Відео

Alih-alih merawat, justru spesies kita malah merusaknya... Belum lagi beranaknya ngga ngotak, terlebih spesies kita di negara-negara terbelakang yg buta ilmu, cuman mabuk dongeng religi doang...😂

Tapi bisa juga bang kalo fenomena ini adalah sinyal ketidakseimbangan dalam ekosistem gara gara penduduknya, bukan tanda bahwa Bumi sedang menyembuhkan dirinya sendiri. Meskipun alga adalah bagian alami dari ekosistem dan dapat menjadi sumber oksigen dan makanan bagi organisme air, ledakan alga yang merugikan lebih mencerminkan tekanan atau anomali dan perubahan lingkungan yang sangat cepat daripada proses alami yang disebabkan oleh manusia , bukan proses penyembuhan. Tetep harus ada peran manusia yang bantu hmm🤔

Kalimat seperti itu malah bikin spesies kita "cuci tangan" atas kesalahannya sendiri, alih-alih mengakui kesalahan...😅

Manusia patah hati dengarnya

Semoga bermanfaat 👍

HAHAHA iya lagi

Thanks wahai penduduk bumi 👍

Makasih banyak do'anya wahai penduduk bumi, semoga bisa bermanfaat ya

Piccolo disana apa kabar bang ? wkwkw

Yg penting percaya Tuhan

@@eliapratomo3023 maklum, kaum dongeng TimTeng...

Orang berilmu belom tentu ber akhlak 🤓🤓​@@ScarLion97

Mantap terimakasih

Apakah yang dimaksud terbagi dua ini slab and breakoff? Kalo paper update yang aku baru baca, yang slab and breakoff itu plate neo-thetys yang patah dari india karena subduksi. Tapi lempeng india sendiri belum terlalu jauh masih diatas belum patah. India plate sama neo thetys plate itu udah beda bukan satu kesatuan *Kalo ada salah tolong koreksi

@@pendudukbumi22 paper sebenarnya update sudah dari Januari 2024

Thanks 👍

@@pendudukbumi22 saya post link disini kok hilang ya komenya?Coba search google

kalo dilihat di google earth, antara India dan Srilanka memang terdapat sesuatu yg menghubungkan keduanya.. mungkinkan itu Adam Bridge? jembatan buatan para kera (Hanoman) untuk membantu Rama mencari Shinta yg diculik Rahwana dibawa ke Alengka (sekarang srilanka)

@dzakyhermawan2278 Nah itu terjadi pertentangan antar ilmuwan timur dan barat demi supremasi..... barat gak mau mempopulerkannya demi mempertahankan bahwa peradaban eropa lah yg paling maju pada jaman dulu.... kalo perlu bukti2 dihancurkan, lihat saja kelakuan ISIS yg proxy barat hancurkan semua situs peradaban Irak

Enjoy bang 🤓

@pendudukbumi22 bahas juga soal Gurun Sahara dan Antartika yg dulu pernah "Hijau"

Green sahara/african humid periode sudah direncanakan bang, tungga aja 👍👍

@@pendudukbumi22 mantab...👍🏻

​@@ScarLion97 Gurun Sahara kalau jadi gurun bagus lho untuk kesuburan hutan di USA bagian timur dan hutan hujan Amazon

Gak bleh gtu dekk Dosaa

Heh

Sip, thanks sarannya wahai penduduk bumi

😂😂

🐿 : ..oops! 😗

Habis nge ganja lu?

Betul bang, di periode pangea Madagaskar dan India dulu satu daratan. Kemudian di periode gondwana udah pisah tapi masih deketan, jadi faunanya punya kekerabatan. tapi sayang sekali fauna di india dari zaman itu khususnya yang vertebrata udah punah semua di peristiwa kepunahan besar cretaceous - paleogen. Adapun beberapa yang lolos, mereka kalah bersaing dengan fauna yang bermigrasi dari daratan asia. Saat india bertumbukan dengan benua asia

Betul bang, bertemunya lempeng india dan asia

Noted bang, makasih banyak sarannya 👍

menarik nih.. saya baru denger tuh snow bal

Bahas juga adam bridge.... beneran buatan manusia (ramayana) atau emg bentukan alam biasa antara india-srilanka

Jadiin serial bg ​@@pendudukbumi22

Thanks bang, semoga bermanfaat 👍

Kenapa bang?

Semoga bermanfaat ya

Makasih bang, semiga bermangaat ya

Halo penduduk bumi, aku berdasarkan jurnal yang dibawah ini ya. kalo kamu punya refrensi lain bisa langsung aja di komen :) The Many Meanings of Iconoclasm: Warrior and Christian Temple-Shrine Destruction in Late Sixteenth Century Japan Author Alan Strathern “Associate Professor of History at the University of Oxford, and Fellow and Tutor in History at Brasenose College, Oxford.” Publikasi Journal of Early Modern History Online Publication 18 Nov 2020 In all these cases, iconoclastic actions formed part of the conversion process. Three forms of agency were involved. First, the proto-accommodative tendencies of the Jesuits certainly did not extend to countenancing any aspects of Buddhism or kami worship. At times, they actually participated in the violence, and at other times they encouraged it. Second, converted daimyo were willing and able to execute this violence as a matter of policy. And third, there was a measure, somewhat hard to quantify, of popular enthusiasm among the neophytes. In the early case of Ōmura, the role of Jesuit urgings is blatant. The most extensive iconoclastic sweep here came after the Jesuits made it clear that this would be an appropriate way to repay the favor shown by the Portuguese to the daimyo when he was rescued by the timely arrival of four of their vessels in 1574. Gaspar Coelho even led the action.24 As for Harunobu of Arima, he may have begun his career by destroying Christian structures, but after Valignano had also engineered his survival he, too, was ready to comply with the other side of the bargain, ordering the destruction of all the temples of the gods and Buddhas, more than forty in all, and including some of the most beautiful and renowned in Japan. Here, as elsewhere, Buddhist monks were married or evicted. As Fróis put it, Arima understood how much in both body and soul he owed to the church.26 In territories where lords converted who were below the daimyo level but with sufficient independence of action, the picture is the same, as with Amakusa Shigehisa (Dom Miguel), who was baptized in 1571 and oversaw a destruction of temples in 1577.27 Shimabara in the 1580s saw particularly clear examples of top-down iconoclasms with Jesuits playing a leading role.

The Jesuits evidently tutored converts that becoming Christian meant destroying all the domestic shrines and figures in their own possession and developing a robust disgust for them more generally. In the first wave of iconoclasms instigated by Gaspar Vilela, it was noted that “those who received little information of Christianity were seized by great horror and astonishment, fearing that they would receive some punishment from the kami and the hotoke [the gods and buddhas].”30 The first breakthrough among the nobility of Bungo in 1576 saw young noblemen and servants alike instantly express their conversion through an apparent hatred for local cult images.

Iya betul banget tepatnya di oymyakon 👍👍

Halo penduduk bumi, aku berdasarkan jurnal yang dibawah ini ya. kalo kamu punya refrensi lain bisa langsung aja di komen :) The Many Meanings of Iconoclasm: Warrior and Christian Temple-Shrine Destruction in Late Sixteenth Century Japan Author Alan Strathern “Associate Professor of History at the University of Oxford, and Fellow and Tutor in History at Brasenose College, Oxford.” Publikasi Journal of Early Modern History Online Publication 18 Nov 2020 In all these cases, iconoclastic actions formed part of the conversion process. Three forms of agency were involved. First, the proto-accommodative tendencies of the Jesuits certainly did not extend to countenancing any aspects of Buddhism or kami worship. At times, they actually participated in the violence, and at other times they encouraged it. Second, converted daimyo were willing and able to execute this violence as a matter of policy. And third, there was a measure, somewhat hard to quantify, of popular enthusiasm among the neophytes. In the early case of Ōmura, the role of Jesuit urgings is blatant. The most extensive iconoclastic sweep here came after the Jesuits made it clear that this would be an appropriate way to repay the favor shown by the Portuguese to the daimyo when he was rescued by the timely arrival of four of their vessels in 1574. Gaspar Coelho even led the action.24 As for Harunobu of Arima, he may have begun his career by destroying Christian structures, but after Valignano had also engineered his survival he, too, was ready to comply with the other side of the bargain, ordering the destruction of all the temples of the gods and Buddhas, more than forty in all, and including some of the most beautiful and renowned in Japan. Here, as elsewhere, Buddhist monks were married or evicted. As Fróis put it, Arima understood how much in both body and soul he owed to the church.26 In territories where lords converted who were below the daimyo level but with sufficient independence of action, the picture is the same, as with Amakusa Shigehisa (Dom Miguel), who was baptized in 1571 and oversaw a destruction of temples in 1577.27 Shimabara in the 1580s saw particularly clear examples of top-down iconoclasms with Jesuits playing a leading role.

makasih bang, semoga bermanfaat ya bang

iya baru bang, makasih bang semoga bermanfaat

The Many Meanings of Iconoclasm: Warrior and Christian Temple-Shrine Destruction in Late Sixteenth Century Japan Author Alan Strathern “Associate Professor of History at the University of Oxford, and Fellow and Tutor in History at Brasenose College, Oxford.” Publikasi Journal of Early Modern History Online Publication 18 Nov 2020 In all these cases, iconoclastic actions formed part of the conversion process. Three forms of agency were involved. First, the proto-accommodative tendencies of the Jesuits certainly did not extend to countenancing any aspects of Buddhism or kami worship. At times, they actually participated in the violence, and at other times they encouraged it. Second, converted daimyo were willing and able to execute this violence as a matter of policy. And third, there was a measure, somewhat hard to quantify, of popular enthusiasm among the neophytes. In the early case of Ōmura, the role of Jesuit urgings is blatant. The most extensive iconoclastic sweep here came after the Jesuits made it clear that this would be an appropriate way to repay the favor shown by the Portuguese to the daimyo when he was rescued by the timely arrival of four of their vessels in 1574. Gaspar Coelho even led the action.24 As for Harunobu of Arima, he may have begun his career by destroying Christian structures, but after Valignano had also engineered his survival he, too, was ready to comply with the other side of the bargain, ordering the destruction of all the temples of the gods and Buddhas, more than forty in all, and including some of the most beautiful and renowned in Japan. Here, as elsewhere, Buddhist monks were married or evicted. As Fróis put it, Arima understood how much in both body and soul he owed to the church.26 In territories where lords converted who were below the daimyo level but with sufficient independence of action, the picture is the same, as with Amakusa Shigehisa (Dom Miguel), who was baptized in 1571 and oversaw a destruction of temples in 1577.27 Shimabara in the 1580s saw particularly clear examples of top-down iconoclasms with Jesuits playing a leading role.

The Jesuits evidently tutored converts that becoming Christian meant destroying all the domestic shrines and figures in their own possession and developing a robust disgust for them more generally. In the first wave of iconoclasms instigated by Gaspar Vilela, it was noted that “those who received little information of Christianity were seized by great horror and astonishment, fearing that they would receive some punishment from the kami and the hotoke [the gods and buddhas].”30 The first breakthrough among the nobility of Bungo in 1576 saw young noblemen and servants alike instantly express their conversion through an apparent hatred for local cult images.