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much a part of a Zenith Handcrafted TV, write now for travel and his hobby of gourmet cooking, Mr. Chase now has Whether a country has a bet¬. Rep. of Germany) Celtic culture flourished in Europe and attained the zenith of its artistic achievements during the " La Tène " period (5th century B.C. to. Cyprus Institute, Nicosia, Cyprus; oPotsdam Institute for Climate by fourfold and leave-one-out cross-validation and performs bet-. MOCNY BITCOINS

And they have proudly acclaimed their mature artists as they emerged from mature artistic institutions and societies. All these events and circumstances are not applicable to the United States. Its history began with the cultures of many countries severed from the traditional roots. The nation was scattered in the wilderness for its first hundred years. Cities of sophistication in the eighteenth century became ordinary towns as the centre of national life moved west.

Louis; St. Louis lost its place to Chicago as the railroad replaced the riverboat. No repertory theatre to date has managed to hold together for 25 years, only two orchestras can boast of years of existence. Indigenous American culture did not clearly become definable until the twentieth century when American composers, playwrights and authors began to find the unique American beat In their work. The United States boasts 1, community orchestras, 30, amateur theatre groups and between 10 and 15 million amateur painters as well as countless ceramists, weavers, lapidists, etc.

There is virtually no town in the U. It is estimated that about 10 per cent 20 million of the population reads intensely while a larger proportion reads books only occasionally. University publishing houses now make up an important segment of the American book world. In addition to commercial television the U. Recent legislation provides federal funds for a quasi-public organization to weld these educational T.

The Institute trains young people for the profession and works with colleges on film-study courses and the promotion of the film arts. Funds are provided for unusual feature films by young directors. Resident professional theatre groups are spreading across the U. By , fifty cities had resident companies performing high calibre Broadway and standard classics.

Some of these companies also try out new or controversial plays. A new emerging theatre force is the "theatre-in-the-street" movement. The movement is concerned with social aspects of theatre and the cultural development of lower income groups. Standard modern works and classics, original dramas and improvisational works are performed from mobile truck theatres, on street corners, in churches, schools and open fields. Budgets are precarious and support comes largely from public and private grants.

There are now 28 major symphony orchestras in the U. Some cultural centres have been built in the U. Such centres are usually financed by contributions from local private and public resources with occasional federal or state participation. Some more unusual methods have been adopted: the state of New Jersey financed the Garden Arts Center from expressway tolls; Huntsville, Alabama is paying for its cultural centre by a municipal liquor tax; in Tacoma, Washington, a city jail was given over for an arts centre.

About 85 per cent of all contributions to the arts in the U. There are art museums in the U. Seventy-one cities have buildings for the arts under way; 36 museums, 34 theatres, 23 arts centres and 7 concert halls have been built for 70 American cities in recent years. The driving force that was to give jazz its impact came from the Black street musicians of the big cities.

Below, listening through earphones, a fan enjoys a modern stereophonic jazz recording. Instead, as stated at Unesco's Round Table Meeting on Cultural Policies, in Monaco, "Cultural needs are evolving more quickly; new needs are appearing, and public taste changes. The events sketched lightly here are generally the cultural heritage for which contemporary cultural leaders of the United States must account as policies and programmes progress.

The historical maturity has caught up with the experiences of the world situation. The economic strength of the nation is capable of sustaining any artistic effort, and its international commitments demand an ever deeper involvement with other countries in all enterprises, including intellectual and artistic. In addition, far in advance of other nations, the United States has encountered the extreme effects of the Industrial Revolution, the imminent realization that man Is or may be mechanically obsolete.

It is already glaringly evident that America cannot control some of the situations into which its technology has placed it. This is a time in American history that cries for the humanistic influence in life. Astronauts Neil Armstrong and Edwin Aldrin made the first moon landing in July , during the Apollo 11 space mission. For, man being carried into outer space by an eagle, or man ascending to the astral regions in the form of an eagle, was a widespread human fancy in the pre-scientific age.

Aristophanes notwithstanding, the eagle fancy persisted, giving rise to a succession of myths and to works of art illustrating them. But the spacecraft "Eagle" has transformed myth into reality and made the ancient dream come true, thus linking two principal epochs in the history of man the Age of Faith and the Age of Science. Or was it to destroy Him? To the people, who lived, worked and had their being in and through symbols, the eagle was the sky-bird par excellence.

Dwelling at inaccessible heights and soaring higher, perhaps, than any other bird, the eagle was flying, so it seemed to their lively imagination, towards the sun and merging itself with the sky. A sky-eagle holds Anahit, ancient Persian goddess of fertility who also personifies the planet Venus.

Left, designs carved on a gold bowl found at Hasanlu, in Iranian Azerbaijan, represent episodes from the lives of the gods and battlefield scenes. At centre, an eagle carries off a man on its' back. Illustrations by courtesy of the author Right, a two-headed eagle carrying a prince into space decorates this Iranian silk cloth 11thth centuries A. The double-headed eagle has a long and ancient history in the heraldry of many countries of Asia, Africa and Europe. A spread eagle is depicted as holding by the hips a nude woman with pomegranate breasts.

In her right hand she holds aloft a plate of fruit, apparently pomegranates. Scholars have identified this figure with the old Iranian fertility goddess, Anahit. The motif may thus be taken to represent the sky in the form of an eagle "presenting its loveliest planet. Moving, as it seemed to the ancients, between earth and heaven, the most majestic of birds was conceived by them as carrying kings and heroes from earth to heaven, or as being sent down to earth by the gods to take up their favourites thither.

The oldest, perhaps, of these myths is the ' much-travelled tale of the Mesopotamian hero, Etana who was the first man to go "where eagles dare. Etana's flight into outer space, clinging to the pinions of an eagle, is the theme of the Legend of Etana, a fascinating poem in cuneiform, which has survived in a later copy, fragments of which were recovered on some clay tablets from the library of the Assyrian monarch, Assurbanipal.

They were first published by George Smith in his remarkable book, The Chaldean Genesis, and added to later by other scholars. The occasion for Etana's flight into space was his quest for "the plant of childbirth," which would cure his wife of her barrenness. Etana had been looking high and low for this miraculous herb, but in vain, so he appealed to Shamash, the Sun-god, to help him find It.

The god directed him to a certain eagle, which Etana found lying in a pit badly bruised in a fight with a serpent, its traditional cosmic antagonist. Etana tended the wounded bird with all the care he could bestow on it. Thanks to his ministrations, the bird's wounds were healed and it regained its strength.

Out of gratitude to the king, the eagle undertook to carry him to the courts of Ishtar Venus , the goddess of childbirth, and thus addressed him: My friend, lift up thy countenance, Come and let me carry thee to the heaven of Anu. On my breast place thy breast, On my pinions place thy palms. At the eagle's bidding, Etana, old though he was, taking courage into his hands, "set his breast against the breast of the eagle, and laid his hands on the feathers of its wings.

It was now six hours that they had been going up without a stop, and Etana, either because his courage failed him or because he felt giddy, ordered the eagle to halt and take him back to earth. Unfortunately, the text is badly defaced here, and the poem ends with the sad account of the "spacecraft's" crash landing. On numerous cylinder seals dating back to the Dynasty of Akkad, third millennium B. The bird on these seals is probably an eagle, taking off with a bearded man, possibly Etana, on its back.

Immediately below the eagle is a dog, or, more commonly, two dogs seated or standing face-to-face on either side of a bag or vessel, evidently belonging to the patriarch. They are frequently depicted looking up in surprise at their master. Another interesting feature of these representations is the flock of sheep.

These details that the man on is a shepherd, prising, for in bears the name shepherds, too, expressing their an arm in the leave us in no doubt the back of the eagle This Is hardly sur- the King-lists Etana of Shepherd. Other are often shown amazement by lifting attitude of wonder. This ancient Mesopotamian tale and its illustrations in Sumerian art tra velled widely, for Mesopotamia lay at the cross-roads of the ancient cultural world.

The motif first migrated to Iran. On an Iranian shell cylinder, contemporaneous with the Akkadian seals, a mythological scene is depicted. Above a seated female figure, with snakes emanating from her shoulders, appears an eagle over one of whose wings a human head is seen.

This design has been taken by some scholars to be a rendering of the myth of Etana in an abbreviated form. There Is yet another, and better, Illustration of the legend in Iranian art. It is carved on a magnificent gold bowl dating back to the second millennium B. This rare object was discovered by Robert Dyson in at Hasanlu, in Iranian Azerbaijan in the course of an archaeological expedition led by John Dyson.

Among the many wonderful exploits attributed to Alexander the Great is the one of his making himself small and flying through the air perched on the back of an eagle till he reached the "heights of the heavens," which he explored. From that altitude Alexander was able to acquire a knowledge of the dimensions of the earth, and of the seas and mountains that he would have to cross in his march of worid conquest.

The Koran relates that a Babylonian king held a disputation with the Hebrew patriarch Abraham concerning "Abraham's Lord". Commentators on the Koranic text have identified the monarch with Nimrod, who afterwards caused Abraham to be cast into a fire, from which, however, he was miraculously delivered. Thereupon, Nimrod built a tower so as to ascend to heaven to see "Abraham's Lord" and make war on him, but the tower was mysteriously overthrown.

But Nimrod did not give up his attempt and had himself carried up in a chest drawn by four monstrous, eagle-like birds, then after wandering for some time in space, he fell down on a mountain with such great force that he made it shake. A similar story is told in the great Iranian epic, the Shah-nama, about King Kay Kaus who was lifted up into space in a car to which were harnessed four eagles, one at each corner, which flew upwards in their efforts to reach the lumps of flesh attached to the upper parts of the car.

There are several examples of the illustration of this legend which may be referred to a Sassanian original, the best known of which is the marble slab inserted in the northern wall of San Marco in Venice. Detail from a Sumerian seal from the third millenium B. During his Second Voyage, Sinbad the Sailor tied himself with his turban to the legs of the fabulous Rukh or Roc, an eagle-like bird, which flew up into the air carrying Sinbad with it. It soared so high into space that poor Sinbad lost sight of the earth and it seemed to him as if he had reached the very limit of the sky.

The bird, however, descended, till it alighted on the top of a hill. Great adventurer that he was, Sinbad had yet another opportunity to fly into space. In the course of his Seventh Voyage, he found that in a certain town at the beginning of each month the townsmen were transformed into birds and flew.

Sinbad induced one of them to carry him on his back, but the man, or rather the bird, flew so high that Sinbad could hear "the angels glorifying God in the heavenly dome. We get a detailed account of the ceremonies connected with the deification of the Roman Emperor from Herodian's description of the obsequies of Severus, which Herodian apparently witnessed.

The most significant of the funerary rites was "the liberation, at the moment of kindling the funeral pyre, of an eagle which was supposed to bear the Emperor's soul to heaven. The eagle is an indispensable part of these representations. Among the better known examples are the apotheosis of Titus sculpted on the Arch of Titus and that of Augustus on a grand cameo in the Louvre. T here is a story in the Mahabharata which is reminiscent of the apotheosis of the Roman Emperor.

After a brave warrior named Bhu- rishtrava died on the field of battle his soul was carried to heaven, on the order of Krishna, by Garuda, the giant eagle of Hindu mythology and the mount of Vishnu, as of Krishna, his incarnation. Similarly, the soul of the Celtic hero Lugh-Llew Llaw in the Mabinogion, flew up to heaven as an eagle when Lugh-Llew was killed by the tanist his heir , at midsummer.

The archetypal myth of the eagle carrying kings and heroes up to heaven has its reverse version in Iranian mythology. Rustam, a sky hero, was brought by the Simurgh, a fabulous bird of the eagle species, in the opposite direction from heaven to earth to be one of the first monarchs of Iran. In Greek mythology also there is the story of the Sky-god Zeus coming down from heaven in the form of an eagle and abducting Thaleia, a nymph of Mount Aitne in Sicily.

This legend is illustrated on a red-figured vase- painting from Nola, Italy, which shows Zeus as a mighty eagle in a blaze of celestial splendour carrying Thaleia from earth to heaven. Because of his dazzling beauty, this youth was carried off from earth to heaven to replace Hebe as cup-bearer to Zeus. There, are several versions of this myth, variously describing the manner in which Ganymede was kidnapped. But the most popular version has it that he was carried off by the eagle of Zeus.

Illustrations by courtesy of the authorsculptor of the fourth century B. Although the original, praised by Pliny, has been lost, several copies of this work have survived the ravages of time. The best of them is the marble copy in the Museo Pio Clementino at the Vatican. The presence of the dog in the Leo- chares sculpture reminds us of the Etana scenes on the Sumerian cylinder seals.

So does Virgil's description in the Aeneid, Book V, of the design embroidered on the robe awarded to Cloanthus, the winning captain in the boat race. In Dryden's translation the passage reads: There Ganymede Is wrought with living art, Chasing through Ida's groves the trembling hart, Breathless he seems, yet eager to pursue, When from aloft descends, in open view, The bird of Jove, and sousing on his prey, With crooked talons bears the boy away.

In vain, with lifted hands and gazing eyes, His guards behold him soaring through the skies, And dogs pursue his flight with imitated cries. There are several adaptations of the Ganymede group by Leochares in the Graeco-Buddhist art of Gandhara.

In these specimens, Garuda is shown seizing a Nagini after the manner of the eagle in the Vatican copy of the Leochares masterpiece. I N the Iranian art of the early Islamic Period, representations of a youth being carried up by an eagle seem to have been influenced, by the Ganymede sculpture of Leochares. But they are also in line with the primitive Iranian tradition of the sky-eagle being synthetized with the sky-deity. Two examples deserve particular notice.

A spread eagle is depicted on the inside of the bowl, carrying off a hero who is extended over the body of the bird and is clinging to it. The other example is even more remarkable. Here the eagle is double-headed and carries off a prince, who clasps with both his hands a circlet passing round the neck of the bird.

There is, for instance, the story related in the Mahabharata of a king called Vasu Uparichara, who was deeply devoted to Narayana Vishnu. When his time was up, "renouncing his body", Uparichara ascended to heaven. After having had a taste of heavenly bliss, however, the poor man tumbled down from paradise and "went down a hole in the earth. In an unparalleled diving operation, Garuda swooped down into the pit in which Vasu was lying and, lifting him up, it soared into the sky and there released him from its beak.

In this way, thanks to the eagle of Vishnu, Vasu Uparichara re-entered heaven and regained his divine form. By a strange coincidence, there is also an intimate connexion between the eagle and the moon in Indian mythology. According to the Rigveda, it was Suparna, "the fair-wing'd one", which is but another name for Garuda, that brought Soma to man.

But it also means the moon, which was supposed to hold the life-giving, wisdom-imparting nectar. Sad to relate, the moon which the "Eagle", unlike the bird of legend, has brought within human reach is a dry and dusty planet without so much as a drop of water, let alone nectar, in its so-called "seas".

And to think that there was a time when man imagined the moon to be a bowl of liquid, so that Shakespeare could fancy "young Cupid's fiery shaft" being "quench'd in the chaste beams of the wat'ry moon I" Verily, the "Eagle", while it has enabled man to realize one dream, has shattered another.

Aptly did Thomas Campbell versify: "Tis distance lends enchantment to the view, And robes the mountain in its azure hue. This Gandhara bas-relief probably dates from the 4th century A. The first crisis is of course the crisis of numbers. Even this swollen number will at least double in the next decade.

If there were no other problems, this astonishing growth would, by itself, result in almost intolerable strains on most institutions of higher education in most countries. The need for trained or even semi-trained manpower is unending. And no country and no people can hope to provide the leadership necessary for a modern society if only a very small fraction acquire the equivalent of a college or university degree. It is of course unwise to be too specific about what the threshold figures for advanced education should be for any particular country.

But for this writer 30 per cent of the relevant age group going through secondary school and 5 per cent of the relevant age group going through the university are the threshold figures for a modern society. It means simply that until these figures are reached a society has today little chance of entering on the current world stage.

Furthermore, larger percentages than these will be necessary for those countries who would lead. It is a sombre note that progress toward even those limited objectives has not been uniformly steady. This year there are almost million adult illiterates in the world a heavy anchor that the developing countries must drag with them as they struggle towards modernization.

Heretofore, in many places, secondary education was the selective and narrow route through which entrance to college and university was determined. Under these arrangements, it was quite possible for countries to follow a principle of permitting all secondary school graduates to enter the university.

Over , students are enrolled in the Universities of Paris and Mexico apiece. The central fact about numbers is that we have opened wide the gates to secondary education but have planned higher education on the traditional bases of professional standards and high selectivity. It is this mismatch of numbers and of social doctrine that is at the core of the crisis of numbers. We are trying to pour the ocean into our wine glasses and we are getting wet. The second crisis of the universities is that of finance, which stems directly but not exclusively from the crisis of numbers.

The result has been shortages in every part of the system, including both manpower and money. The budgets of the universities have gone up not only to accomodate a doubled enrolment within a decade but also to deal with the improvidence that comes from continuing old patterns which are unnecessarily expensive. As a result of these twin crises of numbers and costs, there is hardly a university in the world that is not in financial difficulty that runs all the way from serious to catastrophic.

The first is an enormous increase in the use of public funds. Tuition rates have steadily increased. Public money has become an increasingly important element in every budget. For many countries, if not most, higher education has been supported almost exclusively by public funds as a matter of tradition. For those countries where a large part of higher education has been privately financed, as in the case of the United States, Japan and India, an increased dependence on public funds creates a brand of academic trauma.

To surrender independence because of financial need is rarely a graceful exercise. The third crisis is that of relevance. Several points are important here. The first is that traditional education offers little nourishment for the most crucial needs of new countries, or for the needs of some older countries now in the process of modernization. In the U. The problem of relevant curricula comes under two headings. A second problem is the applicability of the education received. Obviously the newer the country the more pressing are the demands for applicable knowledge, while for the mature countries a more balanced diet between basic and applied work is desirable.

But the problem of applied versus basic, or relevant versus traditional studies in the newer countries is not an easy one to resolve. Applied studies do not flourish very long unless they are attached, in fairly close proximity, to more abstract matters. Most scholars realize that to do this they must have connexions with scholars in more mature countries. The pressure for attention to applied work remains and will probably have to dominate the academic scene in developing countries, but not at the complete expense of attention to traditional matters.

One other point needs to be made about the matter of relevance. As the numbers of students have Increased, larger and wider cross sections of our societies have been admitted to the universities and many of today's students are first-generation entrants without any family tradition to prepare them for the rigour of their studies.

In addition, many are from minority groups or heretofore deprived groups of their societies, and the immediate utility of their university experience has to be demonstrated not only to them but to the families who can ill spare them. The result has been an insistence on the part of these new classes of students at the university that there be a direct and visible demonstration that what they were being taught had a direct connexion with the agonies of the environments from which they came.

In the United States this has been most vividly witnessed by the demands of many Black students for courses that would help them improve the city ghettos from which many had come. In less harsh tones, perhaps, this case is being stated with greater and greater emphasis by students coming from the industrial cities of England as well as the southern parts of Italy. Even a casual observer will see the connexion between numbers, costs and relevance.

To provide education that is relevant to a variety of demands is a costly business, while higher costs require demonstrably higher relevance. This brings up one of the ironic features of the current scene, namely, that these crises are in large part the result of the university's successful adaptation to the needs of its various publics. As the university succeeds, its problems increase rather than decrease. Not every country has felt this shift in priorities in either the same manner or the same degree.

But that some glacial change began to take place during this past decade is hard to deny. One feature of this shift was the adoption of the new priorities by theyoung, while the adult world, with vivid recollection of the Depression and the two world wars, was not about to abandon its deep concern for a rising GNP and world peace by military means if necessary. As societies modernize, the individual becomes free of both restraints and duties imposed by tribe and family.

Modern society requires mobility and encourages it. Thus the young are left to create their own culture and their own societies. This disjunction of the generations would have produced a whole variety of complicated social problems even if the pressing concerns for justice and peace had not been adopted by this new generation.

They are explosive because the generations coming to the university saw their dissatisfactions, caused by numbers, costs and relevance, through the red glare of anger at the society of which the university was an Increasingly important part.

This fourth crisis of the university stems from a schizophrenia not yet resolved namely, whether the university is more valuable as a neutral arena for inquiry and debate, or more valuable as a lever for social reform. It is not surprising, therefore, that the countries that have had the most difficulty with their universities have been those with the deepest divisions in their social philosophies and social programmes.

Numbers, costs, and relevance are terribly important issues, but the central question is, to reiterate, the role and mission of the university: Is it a neutral and protected arena for free thought, or an instrument for social betterment? The division of opinion on this question has produced a crisis that has inflamed the others.

Behind even the crisis of university identity and mission there is another and deeper crisis that imperils the very idea of the university itself. This fifth crisis is the new scepticism that denies the possibility of objective, rational thought. Student "cram-in" in this lecture hall at the Sorbonne, in Paris, illustrates one of the big problems of the modern university the crisis of numbers.

Enrolment in higher education has doubled on the average in the last ten years and is likely to double again by Throughout the world the largest percentage increase in educational growth is at the level of higher education. Is it surprising therefore that the problem of university governance is both universal and pressing?

It is one of the miracles of the century that the university has survived at all. A professor who comes on stage briefly as a distinguished president, rector, or vice-chancellor will not even understand the problems in a short tour of duty, let alone be able to handle them. Recent convulsions on the campuses of the world have not made university management an attractive next step for the distinguished professor. Staffing, however, 'may turn out to be the least of the difficulties in university governance.

It would be a great error to assume that the current redistribution of power rises merely out of the maturing of the entering student body. We have been inclined to think of the crisis of the university as being the crisis of governance. No new organization chart will be adequate to embrace the considerations with which universities must now deal.

Statesmanship of the highest order, both in and out of the universities, will be necessary if they are to fulfil their historic mission in our new world. The Chad Basin project, which got under way in , is an outstanding example of practical, scientific co-operation. Decade activities have exposed the glaring Inadequacy of Information about water in many parts of the world and the depressingly retarded state of some aspects of hydrology, the only science that can translate raw data into water information that can guide action to conserve and use water.

Developing countries are anxious to see construction machinery in action on water-development projects. International organizations that provide project funds also want to see dirt fly. Consequently, some projects have been over-designed, under- designed or wrongly designed.

Over-design entails excessive costs for construction. Under-design results in failure to achieve maximum use of resources. Wrong design can cause either or both results, and it may lead to projects failing. These are for foreign nationals. The International Hydrological Decade has created a new awareness among the nations of the world that water problems are large and growing.

Located a short distance from the four existing H. Georges Pompidou on March 17 this year. Here we show three works by internationally known artists which decorate the building. Left, walking figure by Alberto Giacometti, a work in the highly individual style of the famous Swiss sculptor, stands in the main patio. Below, designed by Soto of Venezuela, two "op art" ensembies, incorporating coloured rods and a revolving element, stand in the entrance hall.

Another modern work, a large mural by Ellsworth Kelly, of the United States, decorates the main lounge. Designed by the French architect Bernard Zehrfuss, Unesco's new eight-storey building also has two levels of offices set below ground level and opening on to four garden patios. This year it will be exactly nine centuries since Greater Armenia lost its independence However, those inhabitants who did not wish to submit to the Turanian hordes, founded in Cilicia the kingdom of Lesser Armenia, the last Christian state of the Orient, and ally of the Crusaders.

An Indo-European people of Traco- Phrygian origin, the Armenians are the heirs to a very old civilization. Armenia was the first Christian state in the world. Despite ravages of all kinds the country abounds in fortresses, churches and monasteries. This would make a fascinating subject for treatment in the "Unesco Courier". However, since nomads generally like being nomadic, this argument is unconvincing.

The authors' statement that "demands of the lamas were heavy burdens" is nonsense in the context of the religious philosophy of the people. Every family had at least one member who was a monk and thus had a vested interest in the monasteries. An assumed schism between Vajrayana Buddhism and the people is a typically non-Asian point of view and is taken only by those who have no understanding whatever of this religion itself. The authors say that due to the sparse population there must be an increase in farm mechanization.

Is it possible that, if production is not suited to the existing population density, something is wrong with the production method? Edwards Victoria, B. I feel that his efforts to promote social justice should have been mentioned, even though the results were not apparent until later. In he played a leading part in drawing up a law governing the employment of children in France. Daniel Le Grand followed up Owen's ideas and in called on statesmen attending the Congress of Aix-la-Chapelle to introduce in every country "measures to protect workmen against the ignorance and exploitation of which they are victims.

Another pioneer of social reform was Chancellor Bismarck in Germany. These writings insist on everyone having an adequate education, freed from rote learning, in order that man can learn truth for himself. They also espouse many of the concepts on which the U. Perhaps your excellent journal could inform us further on these concepts. Fowler North Bay Ont. My second reason is that I think the magazine is itself worthy of support.

It is pleasant to hold and read, with its excellent paper, print and quality of illustration. These issues alone would justify my subscription, and I trust you will continue these. You should attack evils such as deliberate and careless oil pollution from tankers at sea and refineries and carriers on shore, for these are not local troubles; supersonic airplanes, for the nuisance of the sonic boom troubles the many for the selfish advantage of the few what DO they do with the time they save?

I like stories covering examples of international co-operation: the Mekong Delta scheme, the India-Pakistan water control schemes, the Aswan Dam and removal of the Abu Simbel temples. Many of these, as well as other subjects mentioned above, I know you have covered.

I am not attempting to write your journal for you; merely expressing my views on the type of article I like and will read. Presents views and findings of scientists at the first world conference on Man and the Biosphere, held at Unesco, Paris, in September Poses one of the most crucial questions of our time: 'Can we keep our planet habitable? See list below ; names of distributors in countries not listed will be supplied on request. Publications : Educational Supplies Pty.

Box 33, Brookvale, Melbourne Victoria , All publications: Editions "Labor", , rue Royale, Brussels, 3. Presses Universitaires de Bruxelles. CCP Queen's Printer. Ottawa, Ont. Colombo, 2. Rs World Book Co. Archbishop Makarios 3rd Avenue, P. Box , Nicosia. Ejnar Munksgaard, Ltd. National Commission for Unesco, P. Box Addis Ababa. Akateeminen Kirjakauppa.

All publications: R. Oldenbourg Verlag, Rosenheimerstrasse 1 45,8 Munich, Methodist Book Depot Ltd. See United Kingaom. Librairie H. Swindon Book Co.. Hafnarstraeti 9, Reykjavik. Orient Longmans Ltd. Indira P. Sam Ratulangie 37, Djakarta. I RAQ. University of Baghdad, P.

Box 75, Baghdad. Tel-Aviv IL. Sang- ster's Book Stores Ltd. Box , Water Lane, Kingston. Maruzen Co. Box , Tokyo International 1 Joseph I. Bookshop, P. Box , Nairobi. Korean National Commission for Unesco, P. Box Central 64, Seoul.

The Kuwait Bookshop Co. Cole and Yancy Bookshops Ltd. Box , Tripoli. Sapienza's Library, 26 Kingsway, Valletta. Nalanda Company Ltd.. Bntisn Library, 30, Bid. Ned Ant. NA fl 5 Auckland ; Oxford Terrace, P. Box 1 Chnstchurch ; Alma Street. Box Hamilton ; Princes Street. All publications : A. Bokhjornet, Akersgt Oslo 1. For Unesco Courier only: A. And it is to be with the deposit amount. Deposit at Odds of at Least 3. And the bets need to settle before you receive the bonus money.

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