The cookie is used to store the user consent for the cookies in the category "Analytics". This cookie is set by GDPR Cookie Consent plugin. These cookies ensure basic functionalities and security features of the website, anonymously. Necessary cookies are absolutely essential for the website to function properly. Baba müziklerin dünyasında yer almak isterseniz bir deneyin derim. Ahmet’le Baba Nağmeler, Jale Devri, Altan Vakti, Umut’la Keyfekeder gibi programları olan bu kanalı sitemizden veya İstanbul 105.6 frekansından da dinlemeye başlayabilirsiniz. Oldukça geniş bir dinleyici kitlesine sahip olan Baba Radyo hafta içi ve hafta sonu programları ile sizlere farklı bir müzik ziyafeti sunmaya çalışıyor. Aklınıza sevdiğiniz geldiğinde ya da kalbiniz uzaklara gitmek istediğinde dinleyebileceğiniz nadide yayınlardan olan bu Baba Radyo’da yer alan programcılarında hoş sohbetlerine ortak olacaksınız. Her aşka özel şarkılar sunduğu gibi dinleyenlerine de popüler olan ya da gizli saklı kalmış pek çok parçayı sunuyor. Best FM bünyesinde yayın hayatına başlayan bu radyo kanalı aşk yoğunluklu şarkılar sunması ile dikkat çekiyor. Adı her ne kadar değişse de arabesk, taverna, Türk Sanat Müziği ve fantezi tarzda aklımıza gelen ilk radyolardan biri oldu. Tabi bu isimde bir süre sonra değiştirildi ve ‘’ Baba Radyo’’ adı ile bu frekans yeniden hayatımıza katıldı. Ancak bir süre sonra bu ismi beğenmeyen radyonun adı ‘’Radio Hot’’ oldu ve müzik hayatına kaldığı yerden devam etti. ‘’Aşkı Yaşatan Radyo’’ sloganı ile yola çıkan bu radyo frekansı ilk olarak Radyo 1 adıyla karşımıza çıktı. Yayın hayatına başlamadan önce birkaç isim değiştiren bu frekansın tarihine gelin birlikte bakalım… Baba Radyo Nasıl Baba Radyo Oldu? 4 Mayıs 2011 yılında yayın hayatına başlayan ve genel merkezi İstanbul’da olan bu radyo Best Medya’ya bağlı olarak yayınlarını gerçekleştiriyor. Dertleşmek için bir dost aradığınızda sizlere arabesk ve fantezi müzik keyfi sunacak olan bu adreste çok eğleneceksiniz. Bu programlarından biri olan Baba Radyo ise en baba radyo olarak kulaklarımızın pasını silmeye ve kalbimize dokunmaya devam ediyor. Sabahları uyanmakta zorluk çektiğimizde ya da canımız sıkkın olduğunda duygularımızdan anlayan ve bizleri birkaç dakikalığına başka dünyalara götüren radyo programları her geçen gün farklı programları ile bizleri kendine çekiyor.
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In December 1920, New York Congressman and World War I veteran Hamilton Fish Jr. military cemeteries to be established in Europe. Or, families could choose to bury their dead at permanent U.S. If requested by the next of kin, the remains of service members who died in Europe would be transported to anywhere in the United States at no cost to the family. The American policy, by contrast, gave options to families of the war dead. These unknowns would stand in for other British and French service members whose remains could not be identified. Great Britain buried its Unknown Warrior inside Westminster Abbey in London, and France buried its Unknown Soldier at the base of the Arc de Triomphe in Paris. To ease the grief of their citizens, France and Great Britain each repatriated and buried one unknown soldier on Armistice Day, November 11, 1920. casualties (compared to fewer than 3,000 in the Spanish-American War), repatriation was more challenging.įrance and Great Britain, which suffered significantly higher casualties and more unknown dead than did the United States, barred repatriation of their citizens’ remains. During and after World War I, however, Americans debated whether bodies should be repatriated. WWII BATTLE GROUP REGISTRATIONThe War Department created a new unit in the Quartermaster Corps, the Graves Registration Service, to oversee burials. service members received aluminum identification discs, the precursors to “dog tags,” to aid the process of identifying remains. World War I and the Creation of the Tombĭuring World War I, U.S. Identification rates went up significantly. The Army’s Quartermaster Corps, which oversaw burials and repatriation of bodies, employed a burial corps. New Army regulations required that soldiers be buried in temporary graves with identifying information. military’s policy was to repatriate (return to the United States) the bodies of service members who died abroad. While exact numbers are unknown, estimates indicate that nearly half of the Civil War dead were never identified.ĭuring the Spanish-American War (1898), the U.S. At Arlington National Cemetery, there are individual Civil War unknown burials as well as the remains of 2,111 Union and Confederate soldiers buried beneath the Tomb of the Civil War Unknowns. Still, many unknown remains were recovered in the years following the Civil War. The system of national cemeteries was established in 1862 to ensure the proper burial of all service members. At Arlington National Cemetery, these include unknown soldiers and sailors from the War of 1812 who were discovered buried at the Washington Barracks and reburied at Arlington National Cemetery in 1905.ĭuring the Civil War (1861-1865), high casualty rates and lack of personal identification led to large numbers of unknowns originally buried along marching routes or battlefields. In the United States prior to the Civil War, unidentified remains were often buried in mass graves. Sometimes unidentified remains resulted from poor record keeping, the damage that weapons of war inflicted on bodies, or the haste required to bury the dead and mark gravesites. Through the ages, one of the consequences of warfare has been large numbers of unidentified dead. The Tomb has also served as a place of mourning and a site for reflection on military service. Since 1921, it has provided a final resting place for one of America’s unidentified World War I service members, and Unknowns from later wars were added in 19. The neoclassical, white marble sarcophagus stands atop a hill overlooking Washington, D.C. And that feeds into my own concerns to avoid an overly abstract kind of moralizing position, because I think the existence of that emerging structure of antipathy to the consumerist way of living can provide a certain legitimation for what I’m calling an alternative hedonist politics, understanding a need to move to an alternative way of thinking about progress and prosperity. I think that there is a certain amount of disaffection with the so-called consumerist good life. And since, in fact, many people do now deplore the stress and time scarcity of the work and spend type of existence, the appeal already has some basis in experience. I think inviting people to consider the benefits to themselves of adopting more ecofriendly ways of living is surely a more effective way of winning their support than instilling yet more panic and alarm over climate change. They’re too fixated on work and money-making with too little appreciation for the pleasures of having more time, doing more things for oneself, traveling more slowly, and so on. But that tends to get seen as dutiful belt-tightening or as a problem to be overcome in pursuit of a consumerist way of living that in many respects, I think, is dystopian and anti-hedonist. Very often it is accepted that we need in the future to fly or drive less, for example, or consume less stuff. I don’t think it’s been sufficiently emphasized that there is enjoyment to be had from revised ways of living. So there are negative aspects of contemporary ways of living that I’m stressing, and I’m arguing that if we were to opt for an alternative-what I called an alternative politics of prosperity, an alternative way of thinking about the pleasures of living well-then we could not only create a green renaissance of some kind but also, as you say, enjoy ourselves more. I’m talking here about the dominance of the work ethic, the way in which that creates time scarcity for everybody, how car culture and planes are very polluting, create a great deal of congestion, and so on. We need to prioritize care and downplay the forms of productivity that are not improving our lives at all.īut what is more distinctive to my own viewpoint is the emphasis I’ve placed on the downside of the so-called good life associated with consumer culture today. And I think most environmentalists will also accept that we need a break, ultimately, from growth-driven capitalism and the consumer culture on which it depends. KATE SOPER: I think probably what I should emphasize is what is particularly distinct about my own argument, because I think a lot of commentary on environmental crisis is going to accept that there can’t be any sustainable planetary order that doesn’t involve much greater equality, both within and between nations. Maybe you want to say a little bit about your arguments there before we move on to discuss them. Alternative hedonism is not only going to help us create sustainable consumption, create a better possible future, but also, in the process, it is actually going to bring us greater pleasure, give us more time, enable us to slow down and enjoy life more. LYNNE SEGAL: The core of your work is to argue for alternative hedonism. At the end, they are given questions from the audience by Anthony Morgan, editor of the Philosopher. XCODE VS VISUAL STUDIO .NET CORE SERIESIn this conversation, which took place live as part of our new events series on Philosophy Today, they delve into the finer points of Soper’s argument and discuss them in connection with Segal’s investment in care work. Segal and Soper have both made significant contributions to the struggle for gender and sex equality, Marxist and socialist thinking, and environmentalism. The issue also includes an essay from Lynne Segal about the connections between care work and political optimism. On the contrary, post-growth life might present an opportunity for greater pleasure while also giving our overtaxed planet a new lease on life. Our most recent issue, The Politics of Pleasure, features a forum led by Kate Soper, who argues that a post-growth economy need not be a recipe for austere misery. |
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