By Héloïse Martel
Métro, boulot, dodo... fourneaux !
Vous en avez assez du jambon-salade, des plats cuisinés trop chers et trop caloriques, des livraisons de pizza, vous voulez préparer des repas rapides mais savoureux, du "fait maison" show ? Avec ce livre, le pari est relevé !
Découvrez four hundred recettes gourmandes et rapides à préparer ! Cappuccino de châtaignes au bacon, brioches farcies au roquefort, croustillant de crevettes à los angeles coriandre, oeufs cocotte au safran, lotte à l. a. pancetta et aux câpres, émincé de boeuf au basilic, filets de canard aux olives, pois chiches à los angeles menthe et à l. a. coriandre, cerises caramélisées... Vous êtes prêts ? most sensible chrono !
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Additional info for 400 recettes express en moins de 10 min chrono
65 The orientation that vaidyas work to impress upon their audience, that of devotion to tradition, is this sort of orientation, a commitment to conserve knowledge in order to sustain the link to past community. Although biomedical doctors admit that their current state of medical knowledge is imperfect, they argue that the value of their method lies in its constant innovation. From their point of view, any claim to possess an infallible lexicon of medical knowledge is absurd. However, innovation along the lines of biomedical development requires an expensive technological infrastructure on a scale that Indian medical systems cannot support.
Ayurveda, he argued, is only of “antiquarian interest” to the colonial government. “It is interesting as an old survival, just as the dodo was an interesting survival in the island of Mauritius when that bird was still alive. As an archaic system it is of interest. . ”56 Like many colonial and biomedical authorities, Cardew considered Indian medicine to be of literary and historical, but not scientific, interest. Understanding medical difference through an evolutionary hierarchy of knowledge, he assumed a natural progression of history, a prognostic view according to which the eclipse of indigenous medicine by allopathy was inevitable.
Medicines cannot be extracted from local traditions and integrated into a foreign system of knowledge without radically changing the nature of the medical applications. In broader terms, they claim the holistic nature of their tradition—Western medicine cannot benefit from indigenous medicines without first understanding indigenous theory. Though they might not put it in these terms, these vaidyas assert the relativity of knowledge within cultures, with the boundaries of tradition delineating spheres of effective medical understanding.