shut and took it with them to their graves. Most of those who spoke a few words are still in their graves.

Compared to the words of the old men, my own words are so light. I would rather keep my mouth shut than speak in such light words.

But still, someone has to take over. I realize that even my words, which are so light, are only the top of the voices that are left in this world to carry on the story of the atomic bombing.

I know how it feels to think that I am the only one. Still, I hope that you will not shut your mouth. I know that I have closed my mouth because I thought I shouldn't talk about it, and that is the result.

Sometimes I almost choose to stop imagining the unimaginable suffering and live my life consuming other people's suffering for fun.

I am writing this while I still have some imagination of the suffering of the old people whose voices, faces, and even words I can no longer recall.

Permalink | 記事への反応(0) | 20:00

2023-08-01

■anond:20230801140703

すまん。勝手に翻訳した。拡散はどうするかな。redditとかに投稿するのがいいのか?

----

I have seen some posts asking if they should talk about "the case" even though they were not involved in it and were not born in Nagasaki or Hiroshima, and I am a bit aware of it, so I have to say what I have to say. I say this because I was born in Nagasaki, am a third generation atomic bomb survivor, and grew up hearing the stories of those who experienced the atomic bombing firsthand. I know it's a little bit too much for me, but I'm going to say this because there are very few survivors left.

In Nagasaki, children grow up hearing stories about the atomic bombing. They were stuffed into sushi for nearly an hour in the gymnasium of an elementary school in the middle of summer, with no air conditioner or fan, and told stories about the atomic bombing. That was a hard time for me. I think it must have been even harder for the old people who told the stories, but there was no way an elementary school kid could imagine such a thing, and I had forgotten most of the stories I had been told for a long time. I have forgotten most of the stories I was told. I can only remember one or two at most. There is one more hard thing. Every year around this time, a row of grotesque images that would drive the PTA crazy in other areas are prominently displayed in the hallways. These days, I hear that the atomic bomb museum has been bleached out and many of the radical and horrifying exhibits that traumatized vis itors have been taken down. I don't know if they are still there, but they were there when I was in elementary school.

There was one photo that I just couldn't face when I was in elementary school. It is a picture of Sumiteru Taniguchi. If you search for it, you can find it. It is a shocking picture, but I would like you to take a look at it. I couldn't pass through the hallway where the photo was posted, so I always took the long way around to another floor of the school building to avoid seeing the photo.

Now I'm thinking that my grandfather, who headed into the burnt ruins to look for his sister, couldn't have turned away or taken a different path. There would have been a mountain of people still alive and moaning, not just pictures, and a mountain more who would have given up at the end of their suffering. He walked for miles and miles, towing his handcart through the narrow streets of rubble-strewn Nagasaki in search of his sister. My grandfather was not a child at the time, but of course there were children who did similar things. Not that there wouldn't have been. There were. I heard the story from him, and I still remember it. A young brother and sister found their father's body in the ruins of a fire and they burned it. They didn't have enough wood to burn his body, and when they saw the raw brain that spilled out, they ran away and that was the last time they ever saw him any more.

I can never forget the story I heard when I was a kid, and even now it is painful and painful, my hands are shaking and I am crying. I keep wondering how the old man who escaped from that father's brain could have been able to unravel the most horrible trauma imaginable and expose it to the public with scars that will never heal.

Now I think I can understand a little.

The reason I can't help but talk about my grandfather and that old man, even if I have to rehash my own trauma, is that this level of suffering is nothing compared to the fa ct that their words will be forgotten. My hands shaking, my heart palpit ating and dizzy, my nose running with tears, it's nothing compared to the tremendous suffering that was once there and will be forgotten.

So maybe it's the same thing.

My grandfather, who went through an unimaginable hell, lived to see his grandchildren born, and met his sister's death in the ruins of the fire. In other words, my grandfather was one of the happiest people in the ruins of the fire. My grandfather and that old man were, after all, just people wading in the depths of hell. I think that the suffering that even people who had experienced unimaginable pain could not imagine was lying like pebbles in Nagasaki 78 years ago, and no one paid any attention to it. Their suffering, which I can't even imagine, is nothing compared to the countless, tremendous suffering they witnessed, which they pretend never happened.

Memories fade inexorably every time people talk about them. The memories that those people could not allow to be forgotten are now largely forgotten; the tremendous suffering of 78 years ago is mostly gone, never to be recounted again. Those who suffered the most from the atomic bombing died rotting in the ruins of the fire, unable to tell any one about it. Many of those who saw it with their own eyes kept their mouths shut and took it with them to their graves. Most of those who spoke a few words are now under the grave.

Compared to the words of the old men, my own words are so light. I would rather keep my mouth shut than speak in such light words. But still, someone has to take over. I realize that even my words, which are so light, are only the top of the voices that are left in this world to carry on the story of the atomic bombing. I know how it feels to wonder if someone like myself is allowed to speak about this. Still, I hope that you will not shut your mouth. This is the result of our silence.

Sometimes I almost choose to stop imagining the unimaginable suffering and live my life consuming other people's suffering for the fun of it. I am writing this while I still have some imagination of the suffering of the old people whose voices, faces, and even words I can no longer recall.

Translator's note: The original post in Japanese is a response to a post by a Japanese contributor who wondered if he was qualified to speak out on the subject of the A-bomb when he was not from Hiroshima and Nagasaki, but still spoke out about Barbie and the A-bomb. I translated it here because I think it deserves to be read by the world.

Permalink | 記事への反応(2) | 23:26

■anond:20230801140703

ai 翻訳

I must talk about various things regarding the Barbie incident.

I saw a post about it from someone who is neither directly involved nor from Nagasaki or Hiroshima, and it made me realize that there are things I must say.

I was born in Nagasaki and grew up listening to stories from the survivors, being a third-generation survivor myself. Most survivors are no longer with us, so I feel compelled to speak up.

In Nagasaki, kids grow up hearing about the atomic bomb. We were packed like sushi in a gymnasium without air conditioning or even fans during the scorching summer, and we listened to stories about the bomb. It was incredibly tough for me.

I imagine it was even harder for the elderly who spoke about their experiences. As a child, I couldn't fully comprehend their pain, and now, I can hardly remember most of the stories I heard. I can only recall one or two.

Every year during this time, gruesome images that would make PTA elsewhere go crazy were displayed in the hallways. I heard that many of the horrifying exhibits that used to traumatize vis itors at the Atomic Bomb Museum have been removed, and the museum has been considerably sanitized. I'm not sure about the current situation, but that's how it was when I was there.

There was one photograph that I could never bear to look at as a child – a picture of Tadashi Taniguchi. You can find it if you search, but it's a shocking image with a viewer discretion warning. Still, I want people to see it.

I couldn't walk down the hallway where that photo was displayed, and I always took a different route, avoiding it so I wouldn't have to see it.

Now, I think of my grandpa who went to the ruins to search for my sister. He couldn't look away or take a different path. The pain must have been unimaginable.

Besides photographs, there were many living people moaning in pain back then, and there must have been even more who succumbed to suffering.

My grandpa walked for miles, pulling a handcart through the debris-laden streets of Nagasaki, searching for my sister.

Even though my grandpa was not a child, I'm sure there were elementary school kids who did similar things. I don't just think they might have been there; they were there. I heard the stories from the people themselves, and I still remember them.

I can't forget the stories I heard as a child, such as the young siblings finding their father's burnt corpse in the ruins and cremating him. They didn't have enough firewood, and their father ended up half-burnt. They ran away after seeing the brain tissue oozing out, and that became their final farewell.

I can never forget those stories I heard as a child, and even now, they still bring pain and suffering, making my hands tremble and tears flow.

I wonder how my grandpa, who ran away from that father's brain tissue, could expose his unimaginable trauma and everlasting scars to the world.

Now, I feel like I understand a little.

Even someone like me, who experienced such unimaginable trauma, has gone through pain that I can't even imagine being compared to being discarded, forgotten, and ignored. Compared to what those people experienced, my suffering means nothing.

My trembling hands and the palpit ations and dizziness I experienced are nothing compared to the tremendous pain that many others went through.

Memories fade irreversibly every time they pass through people's lips. The memories that I couldn't bear to be forgotten are almost forgotten now.

The unimaginable pain that existed 78 years ago has mostly disappeared, and we can no longer pass it on.

The people who suffered the most from the atomic bomb perished in the ruins, rotting away without being able to convey it to anyone.

Even those who saw it with their own eyes mostly took the memories with them to their graves. Most of them are now under the tombstones.

Compared to the words of the elderly, my words seem so light. I think that speaking with such light words would be better than keeping silent, as silence has led to this result.

I feel like I might occasionally choose to stop imagining the unimaginable pain and consume the suffering of others in an amusing way to live on.

Before I forget the pain and suffering of those elderly people, whose faces and voices I can no longer recall, I will leave this here.

Permalink | 記事への反応(0) | 19:14

「and a」を含む日記

チママンダ・ンゴズィ・アディーチェフェニミストについて辞書で調べた時こう書いてありました 「社会的、政治的そして経済的に性別は平等と信じる人のこと」

私個人の定義するフェニミストとは男性や女性でこのように言う人です「今日もジェンダーに関する問題は存在し、それを直さないといけない。もっと努力すべきだと」

【TED】We should all be feminists (私達は皆フェミニストになるべき)https://youtu.be/hg3umXU_qWc

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■ジャニーズand assosiates? 生意気な名だねッ！いいかい？今日からお前は

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『高感度であることは障害ではない。遺伝的および生物学的要素を持つ生物学的特性』

『HSPの子供は、自閉症スペクトラム障害と共通点があるため誤って診断されることがある』

『HPSはギフトです』

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Various things that really need to be said about the #Berbenheimer issue

チママンダ・ンゴズィ・アディーチェ
フェニミストについて辞書で調べた時こう書いてありました
「社会的、政治的そして経済的に性別は平等と信じる人のこと」

　私個人の定義するフェニミストとは男性や女性でこのように言う人です
「今日もジェンダーに関する問題は存在し、それを直さないといけない。もっと努力すべきだと」

【TED】We should all be feminists (私達は皆フェミニストになるべき)
https://youtu.be/hg3umXU_qWc　

■ジャニーズ and assosiates? 生意気な名だねッ！いいかい？今日からお前は

『HSP の子供は、自閉症スペクトラム障害と共通点があるため誤って診断されることがある』

■英訳　about the #Berbenheimer issue