Search Results: "manas"

22 May 2020

Bits from Debian: Debian welcomes the 2020 GSOC interns

GSoC logo We are very excited to announce that Debian has selected nine interns to work under mentorship on a variety of projects with us during the Google Summer of Code. Here are the list of the projects, students, and details of the tasks to be performed.
Project: Android SDK Tools in Debian Deliverables of the project: Make the entire Android toolchain, Android Target Platform Framework, and SDK tools available in the Debian archives.
Project: Packaging and Quality assurance of COVID-19 relevant applications Deliverables of the project: Quality assurance including bug fixing, continuous integration tests and documentation for all Debian Med applications that are known to be helpful to fight COVID-19
Project: BLAS/LAPACK Ecosystem Enhancement Deliverables of the project: Better environment, documentation, policy, and lintian checks for BLAS/LAPACK.
Project: Quality Assurance and Continuous integration for applications in life sciences and medicine Deliverables of the project: Continuous integration tests for all Debian Med applications, QA review, and bug fixes.
Project: Systemd unit translator Deliverables of the project: A systemd unit to OpenRC init script translator. Updated OpenRC package into Debian Unstable.
Project: Architecture Cross-Grading Support in Debian Deliverables of the project: Evaluate, test, and develop tools to evaluate cross-grade checks for system and user configuration.
Project: Upstream/Downstream cooperation in Ruby Deliverables of the project: Create guide for on good practices for upstream maintainers, develop a tool that can detect problems and, if possible fix those errors automatically. Establish good documentation, design the tool to be extensible for other languages.
Congratulations and welcome to all the interns! The Google Summer of Code program is possible in Debian thanks to the efforts of Debian Developers and Debian Contributors that dedicate part of their free time to mentor interns and outreach tasks. Join us and help extend Debian! You can follow the interns' weekly reports on the debian-outreach mailing-list, chat with us on our IRC channel or reach out to the individual projects' team mailing lists.

16 April 2013

Aigars Mahinovs: na 6 internets

na ir slavena ne tikai ar savu akmens m ri valsts zieme os, bat ar ar Di o nas Ugunsm ri apk rt visam s valsts Internetam, kas blo visu p c k rtas un iebremzina visu p r jo. Man pirm person g saskarsme ar o pakalpojumu notika jau anhajas lidost , kad tri vien izr d j s, ka valst blo ts ir ne tikai Facebook, bet ar Twitter, kas iev rojami apgr tin ja manas iesp jas tri un viegli apzi ot visus, ka es esmu v l joproj m esmu dz vs un vesels. P c p ris eksperimentiem izr d j s, ka, lai ar no telefona nav pieejama Google+ m jas lapa un nav lejupl d jama Google+ (un WhatsApp) programma uz Android, tom r, ja t s jau ir telefon , ie abi servisi turpina no telefona str d t. T p c es s ku rakst t ce ojuma piez mes Google+ un da as dienas p c ce ojuma s kuma man pat izdev s nokonfigur t If This Then That servisu, lai tas pa em manus Google+ ierakstus un uztaisa no tiem Twitter ierakstus (kas jau t l k pa citiem kan liem izplat s uz Facebook un Draugiem un ar par d s k ned as kopsavilkums aj blog ). Google+ ir savi plusi, bet ar savi m nusi. Galvenais m nuss, ko es aj ce ojum paman ju ir tas, ka Google+ Android aplik cij nav iesp jams sagatavot vair kus ierakstu melnrakstus (v lams katru ar savu geolok ciju) bez Interneta var rakst t tikai vienu ierakstu un t ieraksta GPS koordin tes b s t s kur viet p c tam Internets par d sies. Es jau uzrakst ju Googlei par o probl mu. Galvenais pluss Google plusam (no pun intended) ir Instant Upload ja bild t fotogr fijas ar Android telefonu, s fotogr fijas autom tiski tiks aug upiel d tas un par d sies jaun ieraksta izveides interfeis , kur t s var pievienot ierakstam ar vienu klik i bez jebk das gaid anas. Diem l tas nestr d ar norm laj m kamer m. Pagaid m ;) Ta u es neb tu sts datori is, ja es nepam in tu uzlaust vai apiet o nelielo nas probl mu, ne? ;) Visvienk r akais veids k apiet nas Lielo Ugunsm ru ir izmantot jebk du VPN, kas at auj ne tikai piek t VPN t kla resursiem, bet ar at auj laist visu trafiku caur o VPN savienojumu. dus VPN piesl gumus var nopirkt, vai (ja ir Linux serveris vai routeris rpus nas) izveidot pa am. Man gad jum tas bija ar vienu klik i iesl gts OpenVPN uz Fonera routera, kas st v man s m j s. Diem l na ir sav da. Blo to lapu, portu un protokolu saraksts main s gan da dos rajonos, gan ar atkar b no t vai Internets ir mob lais vai wifi vai ar piesl gumu, gan ar vienk r i no dienas dien . Liel da gad jumu blo to lietu sarakst iekr t ar VPN savienojumi. Bie i vien ar priv tie. Man kaut k ne iet, ka mana m jas IP adrese ir nas ugunsm ra sarakstos, ta u da reiz ar tam VPN pievienoties es nevar ju. Un t d s situ cij s, lai apskat tu k du YouTube video, atliek tikai viens, eni ls risin jums sshuttle! is eni lais r ks izveido ko l dz gu VPN savienojumam caur parasto SSH portu un protokolu. Uz lok l s ma nas ir nepiecie ams Python un root ties bas, bet uz servera ir vajadz gas tikai ties bas palaist Python programmas. sshuttle pats aizs ta sevi uz serveri un palai s tur, pat ie ifr un p rs ta visus savienojumus un ar DNS piepras jumus, ja vi am to paprasa. Var p rs t t konkr tus t klus vai visu trafiku. Un trums man pieredz tas ir bija pat tr ks par parasto VPN. Kopum Interneta blok de un t visp r gais l nums ir viens oti spec gs m nuss nai. Aizskrienot mazliet uz priek u st st jum pateik u, ka Hong Kong das probl mas nav tur Internets ir lielisks! L k t ds t zeris san ca :)

4 August 2010

Jaldhar Vyas: Sita Sings the Blues

In the evening today (Tuesday), the Debconf organizers arranged for a screening of the Creative Commons licensed film "Sita Sings the Blues" by Nina Paley. I went to see it as I had missed it when it was first released among tales of trials and tribulation at the hands of copyright meanies. So first let me say yay Free Culture!, boo Intellectual Property! etc. etc. Now we have that out of the way... "Sita Sings the Blues" has two main narrative threads: The breakup of Ninas relationship with her boyfriend and the Ramayana particularly a story from the uttarakanda about how after Shri Rama returned from Lanka, Sita had to undergo the agnipravesha to prove her chastity and even after she passed that test was eventually banished to the forest. I had an adverse reaction to this film. In fact I stayed to the end to be polite but I left afterwards as soon as I could. I had almost a physical feeling of nausea and I was surprised by this. Since then I have been pondering why this is so. It's not that its blasphemous. Shri Rama is not just a "perfect man", he is God (an avatar of Vishnu Bhagavan as is briefly touched upon in the film) for millions of people so, well, yes it is blasphemous but its more Rowan Atkinson style rather than Norwegian Black Metal style blasphemy. One never gets the impression that the author hates Hinduism or Indian culture the opposite in fact. And in fact it is not uncommon in our culture to speak of Sita and Rama in this way. They are not remote authority figures but as familiar to us as our own friends and family and the Ramayana is not just about events that happened long ago it is relevant to our lives right now. Even the "good woman done wrong by big dumb male jerk" narrative is not unknown. (See the Uttararamacharita of Bhavabhuti for instance.) though I would suggest reducing the Ramayana this way is akin to treating the Hitchhikers Guide to the Galaxy as a book about towels. Even the milder criticism that it is not accurate is offbase because although the Sanskrit poem by Maharshi Valmiki is the canonical rendition of the Ramayana, there are other well-known versions. Not just in Sanskrit, the Hindi retelling by Sant Tulsidas called Ramacharitamanasa is more popular than Valmiki. Also speaking as someone who has preached Ramakatha "professionally" I can tell you that even the priests do not stick to the letter of the text. It is encouraged and expected that they will riff on the basic stories adding or removing details according to the needs and taste of the audience. And the device of the three narrators made me smile as this is exactly the kind of discussions that go on after hearing the Ramakatha. (I must say Paley picked a notably illiterate trio though.) One place where this fell flat was when they discussed the alleged discrepancy between Sita living simply in the forest and dropping a trail of jewellery on the way to Lanka. Although I can imagine someone at some point saying, "Do not question these stories" not at this point. Even the most retarded westernized Indian would know that removing ones ornaments is a sign of widowhood. A married woman would only do that in extremis certainly not just merely because she was a hermit. In a few cases some extra details might have helped the story. It was not explained that Ravana does not just have rakshasas in his command but he is one himself. (And he certainly wasn't a good guy until one day he got up and kidnapped Sita.) Shri Ramas brother Lakshamana accompanied the couple into the forest to Lanka and back but he only pops up (for no apparent reason) at the end. But look at me, I'm turning into one of those people who rant about Star Trek continuity errors or complain that the Romans in a gladiator movie have the wrong helmets for that time period etc. One has to cut a storyteller some slack and I entered the screening determined to be charitable. It's also not because I don't really see much connection between the two stories. Getting dumped by someone who simply loses interest in you hardly seems equivalent to being trapped by a moral code that doesn't allow for individuals feelings. Paley could have easily made "Princess Leia Sings the Blues" and it wouldn't have changed the significance much. But in India people make far more tenuous connections between the epics and events in their own life so one can hardly complain about that. Aesthetics are not the problem either. The first version of the Ramayana I ever read was the Amar Chitra Katha comicbook version which partly influenced the visual style of this film. (In fact you briefly see it in one scene when different editions of the Ramayana flash by.) Hindu popular culture is very gaudy. (See Ramanand Sagars '80s Ramayana Hindi TV serial, which was very reverential, insanely popular and tacky beyond belief.) The animation in this film is very good and quite artistic. "So Jaldhar", you might be asking if you've read this far, "what exactly is your problem with this film?" I have read the Valmiki Ramayana in Sanskrit with the commentaries from beginning to end. I've read other Ramayanas in Sanskrit, Gujarati, and English. I have read the comicbook, I've read anti-Ramayana polemics. When you learn Sanskrit in the traditional way the first lesson, in the declension of masculine gendered nouns ending in vowels is rAma.h rAmau rAmA.h ... I am well aware there are different emphases, different interpretations in various versions. Why can't I accept this as just another take on a story that has shown its fluidity over and over again? It's just...wrong on a subrational level. How can I put this? Imagine you are flipping through the TV channels and you see your grandparents amongst Lady Gaga's backup dancers. Or you came home one night to find everything that was on the floor meticulously glued to the ceiling. Over the course of my life (to hear my mother tell it my first exposure to the Ramayana was before I could speak.) I have developed a mental bond with this story a certain idea of how it should be. I think so has Nina Paley. And this is the problem. "Sita Sings the Blues" is Nina Paleys Ramayana not mine.

10 May 2008

Michal Čihař: Gammu stable version 1.20.0

Good news everyone, new stable Gammu release is out. Since 1.19.91 it brings only few small fixes in OBEX and EMS, but there is quite big list of changes compared to 1.19.0: You can download from usual place:

23 April 2008

Michal Čihař: Gammu test version 1.19.90

New Gammu testing version is finally out. This time it took much longer than usual and it contains some important fixes for messages and AT driver. Full list of changes: You can download from usual place:, Debian users can get packages from experimental.

2 December 2006

Jaldhar Vyas: The Real Meaning of Nalanda

Venkatesh Hariharan recently wrote an article on Indias traditions of knowledge and how Open Source meshes with them. Now having met him at and knowing of his work, I am 100% convinced he is on the side of the angels and their is no malice in what he wrote. However, his interpretation (really not his, but the conventional wisdom amongst the Indian elite.) of Indian history and culture is so monumentally wrong it bears correction. While I admit my hackles were raised by the cultural and theological mistakes made, there are implications for Open Source advocacy in India and the world at large too. He starts by giving the example of Nalanda, supposedly "the first university in the world." but more accurately a Buddhist vihara (monastery.) Its' very name indicated sharing. I use the past tense because Nalanda doesn't exist anymore. In fact except in a few border areas influenced by Tibet or Burma, Buddhism itself is so thoroughly extinct in the land of its birth, the place where it flourished for over 1500 years, that the only reason people like Hariharan or myself only know that there ever was such a thing due to the work of 19th century Western Indologists. How could this be? One theory is that a resurgent Hinduism coopted or persecuted the Buddhists into oblivion. However this is unsatisfactory. It does not explain why Jainism (a religion as old as Buddhism and equally heretical for exactly the same reasons from the Hindu point of view) still survives to this day and it doesn't explain how it could have happened for even the most advanced genocidal regimes of the 20th century have been unable to "disappear" undesirables to the extent which Buddhism disappeared. A more plausible explanation revolves around the fact that, as I mentioned before, places like Nalanda were Viharas. This doesn't mean that they can't have university-like properties too; after all the great academic institutions of Europe also had religious foundations but the monastic nature of a vihara is salient. A monastery is not a place you go to engage the world, its a place you go to escape it. To mix metaphors a bit, the viharas were cathedrals not bazaars. While there may have been a lively intellectual life within its walls, there is no evidence that Nalanda and its denizens interacted much with the surrounding culture. An economically unproductive institution of such vast size (15,000 monks at its peak) could only survive by the patronage of kings and other rich people. When that patronage dried up as for example when the medieval Muslim invasions swept away the old royalty, Nalanda and its sisters couldn't survive. Just as when a proprietary software company dies, its "intellectual property" often dies with it, when centralized Buddhism died, Buddhist ideas died with it. (Luckily Buddhism had spread to other countries by then and developed new, less monolithic forms so it was not lost to the world altogether.) In contrast Hinduism (and for that matter Jainism) while having all due respect for monks were and are primarily lay movements. The pursuit of morality (Dharma), wealth (artha) and pleasure (kama) in this world are equally valid human goals alongside liberation from the world (moksha.) and this manifested as the much maligned institution of caste. Hariharan quotes the conventional view probably familiar to Westerners from Anthropology 101, a lock-step hierarchy of four classes (varna is the Sanskrt word) with fixed occupations, with knowledge and privilege on top and ignorance and oppression at the bottom. The thing is, this view bears no relationship whatsoever with social reality in India now or historically. There is another Sanskrit word, jati, which can be translated as caste. There are thousands of these jatis and while Indian thinkers have periodically attempted to try and shoehorn them into the varna framework, they have had little success and varna is for all practical purposes just a theory. And this is not just a fall from some putative golden age (Like the canard that once caste was flexible and merit based and only later became rigid.) but the state of affairs throughout recorded history.

A jati consists of people who share a common (or fictive) kinship, who have particular food and ritual choices, and marry endogamously. While many jatis are associated with a particular occupation, many others are not. This is what caste means to a typical Indian (it is also the social organization prevalent amongst Jains, Sikhs, Muslims and Christians even if they don't accept its theological basis.) Yes, hierarchy and concommitantly oppression, are in some cases a byproduct of casteist thinking but they are hardly its raison d'etre. A comparison can be made to the Western nuclear family system. Some people think it is superior to any other form of social organization. Most people wouldn't go that far but go along with it as "the way it is." Some of those of a liberal persuasion might want tweaks of certain aspects of it. A very small fringe think it is nothing more than a nefarious plot to spread patriarchy, subjugation and racism etc. They are mostly considered kooks by the other groups. (Unfortunately when India and caste are concerned, the kooks are ruling the roost.) The diversity of jatis like the diversity of open source creates a certain resistence to disruption that a monoculture cannot. Thus though Hinduism also suffered grievously from invasions, it was able to hold on where Indian Buddhism could not. Brahmin (sic. That's an English mispronounciation.) is also misinterpreted as one who knows Brahma (masculine noun. The Creator God.) instead of Brahman (neuter noun. The supreme spirit pervading the Universe.) though even then it would be wrong because Brahmin, Brahma, and Brahman all come from a common root word brhati (feminine noun. Sacred speech.) as any Sanskrit dictionary will attest. Hariharan cites the example of the sacred scriptures (Sic. He means the Vedas) and the notorious statement of the Manusmrti saying that an unqualified person who hears them should have molten lead poured into their ears as examples of the proprietarization of knowledge. Now the long-suffering untouchables may have been afraid of many things but having lead earplugs was not one of them. There is no historical evidence that any such action was ever attempted. You can criticize the Manusmrti for even saying such a thing but that is a far cry from using it as evidence of historical attitudes. You see, the Manusmrti is not even in the most orthodox conception Hindu Sharia and the Vedas are not "Sacred Scriptures" in the sense that the Bible or Koran are. Rather they are part of a wide range of significant literary works respected in Hinduism of which other important examples are the two Epics the Mahabharata (which includes the Bhagavadgita), and the Ramayana, and the vast compendia of geneologies, philosophy, lore and legend called the Puranas. Hariharan actually missed a good chance to make his point here because while the Vedas are indeed "proprietary" the other works I mentioned are not and have in fact permeated all over India and even beyond its borders. Many Indian languages owe their literary existence to translation of the epics or Puranas. For instance one of the earliest monuments of Hindi literature is the Ramacharitamanasa, Saint Tulsidas's translation of the Ramayana. When he wrote it in the 16th century, he did face some opposition from those who didn't think such an august work should be rendered into a "vulgar" tongue, he also received encouragement from equally orthodox people (including those who believed the Vedas should be restricted to Brahmins) Today it is by many accounts the most popular Hindu holy book in existence. So really the whole idea that the Hindu canon shows a fall from open grace to rigidly controlled private property is just bogus. To those who have slogged their way though all this verbiage wondering what it has do with Linux and Open Source, let me assure you I am getting to the point :-) It's bad enough from my point of view as a devout Hindu that my religion would be misrepresented this way but from my point of view as a supporter of Free Software ideals, it is catastrophic. Linux and Open Source in India has spread, as in most parts of the world, primararily as a hobby amongst computer enthusiasts and for a hobby it's doing ok. However if you think of it as more than that, as a tool to enhance society and empower peoples lives, that is not nearly good enough. But how can one serve a society if one apparently has no clue about that societies history and mores? The developing world is littered with failed projects that were carried out with the purest of motives but no regard to what the putative clients actually wanted. Do we want Linux and Open Source deployments to go the same way? For a couple of years now I've been trying to get Indian and NRI programmers to get involved in localization in debian-installer and elsewhere but even with the small minority that are sympathetic to Open Source (a scandal in itself.) it is like pulling teeth. To their credit, Red Hat India pays people to work on such things but volunteerism is the heart of the Open Source movement as we all know so the apathy of Indian IT professionals is deeply troubling. Hariharan is trying to increase interest by appealing to the Indians' sense of cultural pride which is a good tactic--it has been successfuly applied by many non-western or minority cultures--but he is not going to be very successful if the vision of Indian culture he is presenting is as alien as Eskimo culture to the vast majority of the people. Western Open Source advocates also run into difficulties due to being tone-deaf in their understanding of how third-world cultures actually operate. When India declined to participate in the One Laptop Per Child (OLPC) project, some commentators on places like Slashdot were perplexed. Wouldn't a poor country want an inexpensive yet efficient pc using free software instead of high-priced imports? The thing they missed is that while people in India may be poor, thanks to a more-or-less democratic polity and more-or-less open communications, their frame of reference is no longer their village. Their trends are increasingly set in Mumbai, New York, Paris, and London. The forward-thinking amongst them know that computers are the key to the future. They also know Bill Gates is the richest man in the world thanks to something called "Windows" knowing which can get you a green card and your own chance of becoming rich. So if Linux comes along, presented as a cheap alternative which is "just as good", the fake Gucci handbag of IT if you will, it is not going to impress. Thinkpads and Dells appeal to the upwardly-mobile persons vanity, a third-world hand-cranked laptop does not. (This incidently is what is behind the "Nalanda university" meme too. Monasteries are yesterday. Universities are the in thing so we have to have some in our past and not just any but by golly, the first university in the world.) When they venture from pure technology into the realm of culture, Open Source advocates need to be a lot more sophisticated, not to mention accurate, in their arguments lest they fall on deaf ears. Platitudes and sentimentality about "spiritual" versus "material" culture aren't enough. There must be concrete demonstrations of the benefits of why the Open Source approach to knowledge is better. They must be more sensitive in their presentation to avoid needlessly antagonizing people who might otherwise be natural allies. I believe the Open Source ideal is good for India and the whole world, not just in software but for society at large and I wish Venkatesh Hariharan and all the others on the frontlines of the fight for openness the best of luck. But good intentions cannot excuse sloppy thinking.

15 September 2006

Andre Luis Lopes: Entrando em modo usu rio

Devido a um projeto no trabalho, bem poss vel que eu tenha que passar as pr ximas semanas (ou meses, quem sabe) me dedicando a produzir muita documenta o. Eu escrevo muito diariamente, mas desde sempre s uso vim. Por m, devido a essa documenta o ter que ser produzida em um formato que possa ser compartilhado com outras pessoas normais (n o t cnicas), me vi obrigado a come ar a explorar as possibilidades do Writer, j que o m nimo que eu poderia fazer era dar for a ao padr o ODF. N o estou acostumado com esse tipo de software e n o consigo gostar de processadores de texto complexos como esses, mas pelo que vi at o momento, ele parece at bem completo. O mais estranho perceber que, depois de um tempo lidando com o bicho, voc se d conta de que est fazendo downloads de verificadores ortogr ficos e de dicion rios de termos de inform tica e, o pior de tudo, est realmente usando isso tudo. Uau ! Tenho medo do que pode estar por vir. Acho que vou come ar a virar usu rio comum. Socorro :-)

28 February 2006

Aigars Mahinovs: Mother's birthday photos

This post gives links to photos from my mothers 60th birthday. Please contact before using these photos anywhere. T nu radinieki, draugi un m tes darba kol i - visas izn ku s manis uz emt s fotogr fijas no manas m tes (Rasmas Mahinovas) 60t s dzim anas dienas svine anas var dab t eit: Abos arh vos bildes ir pil gi vien das, at ir s tikai kvalit te, jeb izm rs. Kop tur ir 267 fotogr fijas (katr arh v ). Ja ir vajadz ba dab t bildes v l liel k izm r , tad l dzu sazinieties ar mani pa tie o.