30 Awesome Startups Taking on the Water Market to Follow – Welp Magazine
Very proud to be apart of the aqualumos team! Here’s an infographics to help you learn about PFAS and Health
To join the video meeting, click this link:
Otherwise, to join by phone, dial +1 440-754-0412 and enter this PIN: 501 236 831#
To view more phone numbers, click this link: https://tel.meet/dbb-tjpu-izr?hs=5
TThe Host: Gabrielle Conrad-Amlicke, B.S., MSW is the Founder and CEO of Environmental Social Work LLC, based out of Connecticut. Gabrielle has a focused area of study in International Social Work and majored in Policy Practice Social Work at the University of Conncticut. Founded Dec. 2019.
We can do so much or so little.
The button of these new overalls won’t fit.
Produced, manufactured, stitched
The hole is bound.
Before binding we measure.
The measure is susceptible to human error.
yet, measures are not what they seem.
Do you, or I, myself, know it wasn’t the fault of a machine.
The button has force but only through my body, my fingers my energy.
Hands that once forced buttons through tight holes are skeletons.
Skeletons killing skeletons is the fact of the matter.
300 bones at birth fuse together to make 206. 206 bones learn through the environment.
The splendors of life decomposing.
The degradation of one’s ability to choose the measure, the amount of force needed to get the button through its hole.
If you fear your overalls won’t fit you push harder.
Strap up and strap in or stagnation, transient thought of fabric pushback upon the first attempt of this action.
Whether the machine was off the count or the hand may we pounder.
What must you think of your counterpart?
The button can not speak; no mouth it was given. No bones, no face, no nothing like you, I, Me, We, All are.
300 bones don’t fuse to 206 to become organic matter by such forceful thoughtlessness.
See 206 took, the process, 206 took.
211 cant decipher through the receiver Where to route the calls. 206 bones become 412 at the moment of conception to being 270 to breath.
Fingers learn skills through cognition; family patterns and out of systems 206 bones.
The manufactures pick; price, worth, and gloating prosperity. Manufactures are not ghosts in presents. 206 bones they take skill them to slay; skillful systematic- targeted beyond belief.
206 bones cant breath – 206 bones feel eyes burnt – 206 bones plead – 206 bones proclaim don’t fear me I’m here to protect not manufactured to oblige to cries.
Bones attempt to write the manufacture – 206 bones are sent back copies of the manuals and procedures.
We tear it up, burn the book. We demand refunds on 206.
The fight will continue until a new skill is fabricated- we will die trying. We are hunting for gold with eyes wide shut. yet, we cant equate the power of many hands belonging to bling owners in unison searching; to the gaze of their eyes projecting power.
Fools handing us the book thinking we can’t rewrite our history- this many hands not need eyes, digging our graves, the graves of those manufacturers took to you to die.
This many hands not need eyes to see.
Global Public Goods (GPGs) is a variable which serves global agendas due to the necessary use of Intellectual Knowledge house in GPGs as platforms for strategic building in developing countries. As social workers engage with international relations the profession must have access to the most recent research. Often research is housed by gatekeepers. Thus, GPGs should be of a global concern for the way that Intellectual Knowledge promotes strengthened links to Resources for Social Workers to utilize within their; scope of practice, research, and application to practice theory.
Promoting Intellectual Knowledge as global public goods (GPGs) is an important element of the development agenda .(Sahay , 2019)
Mainstream economics fails to recognize environmental limits to economic growth (Czech, 2013). Thus, Social Workers at an international level must engage with and have access to GPGs to support global social welfare; from a community focus to the varying economic impacts that come from GPGs being gated by a numerical cost.
There has been an attempt to turn an actual conversation, which at one point was modern, into some post-modern hype. The children protesting are not posing some satirical Modest Proposal (Jonathan Swift, 1729) esque archetype. They are disturbed.
The ongoing public conversation about the environment is grounded in the ancient dichotomy of man versus nature (Harpers Forum, 1990)
This quote rings true today. Policymakers, social advocates, and researchers are bound to an endless loop of rhetoric built around supposed here say. The trendiest of gossip is thus the oldest of gossip. You can almost hear the aristocrat women of the poor houses roll their eyes and whisper, can’t you?
“The children really shouldn’t be living in these conditions” is the logic that persuaded the acceptance of social welfare. Those with money, power, and knowledge, are doing their best to meet the needs of our most vulnerable. Privilege doesn’t come without sympathy, but it inevitably comes far removed from answers or solutions.
Were so perplexed by the modern state that even radical ideology is absent. How long do humans stay entranced by our inability to solve the unsolvable? It seems irrational to believe that funneling more money into the system will bring about any inventive solutions to the “environmental crisis,” especially when we continue to seek out solutions through what sits here in our laps and in our pockets. We, leaving the fate of society in the hands of our computers and not turning to each other to decode this iceberg, are collectively losing.
Do we make it out before Freud’s ice burg (1915) melts away? Can we see into and out through collectively self-actualizing?