extraction   2522

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Choking the unicorn (safely separate the frontend from the monolith)
This title needs some explaining ;-p. This article is about how you can apply the strangler pattern on your frontend of a unique monolithic application. Or in other words: how to transition your…
vuejs  frontend  extraction  monilithic  application 
2 days ago by gilberto5757
Xidel - HTML/XML/JSON data extraction tool
CLI tool to download html/xml pages and extract data from them using CSS 3 selectors, XPath 3 expressions or pattern-matching templates.
crawler  extraction  data-gathering  osint 
16 days ago by mjlassila
The Urban Intensions of Geontopower - Liquid Utility - e-flux
Great cities rose from the smolder; and within these cities new topologies of glistening paving stones and stinking alleyways. As human and nonhuman worlds were ripped from one place to produce wealth in another, the great harvester would return, digging deeper into previously ravaged spaces, this time with imperial and corporate armies to reorganize “free” African labor for mines, plantations, and the construction of new megalopolises in the global south. The interior contours of these new cities have been understood and documented ever since Engels’s The Condition of the Working Class in England, continuing on through Mike Davis’s The Planet of Slums. Likewise, countless studies have detailed the dynamics that drain human and nonhuman materials and values from outside the city, accelerating the process by which urban centers grow and rural areas become vast reservoirs of toxicity. This is what Dubois saw: material and social space being bent to distortedly sculpt routes and worlds, including the means of connecting by differentiating between the urban and rural and the city and its slum. Human and nonhuman existence was forced into specific forms as the condition for movement (what roads demanded; ocean-ways allowed; undersea cables provided; low-earth, mid-earth, and geostationary space satellite networks oversaw)....

geontopower is not a new formation of power. This division, and the hierarchical relations it creates, has long operated “in the open” in settler colonialism. It allowed colonialism and capitalism to sever and then to relate a hierarchy of things, rights, and values—the rock and mineral, the indigenous and black, the white and his glorious future. All these divisions were knotted and reknotted in ways that sought to maintain the purpose of the colonial order of things: the contouring and channeling of all and anything toward a European surplus....

Let’s agree that there are no cities and rural wastelands or suburban enclaves and ghettos but a set of infrastructural relays whose legitimation of violent redistribution is ultimately grounded in geontopower. And let’s say that we continually fail to experience these interconnections because of the way geontopower has separated forms of existence—Nonlife and Life, forms of Nonlife (toxic and nontoxic) and forms of Life (western, non-western, civilized, noble savage, barbarian, terrorist)—and then to relate these now separate forms through a hierarchy of time, creativity, and history....

Water crises are, in other words, part of a series of small and large events, intensities and intensifications that keep in place a specific entangled terrain of wealth and power. For some bodies to remain in a purified form, other bodies must drink the effluvia—money must be deducted from someone so that it can be added elsewhere; materials to build the infrastructures of health must be pulled out from somewhere. ...

The rich cities and suburbs dig their psyches deeper into disavowal. They refuse to acknowledge that new infrastructure would need to be built from materials found far away from their own neighborhoods, ripped from someone else’s land, manufactured in such a way that still another set of lands and peoples become contaminated. What they will never do is allow others to move into their suburbs, or agree that some of the shiny lead-free pipes be ripped up and exchanged with others.
urban_history  extraction  colonialism 
20 days ago by shannon_mattern
Acne & blackhead & Whitehead removal on face / كيفية إزالة الرؤوس السوداء من الوجه
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<p>Acne & blackhead & Whitehead removal on face / كيفية إزالة الرؤوس السوداء من الوجه Abonnez – vous _ suscribirse _ suscribe. Acne,extraction,blackhead,removing,حبة,رؤوس,سوداء,كبيرة,EAR,ACNE,eliminación,de,puntos,negros,points,noirs      كيفية  source</p>
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فيديو  acné  amp  blackhead  de  ear  eliminación  extraction  face  negros  noirs  Points  puntos  removal  removing  Whitehead  إزالة  الرؤوس  السوداء  الوجه  حبة  رؤوس  سوداء  كبيرة  كيفية  من  from instapaper
22 days ago by snapeplus
Critical Perspectives on Soka’s Lu’au
"In its 10th anniversary this year, the Lū’au performance is one of our oldest traditions here at Soka. The club which spearheads it every year is called, “Ka Pilina Ho’olokahi,” which means “the coming together in harmony for peace” in the Hawaiian language.

Growing up in Hawai’i, we understood how direly peace in the Pacific was needed. I watched as the place where I grew up ballooned with military bases and personnel. We watched the Hawaiian Islands bend beyond their capacity to host tourists. We saw the cost of living skyrocket and the number of people evicted from their homes turn into a crisis overlooked every year. I am not Kānaka (Native Hawaiian), and I cannot say I have experienced the same displacement and loss of agency over land as Native Hawaiians have in the last century. However, as the daughter of a Filipina immigrant, I can say I know what it’s like to hear that you will never be able to go back to your home because it is too polluted, too politically unsafe, and void of opportunity. For Filipinas, the displacement of our people was mechanized by the same forces which continue to displace and extract from Native Hawaiians. The parallels of the occupation of our homelands have been, at times, painful to compare because of their stark similarities.

So, when people ask me about the Lū’au or Hawai’i, I’m met with conflicting feelings. It touches me that people are so dedicated to planning and executing an event meant to celebrate a place I care for and want to protect. However, when people ask me about the Lū’au, I can’t help but think of my own experiences in Waikīkī, where I would pick up my cousins after their shifts working at “lū’aus.” After working in the tourism industry since I was 14, I’ve become critical of its mechanisms. In this article, I hope to unpack our involvement in Hawaii’s history of colonization, cultural extraction, and commercialization by tourism developers.

Activist, author, poet, and Professor of Hawaiian Studies at the University of Hawai’i, Haunani-Kay Trask, wrote the essay “‘Lovely Hula Hands’: Corporate Tourism and the Prostitution of Hawaiian Culture,” [https://journals.lib.unb.ca/index.php/bl/article/view/24958/28913 ] which delineated the cultural commodification mechanized by tourist industries she witnessed as a Native Hawaiian woman. She provides her analysis placed amongst the backdrop of the linguistic genocide, land theft, and unjust annexation to statehood Native Hawaiian people faced. Trask posits that the tourism industry extracts and commercializes Hawai’i and Hawaiian culture into a consumable and often times sexualized fantasy. She writes, “To most Americans, then, Hawai’i is theirs: to use, to take, and, above all, to fantasize about long after the experience…. Just five hours away by plane from California, Hawai’i is a thousand light years away in fantasy. Mostly a state of mind, Hawai’i is the image of escape from the rawness and violence of daily American Life.” In her essay, Trask argues that these fantasy-based images of Hawai’i strip it of its political history, culture, language, and people.

Other Native Hawaiian scholars such as @haymakana [https://twitter.com/haymakana/status/1036950291902590976 ], a Ph.D. student with interests in indigenous education and race in Hawaii, have spoken out against the exploitation of Native Hawaiian culture through the tourism industry. Here, she explains how images and fantasy of escape come at the expense of Native Hawaiians, leading to more Kānaka (Native Hawaiian) displacement: “When you fantasize about laying on our beaches you fantasize about tearing us away from our homeland and our ‘ohana that still live there … Kānaka are being displaced by hotels, rich people’s summer homes, Airbnbs, etc.”

From the perspective of a resident, I can also attest that the overwhelming presence of tourism contributes to the rising cost of living, homelessness, environmental destruction, and sex trafficking within our communities.

Other scholars such as Gregory Pōmaika’i [https://twitter.com/gspomaikai/status/1112163934734172162 ], a Ph.D. student at UC San Diego with interests in the Hawaiian diaspora in Las Vegas, Nevada, militarism, and queer Indigenous relations of off-island resurgence, responded to @haymakana’s thread with their own.

In this instance, Pōmaika’i affirms the sentiment originally proposed by @haymakana. They argue that the extraction of Kanaka Maoli (Native Hawaiian) otherness is exploitive, but goes mostly unchecked by the usual assumption of innocence under Euro-American audiences. They expound upon the common phenomena of Asian Americans who, due to their proximity based on settlement, diaspora, or existing within the category of Asian American Pacific Islanders, reap social or material capital off of Hawaiian culture due to their proximity to Hawai’i. Because of this and the universal ideas of “Hawai’i,” which are formed and normalized by the tourism industry, most audiences are less likely to question the cultural appropriateness of demonstrations of “Hawaiian culture,” especially those led by people who consider themselves proximate to Hawai’i.

Pōmaika’i later goes on to stress the importance of solidarity, rather than extraction, when it comes to showing up for indigenous folk. As settlers within a system of settler-colonialism, which automatically defers to our protection rather than indigenous folk, how are we showing up for them? Are we still following outdated models of racism and settler-colonialism where we are only assessing our liability based on our conscious prejudices and attitudes? Or are we critically evaluating our involvement within systems which subjugate others based on race and class?

I’ve spoken to Ka’pilina members who, from the bottom of their heart, believe they are part of the preservation of Hawaiian culture. However, I think Pōmaika’i, @haymakana, and Trask would all agree that the very concept of a Lū’au pulls from tourism-based ideas of Hawaii—ideas inevitably predicated on Native Hawaiian displacement. I’ve spoken to Lū’au officials who have told me that they don’t know about the Kanaka Maoli. These interactions led me to question what qualifications officials who have either varying or no connections to Hawai’i have for culture preservation. In what way are we actively able to combat Native Hawaiian stereotypes if there is no one involved who can call them out and unpack them? To what point is our relationship to Hawai’i extractive, especially if we’re, intentionally or not, upholding fantasy ideals of what Hawai’i is? These are questions of self-reflection which I hope my article can help facilitate within our community. Images of a commodified culture, made accessible to us and which remain pervasive after years of colonization, will persist in spaces vacuous of critical thought. So from here, I hope we may critically assess, how to move forward without perpetuating the commodification of Native Hawaiian culture.

Post notes: Soka’s Lū’au will be donating a small amount of the proceeds, all accumulated through the raffle, to a Hawaiian cultural preservation non-profit. I am happy about these donations, but I hope this will not excuse us from engaging in critical reflection of our actions."
sokauniversityofamerica  via:sophia  2019  hawaii  cultue  criticism  luau  haunani-kaytrask  tourism  exploitation  solidarity  extraction  indigeneity  indigenous  gregorypōmaika’i  kanakamaoli  commodification  stereotypes  kapalina 
5 weeks ago by robertogreco
Entity Linking (EL) systems aim to automati- cally map mentions of an entity in text to the corresponding entity in a Knowledge Graph (KG). Degree of connectivity of an entity in the KG directly affects an EL system’s abil- ity to correctly link mentions in text to the entity in KG. This causes many EL systems to perform well for entities well connected to other entities in KG, bringing into focus the role of KG density in EL. In this paper, we propose Entity Linking using Densified Knowledge Graphs (ELDEN). ELDEN is an EL system which first densifies the KG with co-occurrence statistics from a large text cor- pus, and then uses the densified KG to train entity embeddings. Entity similarity measured using these trained entity embeddings result in improved EL. ELDEN outperforms state- of-the-art EL system on benchmark datasets. Due to such densification, ELDEN performs well for sparsely connected entities in the KG too. ELDEN’s approach is simple, yet effec- tive. We have made ELDEN’s code and data publicly available.
nlp  entitydetection  linkeddata  extraction 
7 weeks ago by rybesh
How To Prevent Dry Socket After Wisdom Tooth Extraction
After a wisdom tooth extraction, some people experience a condition called “dry socket” that can make the recovery process quite painful and uncomfortable. Learn how to prevent and treat dry socket after getting a tooth pulled.
dry-socket  wisdom-tooth  extraction 
7 weeks ago by Adventure_Web
Syrian Refugee And German Scientist Team Up For Unusual Research : NPR
Chance meets determination: #Syrian #refugee microbiologist gets job in Leipzig research lab through chance meeting at church #Germany
syria  refugee  germany  leipzig  microbiology  mine  metal  extraction  aleppo  church  recovery  research  raft  greece  19eyz  bullsi 
10 weeks ago by csrollyson
iPhone iMessage SQLite Query

~/Library/Application Support/MobileSync/Backup/* with a filename of 3d0d7e5fb2ce288813306e4d4636395e047a3d28

,coalesce(m.cache_roomnames, h.id) ThreadId
,m.is_from_me IsFromMe
,case when m.is_from_me = 1 then m.account
else h.id end as FromPhoneNumber
,case when m.is_from_me = 0 then m.account
else coalesce(h2.id, h.id) end as ToPhoneNumber
,m.service Service

/*,datetime(m.date + 978307200, 'unixepoch', 'localtime') as TextDate -- date stored as ticks since 2001-01-01 */
,datetime((m.date / 1000000000) + 978307200, 'unixepoch', 'localtime') as TextDate /* after iOS11 date needs to be / 1000000000 */

,m.text MessageText

,c.display_name RoomName

message as m
left join handle as h on m.handle_id = h.rowid
left join chat as c on m.cache_roomnames = c.room_name /* note: chat.room_name is not unique, this may cause one-to-many join */
left join chat_handle_join as ch on c.rowid = ch.chat_id
left join handle as h2 on ch.handle_id = h2.rowid

-- try to eliminate duplicates due to non-unique message.cache_roomnames/chat.room_name
(h2.service is null or m.service = h2.service)

order by
2 -- ThreadId
iphone  imessage  text  texts  message  messages  sms  sqlite  sql  database  extract  extraction  query 
10 weeks ago by gregp01
ProductAPI - Easy product Data extraction
ProductAPI is a simple API to get E-commerce products information easily without a single line of code.
product  page  webpage  data  extraction  semanticweb  ai  online  service 
11 weeks ago by gilberto5757

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