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Arawak was the language of the first settlers on the island of Jamaica, the Tainos. The Tainos arrived in Jamaica somewhere near 600 AD. It is assumed that the Tainos were the natives of the northern coast of South America.
The Arawakan speaking Tainos were peace-loving people. They settled down in Jamaica and continued to live there for almost 900 years. The existence of the Tainos was threatened when the Spanish invaded Jamaica in 1494. Spanish Conquest was devastating to the First Nation on the Island which let to extinction.
The Tainos became an extinct race within 50 years of the arrival of the Spanish. People were killed, some died of hunger, some were unable to survive the diseases brought in by the Spanish. Many committed suicide to escape being enslaved by the Spanish.
With the extinction of the Taino from Jamaica, their language Arawak was almost led to complete annihilation. The ups and downs in the history of Jamaica was enough to erase the Arawak language. The language belongs to the Arawakan Group of languages. Though some parts of the Caribbean still has other dialects belonging to the group, the Arawak as spoken by the Taino is absent.
Arawak has however contributed certain words to the English language. The list of Arawak words adopted into English include words like 'hammock', 'hurricane', 'tobacco', 'barbeque', 'cassava', 'guava' and 'canoe'.
Interestingly the word Jamaica has been derived from the Arawak word 'xaymaca' which means the 'land of wood and water' or the 'land of forest and water'. Arawak as a language of the Tainos may not be in vogue but it has definitely contributed to the enrichment of the English language.
Today no trace of Taino people can be found on the Island except for their artifacts and ruined settlements unearthed by archaeologist.
Reconsider Columbus Day (VIDEO)
www.youtube.com/watch?v=il5hwpdJMcg
Today all over the world tribal peoples continue to be threatened by outsiders. Over one hundred tribes around the world choose to reject contact with outsiders. They are the most vulnerable peoples on the planet. Many of them are living on the run, fleeing invasions of their land by colonists, loggers, oil crews and cattle ranchers. They have often seen their friends and families die at the hands of outsiders, in unreported massacres or epidemics.
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Abruzzo (UK: /æˈbrʊtsoʊ/,[5] US: /ɑːˈbruːtsoʊ, əˈ-/; Italian: [aˈbruttso]; Abbrùzze [abˈbruttsə], Abbrìzze [abˈbrittsə] or Abbrèzze [abˈbrɛttsə] in Neapolitan Abruzzese; Aquilano: Abbrùzzu) or Abruzzi is a region of Southern Italy with an area of 10,763 square km (4,156 sq mi) and a population of 1.3 million. It is divided into four provinces: L'Aquila, Teramo, Pescara, and Chieti. Its western border lies 80 km (50 mi) east of Rome. Abruzzo borders the region of Marche to the north, Lazio to the west and south-west, Molise to the south-east, and the Adriatic Sea to the east. Geographically, Abruzzo is divided into a mountainous area in the west, which includes the Gran Sasso d'Italia, and a coastal area in the east with beaches on the Adriatic Sea.
Abruzzo is considered a region of Southern Italy in terms of its culture, language, history and economy, although geographically it may also be considered central.[8] The Italian Statistical Authority (ISTAT) also deems it to be part of Southern Italy, partly because of Abruzzo's historic association with the Kingdom of the Two Sicilies.
Abruzzo is known as "the greenest region in Europe" as almost half of its territory, the largest in Europe,[9] is set aside as national parks and protected nature reserves. There are three national parks, one regional park, and 38 protected nature reserves. These ensure the survival of 75% of Europe's living species, including rare species such as the golden eagle, the Abruzzo (or Abruzzese) chamois, the Apennine wolf and the Marsican brown bear.[10] Abruzzo is also home to Calderone, Europe's southernmost glacier.
The visiting nineteenth-century Italian diplomat and journalist Primo Levi (1853–1917) said that the adjectives "forte e gentile" (strong and kind) best describe the beauty of the region and the character of its people. "Forte e gentile" has since become the motto of the region and its inhabitants.
Provinces and politics
Abruzzo provinces
Provinces
Abruzzo is divided into four administrative provinces:
Province Area (km2) Population Density (inh./km2)
Chieti 2,588 396,190 153.1
L'Aquila 5,034 308,876 61.3
Pescara 1,225 318,701 260.1
Teramo 1,948 308,769 158.5
Politics
History
Human settlements in Abruzzo have existed since at least the Neolithic times. A skeleton from Lama dei Peligni in the province of Chieti dates back to 6,540 BC under radiometric dating.[13] The name Abruzzo appears to be derivative of the Latin word "Aprutium". In Roman times, the region was known as Picenum, Sabina et Samnium, Flaminia et Picenum, and Campania et Samnium.[14] The region was known as Aprutium in the Middle Ages, arising from four possible sources: it is a combination of Praetutium, or rather of the name of the people Praetutii, applied to their chief city, Interamnia, the old Teramo.
Many cities in Abruzzo date back to ancient times. Corfinio was known as Corfinium when it was the chief city of the Paeligni, and later was renamed Pentima by the Romans. Chieti is built on the site of the ancient city of Teate, Atri was known as Adria. Teramo, known variously in ancient times as Interamnia and Teramne, has Roman ruins which attract tourists.
After the fall of the Roman Empire, a string of invasions and rulers dominated the region, including the Lombards, Byzantines, and Hungarians. Between the 9th and 12th centuries, the region was dominated by the popes. Subsequently, the Normans took over, and Abruzzo became part of the Kingdom of Sicily, later the Kingdom of Naples. Spain ruled the kingdom from the sixteenth to the eighteenth centuries. The French Bourbon dynasty took over in 1815, establishing the Kingdom of the Two Sicilies, and ruled until Italian unification (also known as the Risorgimento) in 1860.
Until 1963, Abruzzo was part of the combined Abruzzi e Molise region. The term Abruzzi (plural of Abruzzo) derives from the time when the region was part of the Kingdom of the Two Sicilies. The territory was administered as Abruzzo Citeriore (nearer Abruzzo) and Abruzzo Ulteriore I and II (farther Abruzzo I and II) from Naples, the capital of the kingdom.[14] Abruzzo Citeriore is now Chieti province. Teramo and Pescara provinces now comprise what was Abruzzo Ulteriore I. Abruzzo Ulteriore II is now the province of L'Aquila.
In the twentieth century, war had a great impact on the region. During the Second World War, Abruzzo was on the Gustav Line, part of the German's Winter Line. One of the most brutal battles was the Battle of Ortona. Abruzzo was the location of two prisoner of war camps, Campo 21 in Chieti,[18] and Campo 78 in Sulmona. The Sulmona camp also served as a POW camp in World War 1; much of the facility is still intact and attracts tourists interested in military history.
Geography
Geographically, Abruzzo is located in central Italy and southern Italy, stretching from the heart of the Apennines to the Adriatic Sea, and includes mainly mountainous and wild land. The mountainous land is occupied by a vast plateau, including Gran Sasso, at 2,912 metres (9,554 ft) the highest peak of the Apennines, and Mount Majella at 2,793 metres (9,163 ft). The Adriatic coastline is characterized by long sandy beaches to the North and pebbly beaches to the South. Abruzzo is well known for its landscapes and natural environment, parks and nature reserves, characteristic hillside areas rich in vineyards and olive groves, and one of the highest densities of Blue Flag beaches.
Climate
The Abruzzo region has two types of climate that are strongly influenced by the Apennine Mountains, dividing the climate of the coastal and sub-Apennine hills from the interior's high mountain ranges. Coastal areas have a Mediterranean climate with hot dry summers and mild winters and rainy hills with a sublittoral climate where temperatures decrease progressively with increasing altitude and precipitation with altitude. Precipitation is also strongly affected by the presence of the Apennines mountain ridges of the region; it increases with the proportion being more abundant in the field and on the slopes exposed to the west, instead of decreasing towards the east and east-facing slopes. Often the Adriatic coast are sidelined rainfall from the west to the barrier effect of the Apennines undergoing the action of gentle winds descending from it (or Libeccio).[21] The minimum annual rainfall, however, is found in some inland valleys, sheltered from much disturbance to the blocking action of mountain ridges, such as the Peligna Valley, or the valley of the river Tirino, which in some places (Ofena, Capestrano) showed barely 500 millimetres (19.7 inches), and not along the coast where it never falls below 600 millimetres (23.6 inches); for if Teramo is relatively little watered by rain (Teramo less than 800 millimetres (31.5 inches)), the metre is exceeded in Chieti, reaching maximum levels in the Adriatic, while between Ortona and Vasto in Costa dei Trabocchi decrease again.[21] The highest rainfall occurs in upland areas on the border with Lazio; they are especially vulnerable to Atlantic disturbances. Around 1,500 to 2,000 millimetres (59 to 79 inches) of precipitation is typical (Pescara in 2010 showed a value close to 2,800 millimetres (110.2 inches)).
Flora and fauna
As with many Mediterranean regions, Abruzzo's vegetation is characterized by different Mediterranean ecosystems. The coast and the surrounding areas are characterized by the presence of typical plants of Mediterranean shrubland, such as myrtle, heather and mastic, while in the hilly areas other species grow, including olive, pine, willow, oak, poplar, alder, arbutus, broom, acacia, capers, rosemary, hawthorn, licorice and almond trees, interspersed with oak trees. At elevations between 600 and 1,000 metres (2,000 and 3,300 ft) there is sub-montane vegetation, mainly characterized by mixed forests of oak and turkey oak, maple and hornbeam; shrubs include dog rose and red juniper. Elevations between 1,000 and 1,900 metres (3,300 and 6,200 ft) are dominated by beech trees. In the Apennine Mountains at elevations above 2,000 metres (6,600 ft) species include alpine orchid, mountain juniper, silver fir, black cranberry and the Abruzzo edelweiss.
The fauna of Abruzzo is highly varied, including the region's symbol, the Abruzzo chamois (Rupicapra pyrenaica ornata), which has recovered from near-extinction. Animals typical of this region include: marsican brown bear, along with Italian wolf, deer, lynx, roe deer, snow vole, fox, porcupine, wild cat, wild boar, badger, otter, and viper.
The natural parks of the region include the Abruzzo National Park, the Gran Sasso and Monti della Laga National Park,[24] the Maiella National Park and the Sirente-Velino Regional Park, as well as many other natural reserves and protected areas.
Economy
Until a few decades ago, Abruzzo was a region of poverty in Southern Italy; over the past decades, however, it has developed to such an extent that it has escaped from the spiral of underdevelopment to become the 'first' region of the 'Italian Mezzogiorno'. This confirms its pivotal role in the national economic system. Since the 1950s, Abruzzo has had steady economic growth. In 1951, Abruzzo per capita income or GDP was 53% of that of Northern Italy, the nation's richest region. By 1971, Abruzzo was at 65% and, by 1994, per capita income was at 76% of Northern Italy's per capita income, giving Abruzzo the highest per capita GDP of Southern Italy and surpassing the growth of every other region of Italy. The construction of autostrade (motorways) from Rome to Teramo (A24) and Rome to Pescara (A25) opened Abruzzo to easy access. State and private investment in the region increased, and Abruzzo attained higher per capita education levels and greater productivity growth than the rest of the South. As of 2003, Abruzzo's per capita GDP was €19,506 or 84% of the national average of €23,181 and well outpacing that of the South (€15,808). The region's average GDP per capita was approximately 20,100 EUR.
The 2009 L'Aquila earthquake led to a sharp economic slowdown. However, according to statistics at the end of 2010, it seems that the economy of Abruzzo is recovering, despite the negative on regarding employment.[28] In fact, at the end of 2010, Abruzzo's growth was 1.47%, which placed it fourth among the Italian regions with the highest annual growth rates after Lazio, Lombardy and Calabria.[30] In 2011 Abruzzo's economic growth was +2.3%, the highest percentage among the regions of Southern Italy.[31] The region is also the richest region of Southern Italy, with a GDP per capita of €25,700.[21]
Travel poster from the 1920s.
Abruzzo's industrial sector expanded rapidly, especially in mechanical engineering, transportation equipment and telecommunications. The structure of production in the region reflects the transformation of the economy from agriculture to industry and services. Although industry has developed strongly, it retains weak points due to the existence of only a few large businesses alongside a huge fabric of small and medium-sized businesses. Both pure and applied research are carried out in the region, where there are major institutes and factories involved in research in the fields of pharmaceutics, biomedicine, electronics, aerospace and nuclear physics. The industrial infrastructure is spread throughout the region in industrial zones. The most important of these are: Val Pescara, Val Sangro, Val Trigno, Val Vibrata and Conca del Fucino. A further activity worthy of note is seaside and mountain tourism, which is of considerable importance to the economy of the region.[33] Agriculture, involving small holdings, has succeeded in modernising and offering high-quality products. The mostly small, agricultural holdings produce: wine, cereals, sugar beet, potatoes, olives, vegetables, fruit and dairy products. Traditional products are saffron and liquorice. Most famous in the world is Abruzzo's wine Montepulciano d'Abruzzo; in the late 20th and early 21st century, Montepulciano d'Abruzzo earned a reputation as being one of the most widely exported DOC classed wine in Italy.[34]
In the past decade, tourism has increased, in particular by internal and European arrivals. Abruzzo is world-famous for its wildlife parks (Abruzzo National Park, Gran Sasso and Monti della Laga National Park, Maiella National Park) and regional park (Sirente Velino), and 38 protected areas between oasis, regional reserves, and state reserves. The inland mountainous region contains several ski resorts, and coastal tourism is also well-developed, in particular, the Trabocchi Coast. Abruzzo's castles and medieval towns, especially around the town of L'Aquila, have earned it in some quarters the nickname of "Abruzzoshire", by analogy with the "Chiantishire", nickname sometimes used to refer to the Chianti area of Tuscany, but Abruzzo is still off the beaten path for most visitors to Italy.[35]
Chieti
Although the population density of Abruzzo has increased over recent decades, it is still well below the Italian national average: in 2008, 123.4 inhabitants per km2, compared to 198.8. In the provinces, the density varies: as of 2008 Pescara is the most densely populated with 260.1 inhabitants per km2, whereas L'Aquila is the least densely populated with 61.3 inhabitants per km2, although it has the largest area. After decades of emigration from the region, the main feature of the 1980s is immigration from third world countries. The population increase is due to the positive net migration. Since 1991 more deaths than births were registered in Abruzzo (except for 1999, when their numbers were equal).[36] In 2008, the Italian national institute of statistics ISTAT estimated that 59,749 foreign-born immigrants live in Abruzzo, equal to 4.5% of the total regional population.
The most serious demographic imbalance is between the mountainous areas of the interior and the coastal strip. The largest province, L'Aquila, is situated entirely in the interior and has the lowest population density. The movement of the population of Abruzzo from the mountains to the sea has led to the almost complete urbanization of the entire coastal strip especially in the province of Teramo and Chieti. The effects on the interior have been impoverishment and demographic aging, reflected by an activity rate in the province of L'Aquila which is the lowest among the provinces in Abruzzo – accompanied by geological degradation as a result of the absence of conservation measures. In the coastal strip, however, there is such a jumble of accommodations and activities that the environment has been negatively affected. The policy of providing incentives for development has resulted in the setting-up of industrial zones, some of which (Vasto, Avezzano, Carsoli, Gissi, Val Vibrata, Val di Sangro) have made genuine progress, while others (Val Pescara, L'Aquila) have run into trouble after their initial success. The zones of Sulmona and Guardiagrele have turned out to be more or less failures. Outside these zones, the main activities are agriculture and tourism.
Main settlements
L'Aquila is both the capital city of the Abruzzo region and of the Province of L'Aquila and second largest city (pop. 73,000). L'Aquila was hit by an earthquake on 6 April 2009, which destroyed much of the city centre. The other provincial capitals are Pescara, which is Abruzzo's largest city and major port (pop. 123,000); Teramo (pop. 55,000) and Chieti (pop. 55,000). Other large municipalities in Abruzzo include the industrial and high tech center Avezzano (pop. 41,000), as well as three important industrial and touristic centers such as Vasto (pop. 40,636), Lanciano (pop. 36,000), and Sulmona (pop. 25,000).
Transport
Airports
Abruzzo International Airport is the only international airport in the region. Open to civilian traffic since 1996, the number of passengers has increased over the years because of low-cost air carriers' use of the facility. Today, the airport has a catchment area of over 500,000 passengers annually and connects the city of Pescara and the entire region with many Italian and Europe destinations.
L'Aquila-Preturo Airport is located in the nearby village of Courts and was recently renovated and modernized to accommodate presidential flights for G8 activities.
Ports
There are four main ports in Abruzzo: Pescara, Ortona, Vasto and Giulianova.
Over the years the Port of Pescara became one of the most important tourist ports of Italy and the Adriatic Sea. Heavily damaged in World War II, it underwent some sixty years of major restoration and was reborn as a modern marina with advanced moorings and shipbuilding facilities. It has been honored with the European Union's blue flag for the quality of services offered. The port of Pescara has lost passenger traffic because of its shallowness and silting, but its fishery and aquaculture activities are thriving.[38]
Railways
There is a significant disparity between the railways of the Abruzzo coast and the inland areas, which badly need modernization to improve the service, in particular, the Rome-Pescara line.
Existing railway lines:
Adriatic railway runs through the whole of Italy from north to south, along the Adriatic Sea.
Train Rome – Sulmona – Pescara
Sulmona – Carpinone
Sulmona–Terni railway
Avezzano railroad – Roccasecca
Giulianova – Teramo
Sangritana (Lanciano – Castel di Sangro)
Highways
There are three highways that serve the region:
Highway A24 Rome – L'Aquila – Teramo, was built in the 1970s and connects Rome with Lazio and more specifically to the Abruzzo Teramo via L'Aquila. It performs an important liaison function of the region, both Tyrrhenian to the Adriatic, due to the presence of several interchanges of connecting roads and highways. The Gran Sasso tunnel, the longest road tunnel entirely on Italian territory, was opened in 1984. It connects L'Aquila and Teramo on the A24 making the northern Abruzzo coast reachable within two hours from Rome.
Highway A25 Turin – Avezzano – Pescara makes the connection between Rome and Pescara. The road running out of Turin begins its journey where it branches off the A24, runs into the Conca del Fucino, crosses the Abruzzo Apennines, comes to the valley of Peligna, and ends at the exit for Pescara-Villanova to join the A14.
Motorway A14 Bologna – Taranto known as the A14 "Adriatica", includes 743 km (461.68 mi) of road, including lengths in the cities of Bologna and Taranto. Opened to traffic in 1965, it is now a major tourist road, running through the coastal towns of Emilia Romagna, Marche, Abruzzo, Molise, and Apulia.
Culture
Castel del Monte, one of Abruzzo's little-known hill towns
Gabriele d'Annunzio from Pescara
Abbazia di San Liberatore a Majella (Serramonacesca)
Ovid from Sulmona
Cathedral of San Giustino (Chieti)
Fishing trabucco of San Vito Chietino
The museum Museo Archeologico Nazionale d'Abruzzo in Chieti houses the famed warrior statue Warrior of Capestrano which was found in a necropolis from 6th century B.C. Of cultural importance are: Teramo Cathedral, its archeological museum and Roman theater, the Castello della Monica, the Collurania-Teramo Observatory, the famous L'Aquila Basilica of Santa Maria di Collemaggio (which holds the remains of Pope Celestine V), the Museo Nazionale d'Abruzzo, Santa Maria del Suffragio, the Forte Spagnolo, the Fountain of 99 Spouts, Gabriele D'Annunzio's house in Pescara, Campli's Scala Sancta and its church, the church of Santissima Annunziata in Sulmona, the cathedrals of Chieti, Lanciano, Guardiagrele, Atri and Pescara along with the castles of Ortona, Celano and Ortucchio.
Every 28–29 August, L'Aquila's Santa Maria di Collemaggio commemorates the Perdonanza Celestiniana, the indulgence issued by Pope Celestine V to any who, "truly repentant and confessed" would visit that Church from the Vespers of the vigil to the vespers of 29 August.[39] Sulmona's Holy Week is commemorated with traditional celebrations and rituals, such as 'La Madonna che Scappa in Piazza', where a large statue of the Madonna, carried by a group of Sulmonesi part of Confraternities, is taken through the square towards her resurrected Son.[40] Cocullo, in the province of L'Aquila, holds the annual 'Festa dei serpari' (festival of snake handlers) in which a statue of St. Dominic, covered with live snakes, is carried in a procession through the town; it attracts thousands of Italian and foreign visitors. In many Abruzzo villages, Anthony the Great's feast is celebrated in January with massive and scenic bonfires.[41] In the past, the region of Abruzzo was well known for the transumanza, the migratory movement of sheep principally south to the region of Puglia during the cold winter months.[42] The Feast of St. Biagio, protector of wool dealers, is the most widespread in Abruzzo. On the third of February in Taranta Peligna every year since the sixteenth century an evocative ritual is carried out, entailing the distribution of panicelle, which are small loaves made of flour and water, in the shape of a blessing hand, which are distributed to the faithful.
Historical figures include: the Roman orator Asinius Pollio; Latin poets Sallust and Ovid, who were born in L'Aquila and Sulmona respectively, Gaius Cassius Longinus, Roman senator and leading instigator of the plot to kill Julius Caesar; and Pontius Pilate, who was born in the province of Teramo and is best known for authorizing the crucifixion of Jesus. Abruzzo's religious personalities include Saint Berardo; John of Capistrano, who led a crusade against the Ottoman Empire; Thomas of Celano, author of three hagiographies about Saint Francis of Assisi; and Alessandro Valignano, who introduced Catholicism to the Far East and Japan. The Polish Pope John Paul II loved the mountains of Abruzzo, where he would retire often and pray in the church of San Pietro della Ienca. When he died, Cardinal Stanislaw Dziwisz, gave the local Abruzzo community some of the late pontiff's blood as a token of the love he had felt for the mountainous area.[43] The greatest Italian poet of the 20th century Gabriele D'Annunzio was from Pescara; other notable Abruzzo personalities in the field of humanities include: poet Ignazio Silone, director Ennio Flaiano who co-wrote La dolce vita, philosopher Benedetto Croce, composer Sir Paolo Tosti and the sculptor Venanzo Crocetti.
American artists and celebrities such as: Madonna, Dean Martin, Bradley Cooper, Perry Como, Henry Mancini, Nancy Pelosi, Rocky Marciano, Rocky Mattioli, Bruno Sammartino, Mario Batali, John and Dan Fante, Tommy Lasorda, Dan Marino, Mario Lanza, Garry Marshall, Penny Marshall, Al Martino, Ariana Grande and Canadian Michael Bublé have Abruzzo origins.
Some international movies shot in Abruzzo include The American, Jean-Jacques Annaud's The Name of the Rose, Fellini's La Strada and I Vitelloni, Schwarzenegger's Red Sonja, Ladyhawke, King David, Francesco, Keoma, The Barbarians, The Fox and the Child and Krull.
Medieval and Renaissance hill towns
The fortress of Civitella is the most visited monument in Abruzzo
For most of its history, a large number of the Abruzzese people have been hill people, often working as shepherds in mountainous areas, or establishing hill towns, especially in the parts of Abruzzo further from the Adriatic coast.[citation needed] Before the 2009 earthquake, Abruzzo was the region with the highest number of castles and hill towns in Italy, but it still holds many of Italy's best-preserved medieval and Renaissance hill towns, twenty-three of which are among The Most Beautiful Villages in Italy.[44] These awards are not only for aesthetic beauty but also for art and culture, historical importance and livability.
The abrupt decline of Abruzzo's agricultural economy in the early to mid-20th-century saved some of the region's historic hill towns from modern development. Many lie entirely within regional and national parks. Among the most well preserved are Castel del Monte and Santo Stefano di Sessanio, which lie in the Gran Sasso National Park on the edge of the high plain of Campo Imperatore and nestled beneath the Apennines' highest peaks. Both hill towns, which were ruled by the Medicis for over a century-and-a-half, have relatively little tourism. Between the two towns sits Rocca Calascio, the ruin of an ancient fortress popular with filmmakers. Both Monteferrante and Roccascalegna are two of the most representative Abruzzo villages in the province of Chieti. Within the Gran Sasso National Park is also found Castelli, an ancient pottery center whose artisans produced ceramics for most of the royal houses of Europe.
Civitella del Tronto played a crucial role in the history of the unification of Italy. The fortress of Civitella is the most visited monument in the Abruzzo region today.[45] Other medieval hill towns located fully within Abruzzo's park system are Pacentro in the Maiella National Park and Pescasseroli in the Abruzzo National Park. Pacentro, which features a 14th-century castle with two intact towers, has been little touched by modernisation. The Shrine of Gabriel of Our Lady of Sorrows, in the province of Teramo, which attracts some two million visitors per year, is one of the 15 most-visited sanctuaries in the world.[46] Capestrano, a small town in the province of L'Aquila, is the hometown of Saint John of Capistrano, Franciscan friar and Catholic priest, as well as the namesake of the Franciscan missions San Juan Capistrano in Southern California, the mission Mission San Juan Capistrano (Texas) and the city of San Juan Capistrano in Orange County. Giulianova is a notable example of a Renaissance "ideal city."
The proximity to Rome, the protected natural reserves and landscapes which make the region one of the greenest in Europe, the presence of some of the most beautiful Italian villages, its rich and heterogeneous gastronomy, along with a long history of deep-rooted local tradition and authentic Italian culture, make Abruzzo fifth among Italian regions for tourist visits after Calabria, Marche, Sardinia and Trentino. In 2010, visitors included 6,381,067 Italians and 925,884 foreign tourists.
In 2015, the American organization Live and Invest Overseas included Abruzzo on its list of World's Top 21 Overseas Retirement Havens. The study was based on such factors as climate, infrastructure, health care, safety, taxes, cost of living and more. In 2017 the Chamber of Commerce of Pescara presented Abruzzo region to the Annual conference of Live and Invest Overseas in Orlando (USA). One year later, in October 2018, Live and Invest Overseas held its first conference in Abruzzo.
Universities
There are three universities in the Abruzzo region:
University of L'Aquila
D'Annunzio University of Chieti–Pescara
University of Teramo
Harvard University bases an intensive summer Italian language and culture program in Vasto, a resort town on Abruzzo's southern coast.
Science
Between the province of Teramo and L'Aquila, under the Gran Sasso Tunnel, is the Laboratori Nazionali del Gran Sasso (LNGS) of the INFN, one of the three underground astroparticle laboratories in Europe.
The Istituto Zooprofilattico Sperimentale dell'Abruzzo e del Molise "Giuseppe Caporale", which conducts research in veterinary and environmental public health, is located in Teramo.
The Gran Sasso Science Institute, located in L'Aquila, is an advanced research institute which offers doctorates in astroparticle physics, computer science, and mathematics as well as urban studies and regional science, and which also conducts scientific research.
Sports
Interamnia World Cup, the largest international youth handball competition worldwide, takes place yearly in Teramo.[51]
There are several football clubs in Abruzzo. Delfino Pescara 1936 is a Serie B club; based in Pescara, its home stadium is Stadio Adriatico – Giovanni Cornacchia.
Dialects
The regional dialects of Abruzzo include Teramano, Abruzzese Orientale Adriatico and Abruzzese Occidentale. The first two form part of the dialect of southern Italy also known simply as "Neapolitan" since the region has been part of the Kingdom of Naples and the Kingdom of the Two Sicilies, while Aquilano is related to the Central Italian dialects including Romanesco. The dialects spoken in the Abruzzo region can be divided into three main groups:
Sabine dialect, in the province of L'Aquila (central Italian dialects)
Abruzzo Adriatic dialect, in the province of Teramo, Pescara and Chieti, that is virtually abandoned in the province of Ascoli Piceno (southern Italian dialects)
Abruzzo western dialect, in the province of L'Aquila (southern Italian dialects)
Cuisine
Renowned for its variety and richness due to the heterogeneity of its territory, Abruzzo's cuisine is among the best in Italy. In 2013 an Italian organization Confesercenti survey of foreign tourists showed that Abruzzo is the best Italian region to eat in. Both the agricultural and coastal aspects of Abruzzo have contributed to its cuisine. Due to the mountains, much of Abruzzo was isolated from international influence until the 20th century. As a result, the region's cuisine remained unique.
Popular dishes
One of the most popular regional dishes is spaghetti alla chitarra which is made by pressing or cutting pasta through a chitarra, an implement to form long thin noodles similar to spaghetti. The pasta is served with a tomato-based sauce, often flavored with peppers, pork, goose, or lamb. This dish is complemented by regional side dishes, such as the bean and noodle soup, sagne e fagioli. This soup is traditionally flavored with tomatoes, garlic, oil, and peperoncini. In terms of common ingredients, cuisine in Abruzzo often includes:
Lamb and mutton, primarily in the mountains.[54] Sheep's milk (or ricotta) is an important source of Abruzzese cheese, and lamb intestines are used as sausage casing or for stuffed meat rolls.[54][55] Mountain goat meat is also common in Abruzzo.
Truffles and mushrooms, particularly wild mushrooms from the forests and hills
Garlic, especially red garlic
Rosemary
Hot chili pepper or peperoncini, regionally known as diavolilli or diavoletti, is common in Abruzzese cuisine and often used to add spice to dishes. Abruzzo residents are well known for frequently adding peperoncini, or hot peppers, to their meals.
Vegetables such as lentils, grasspeas and other legumes, artichoke, eggplant, and cauliflower[54][55][56][57]
Other popular dishes include:
Gnocchi carrati, flavored with bacon, eggs and pecorino cheese
Scrippelle, a rustic French-style crêpe served either mbusse (a type of soup) or used to form a sort of soufflé with some ragù and stuffed with chicken liver, meatballs, hard-boiled eggs, and cheese
Pastuccia, a polenta stew with sausage, eggs, and cheese
Across the region, roast lamb is enjoyed in several variations. Some of these variations include:
Arrosticini, a skewered lamb dish
Pecora al cotturo, lamb stuffed with a variety of mountain herbs and cooked in a copper pot
Lamb cooked whole in a bread oven
Agnello cacio e ovo, a lamb-based fricassee
Mazzerella: lamb intestines stuffed with lamb, garlic, marjoram, lettuce, and spices
Le virtù: a soup from Teramo filled with legumes, vegetables and pork, usually eaten in the spring at celebrations
Timballo abruzzese: lasagna-like dish with pasta sheets (scrippelle) layered with meat, vegetables and rice; often served for Christmas and Easter[58]
Porchetta abruzzese: moist boneless-pork roast, slow-roasted with rosemary, garlic, and pepper[58]
Seafood is also popular, especially in coastal areas. The variety of fish available to the area has resulted in several fish-based Brodetti (broths), coming from such places as Vasto, Giulianova, and Pescara. These broths are often made by cooking fish, flavored with tomatoes, herbs, and peperoncino, in an earthenware pot. Rustic pizzas are also very common. Some of these are:
Easter Pizza, a rustic cake with cheese and pepper from the Teramo area
Fiadoni from Chieti, a dough of eggs and cheese well risen, cooked in the oven in a thin casing of pastry
A rustic tart pastry filled with everything imaginable: eggs, fresh cheeses, ricotta, vegetables, and all sorts of flavorings and spices.
Also from Teramo are the spreadable sausages flavored with nutmeg, and liver sausages tasting of garlic and spices. The ventricina from the Vasto area is made with large pieces of fat and lean pork, pressed and seasoned with powdered sweet peppers and fennel all encased in the dehydrated stomach of the pig itself. Atri and Rivisondoli are famous for cheeses. Mozzarella, either fresh or seasoned, is made from ewe's milk, although a great number of lesser known varieties of these cheeses can be found all over Abruzzo and Molise.
Sweets
The Abruzzo's sweets are world-famous and include:
Confetti, sugar-coated almonds, from Sulmona
Torrone Nurzia, a chocolate nougat from L'Aquila
Parrozzo , a cake-like treat made from a mixture of crushed almonds, and coated in chocolate.
Ferratelle (also known as Pizzelle). A wafer cookie, often flavored with anise
Croccante, a type of nougat made from almonds and caramelized suger, often flavored with lemon[59]
A Montepulciano d'Abruzzo wine labelled as being made from old vines.
Olive oil
The extra-virgin olive oil produced in Colline Teramane (Teramo hills) is marked by the DOP.[60]
The region has several cultivars that includes Carboncella, Dritta (Dritta Francavillese and Dritta di Moscufo), Gentile del Chieti, Nostrana (Nostrana di Brisighella), and Sargano olive cultivars.[61]
Wines and liquors
Renowned wines like Montepulciano DOCG and Trebbiano d'Abruzzo DOC are judged to be amongst the world's finest.[62] In 2012, a bottle of Trebbiano d'Abruzzo ranked No. 1 in the top 50 Italian wine awards.[63] In recent decades these wines have been joined, particularly, by wines from lesser known (heritage) white grapes, such as, Pecorino, Cococciola, Passerina, Montonico Bianco and Fiano.[64]
The region is also well known for the production of liquors such as Centerbe, Limoncello, Ratafia and Genziana.
Textured experimentally in oil.
An old lady sat right in front of me, by a window side of a train compartment. She wore aristocracy like no other; around 75-80 years old, travelling alone from Kolkata. Her son would receive her from the station. She was communicating with her son over the cell phone. She was on the edge of her mood, at times relaxed and sometimes fidgety, as the train was running late. She was an expressive woman, as her gestures reflected her mood. She was ignorant about everything happening in the compartment, as she was eager to reach the station on time. I took a few shots of her gestures with my cell phone camera, secretly. They turned out to be pretty productive, as natural documentation of one’s body languages.
Leica SL (Typ 601)
Leica 24-90mm f2.8-4 ASPH Vario-Elmarit-SL Lens
Street Photography in Málaga, Spain
A rare colour image .... I did try a black and white conversion, but now having a Monochrom M (246), I can't find the right balance so left this one in colour.
« If you appreciate my work and would like to support me becoming an independent photographer, become a Patreon supporter at www.patreon.com/alexdehaas, or buy me a coffee at www.buymeacoffee.com/alexdehaas :) »
I had this photo idea in my "to do" list and today I finally did it, but I think I saw it somewhere else, maybe in a film or something, any idea?
Thanks for viewing
This is my favorite illustration of the week,. I like everything about it--the simple style, the typefaces, and the idea that sentences have structure. They don't teach language like this anymore.
Shaheed Minar (Language Martyrs’ Monument) in Khulna City built in memory of the students and others killed during the historical language movement on 21 February 1952. Bangladesh.
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All rights reserved. Do not use any of the images in this stream without my permission.
This photograph is a copyrighted image. Please do not download this image to use or blog, or for any other purposes, without crediting me, and informing me of its use and whereabouts.
(Chroicocephalus novaehollandiae) also known simply as seagull in Australia, is the most common gull seen in Australia. It has been found throughout the continent, but particularly at or near coastal areas.
The silver gull should not be confused with the herring gull, which is called "silver gull" in many other languages (scientific name Larus argentatus, German Silbermöwe, French Goéland argenté, Dutch zilvermeeuw) but is a much larger, robust gull with no overlap in range.
Shot taken with my wife while resting on Myrtle Beach,....a ground level approach literally! We watched the large family come in to our right, some resting like us, some younger ones exploring for anything exciting, a great adventure! And a very young one, even chasing sea gulls to his delight! These two start tossing a ball, and it was a fair moment of enjoyment for them both until one became a ball hog, lol... :))
The young lady was verbally expressing her opinion, with no avail.....so....she drew out the big guns in very strong language!
"Body Language" with an explanation point, lol 😎
It was much too amusing and unique to pass up, so I took my shot! Like a camera sniper hidden in the sandy beach, lol
They never knew their great frustration moment was frozen in time ;)
"The Book of Genesis" redirects here. For the comics, see The Book of Genesis (comics).
The Creation of Man by Ephraim Moses Lilien, 1903.
Jacob flees Laban by Charles Foster, 1897.
Joshua 1:1 as recorded in the Aleppo Codex
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The Book of Genesis,[a] the first book of the Hebrew Bible and the Old Testament,[1] is Judaism's account of the creation of the world and the origins of the Jewish people.[2]
It is divisible into two parts, the primeval history (chapters 1–11) and the ancestral history (chapters 12–50).[3] The primeval history sets out the author's (or authors') concepts of the nature of the deity and of humankind's relationship with its maker: God creates a world which is good and fit for mankind, but when man corrupts it with sin God decides to destroy his creation, saving only the righteous Noah to reestablish the relationship between man and God.[4] The ancestral history (chapters 12–50) tells of the prehistory of Israel, God's chosen people.[5] At God's command Noah's descendant Abraham journeys from his home into the God-given land of Canaan, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob).[6]
In Judaism, the theological importance of Genesis centers on the covenants linking God to his chosen people and the people to the Promised Land. Christianity has interpreted Genesis as the prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope or assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God.
Tradition credits Moses as the author of Genesis, as well as the books of Exodus, Leviticus, Numbers and most of Deuteronomy, but modern scholars increasingly see them as a product of the 6th and 5th centuries BC.[7][8]
Contents
1Structure
2Summary
3Composition
3.1Title and textual witnesses
3.2Origins
3.3Genre
4Themes
4.1Promises to the ancestors
4.2God's chosen people
5Judaism's weekly Torah portions
6See also
7Notes
8References
9Bibliography
9.1Commentaries on Genesis
9.2General
10External links
Structure[edit]
Genesis appears to be structured around the recurring phrase elleh toledot, meaning "these are the generations," with the first use of the phrase referring to the "generations of heaven and earth" and the remainder marking individuals—Noah, the "sons of Noah", Shem, etc., down to Jacob.[9] It is not clear, however, what this meant to the original authors, and most modern commentators divide it into two parts based on subject matter, a "primeval history" (chapters 1–11) and a "patriarchal history" (chapters 12–50).[10][b] While the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book.[11] The "primeval history" has a symmetrical structure hinging on chapters 6–9, the flood story, with the events before the flood mirrored by the events after;[12] the "ancestral history" is structured around the three patriarchs Abraham, Jacob and Joseph.[13] (The stories of Isaac do not make up a coherent cycle of stories and function as a bridge between the cycles of Abraham and Jacob.)[14]
Summary[edit]
See also: Primeval history and Patriarchal age
The Creation of Adam by Michelangelo, 1512.
God creates the world in six days and consecrates the seventh as a day of rest. God creates the first humans Adam and Eve and all the animals in the Garden of Eden but instructs them not to eat the fruit of the tree of knowledge of good and evil. A talking serpent portrayed as a deceptive creature or trickster, entices Eve into eating it against God's wishes, and she entices Adam, whereupon God throws them out and curses them—Adam to getting what he needs only by sweat and work, and Eve to giving birth in pain. This is interpreted by Christians as the fall of humanity. Eve bears two sons, Cain and Abel. Cain kills Abel after God accepts Abel's offering but not Cain's. God then curses Cain. Eve bears another son, Seth, to take Abel's place.
After many generations of Adam have passed from the lines of Cain and Seth, the world becomes corrupted by human sin and Nephilim, and God determines to wipe out humanity. First, he instructs the righteous Noah and his family to build an ark and put examples of all the animals on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises he will never destroy the world with water again, using the rainbow as a symbol of his promise. God sees mankind cooperating to build a great tower city, the Tower of Babel, and divides humanity with many languages and sets them apart with confusion.
God instructs Abram to travel from his home in Mesopotamia to the land of Canaan. There, God makes a covenant with Abram, promising that his descendants shall be as numerous as the stars, but that people will suffer oppression in a foreign land for four hundred years, after which they will inherit the land "from the river of Egypt to the great river, the river Euphrates". Abram's name is changed to Abraham and that of his wife Sarai to Sarah, and circumcision of all males is instituted as the sign of the covenant. Due to her old age, Sarah tells Abraham to take her Egyptian handmaiden, Hagar, as a second wife. Through Hagar, Abraham fathers Ishmael.
God resolves to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham protests and gets God to agree not to destroy the cities for the sake of ten righteous men. Angels save Abraham's nephew Lot and his family, but his wife looks back on the destruction against their command and turns into a pillar of salt. Lot's daughters, concerned that they are fugitives who will never find husbands, get him drunk to become pregnant by him, and give birth to the ancestors of the Moabites and Ammonites.
Abraham and Sarah go to the Philistine town of Gerar, pretending to be brother and sister (they are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her, and he obeys. God sends Sarah a son whom she will name Isaac; through him will be the establishment of the covenant. Sarah drives Ishmael and his mother Hagar out into the wilderness, but God saves them and promises to make Ishmael a great nation.
The Angel Hinders the Offering of Isaac (Rembrandt, 1635)
God tests Abraham by demanding that he sacrifice Isaac. As Abraham is about to lay the knife upon his son, God restrains him, promising him numberless descendants. On the death of Sarah, Abraham purchases Machpelah (believed to be modern Hebron) for a family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself, Rebekah becomes Isaac's betrothed. Keturah, Abraham's other wife, births more children, among whose descendants are the Midianites. Abraham dies at a prosperous old age and his family lays him to rest in Hebron.
Isaac's wife Rebecca gives birth to the twins Esau, father of the Edomites, and Jacob. Through deception, Jacob becomes the heir instead of Esau and gains his father's blessing. He flees to his uncle where he prospers and earns his two wives, Rachel and Leah. Jacob's name is changed to Israel, and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the Children of Israel, and a daughter, Dinah.
Joseph, Jacob's favorite son, makes his brothers jealous and they sell him into slavery in Egypt. Joseph prospers, after hardship, with God's guidance of interpreting Pharaoh's dream of upcoming famine. He is then reunited with his father and brothers, who fail to recognize him, and plead for food. After much manipulation, he reveals himself and lets them and their households into Egypt, where Pharaoh assigns to them the land of Goshen. Jacob calls his sons to his bedside and reveals their future before he dies. Joseph lives to an old age and exhorts his brethren, if God should lead them out of the country, to take his bones with them.
Composition[edit]
Abram's Journey from Ur to Canaan (József Molnár, 1850)
Title and textual witnesses[edit]
Genesis takes its Hebrew title from the first word of the first sentence, Bereshit, meaning "In [the] beginning [of]"; in the Greek Septuagint it was called Genesis, from the phrase "the generations of heaven and earth".[15] There are four major textual witnesses to the book: the Masoretic Text, the Samaritan Pentateuch, the Septuagint, and fragments of Genesis found at Qumran. The Qumran group provides the oldest manuscripts but covers only a small proportion of the book; in general, the Masoretic Text is well preserved and reliable, but there are many individual instances where the other versions preserve a superior reading.[16]
Origins[edit]
Main article: Composition of the Torah
For much of the 20th century most scholars agreed that the five books of the Pentateuch—Genesis, Exodus, Leviticus, Numbers and Deuteronomy—came from four sources, the Yahwist, the Elohist, the Deuteronomist and the Priestly source, each telling the same basic story, and joined together by various editors.[17] Since the 1970s there has been a revolution leading scholars to view the Elohist source as no more than a variation on the Yahwist, and the Priestly source as a body of revisions and expansions to the Yahwist (or "non-Priestly") material. (The Deuteronomistic source does not appear in Genesis.)[18]
Scholars use examples of repeated and duplicate stories to identify the separate sources. In Genesis these include three different accounts of a Patriarch claiming that his wife was his sister, the two creation stories, and the two versions of Abraham sending Hagar and Ishmael into the desert.[19]
This leaves the question of when these works were created. Scholars in the first half of the 20th century came to the conclusion that the Yahwist is a product of the monarchic period, specifically at the court of Solomon, 10th century BC, and the Priestly work in the middle of the 5th century BC (with claims that the author is Ezra), but more recent thinking is that the Yahwist is from either just before or during the Babylonian exile of the 6th century BC, and the Priestly final edition was made late in the Exilic period or soon after.[8]
As for why the book was created, a theory which has gained considerable interest, although still controversial is "Persian imperial authorisation". This proposes that the Persians of the Achaemenid Empire, after their conquest of Babylon in 539 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. The two powerful groups making up the community—the priestly families who controlled the Temple and who traced their origin to Moses and the wilderness wanderings, and the major landowning families who made up the "elders" and who traced their own origins to Abraham, who had "given" them the land—were in conflict over many issues, and each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text.[20]
Genre[edit]
Genesis is perhaps best seen as an example of a creation myth, a type of literature telling of the first appearance of humans, the stories of ancestors and heroes, and the origins of culture, cities and so forth.[21] The most notable examples are found in the work of Greek historians of the 6th century BC: their intention was to connect notable families of their own day to a distant and heroic past, and in doing so they did not distinguish between myth, legend, and facts.[22] Professor Jean-Louis Ska of the Pontifical Biblical Institute calls the basic rule of the antiquarian historian the "law of conservation": everything old is valuable, nothing is eliminated.[23] Ska also points out the purpose behind such antiquarian histories: antiquity is needed to prove the worth of Israel's traditions to the nations (the neighbours of the Jews in early Persian Palestine), and to reconcile and unite the various factions within Israel itself.[23]
Themes[edit]
Joseph Recognized by His Brothers (Léon Pierre Urban Bourgeois, 1863)
Promises to the ancestors[edit]
In 1978 David Clines published his influential The Theme of the Pentateuch – influential because he was one of the first to take up the question of the theme of the entire five books. Clines' conclusion was that the overall theme is "the partial fulfillment – which implies also the partial nonfulfillment – of the promise to or blessing of the Patriarchs". (By calling the fulfillment "partial" Clines was drawing attention to the fact that at the end of Deuteronomy the people are still outside Canaan).[24]
The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded).[25] Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations.[26] (It is, however, worth noting that in the Jahwist source the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future.[27] God tells the patriarchs that he will be faithful to their descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith" in the context of Genesis and the Hebrew Bible means agreement to the promissory relationship, not a body of belief).[28]
The promise itself has three parts: offspring, blessings, and land.[29] The fulfilment of the promise to each patriarch depends on having a male heir, and the story is constantly complicated by the fact that each prospective mother – Sarah, Rebekah and Rachel – is barren. The ancestors, however, retain their faith in God and God in each case gives a son – in Jacob's case, twelve sons, the foundation of the chosen Israelites. Each succeeding generation of the three promises attains a more rich fulfillment, until through Joseph "all the world" attains salvation from famine,[30] and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled.[25]
God's chosen people[edit]
Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the efficacy of trying to examine Genesis' theology by pursuing a single overarching theme, instead citing as more productive the analysis of the Abraham cycle, the Jacob cycle, and the Joseph cycle, and the Yahwist and Priestly sources.[31] The problem lies in finding a way to unite the patriarchal theme of divine promise to the stories of Genesis 1–11 (the primeval history) with their theme of God's forgiveness in the face of man's evil nature.[32][33] One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from mankind:[33] God creates the world and mankind, mankind rebels, and God "elects" (chooses) Abraham.[6]
To this basic plot (which comes from the Yahwist) the Priestly source has added a series of covenants dividing history into stages, each with its own distinctive "sign". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham (Ishmaelites and others as well as Israelites), and its sign is circumcision; and the last, which does not appear until the book of Exodus, is with Israel alone, and its sign is Sabbath. A great leader mediates each covenant (Noah, Abraham, Moses), and at each stage God progressively reveals himself by his name (Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses).[6]
Judaism's weekly Torah portions[edit]
Main article: Weekly Torah portion
First Day of Creation (from the 1493 Nuremberg Chronicle)
Bereshit, on Genesis 1–6: Creation, Eden, Adam and Eve, Cain and Abel, Lamech, wickedness
Noach, on Genesis 6–11: Noah's Ark, the Flood, Noah's drunkenness, the Tower of Babel
Lech-Lecha, on Genesis 12–17: Abraham, Sarah, Lot, covenant, Hagar and Ishmael, circumcision
Vayeira, on Genesis 18–22: Abraham's visitors, Sodomites, Lot's visitors and flight, Hagar expelled, binding of Isaac
Chayei Sarah, on Genesis 23–25: Sarah buried, Rebekah for Isaac
Toledot, on Genesis 25–28: Esau and Jacob, Esau's birthright, Isaac's blessing
Vayetze, on Genesis 28–32: Jacob flees, Rachel, Leah, Laban, Jacob's children and departure
Vayishlach, on Genesis 32–36: Jacob's reunion with Esau, the rape of Dinah
Vayeshev, on Genesis 37–40: Joseph's dreams, coat, and slavery, Judah with Tamar, Joseph and Potiphar
Miketz, on Genesis 41–44: Pharaoh's dream, Joseph in government, Joseph's brothers visit Egypt
Vayigash, on Genesis 44–47: Joseph reveals himself, Jacob moves to Egypt
Vaychi, on Genesis 47–50: Jacob's blessings, death of Jacob and of Joseph
See also[edit]
Bible portal
Dating the Bible
Enûma Eliš
Genesis creation narrative
Genesis 1:1
Historicity of the Bible
Mosaic authorship
Paradise Lost
Protevangelium
Wife–sister narratives in the Book of Genesis
Notes[edit]
^ The name "Genesis" is from the Latin Vulgate, in turn borrowed or transliterated from Greek "γένεσις", meaning "Origin"; Hebrew: בְּרֵאשִׁית, "Bərēšīṯ", "In [the] beginning"
^ The Weekly Torah portions, Parashot, divide the book into 12 readings.
References[edit]
^ Hamilton 1990, p. 1.
^ Sweeney 2012, p. 657.
^ Bergant 2013, p. xii.
^ Bandstra 2008, p. 35.
^ Bandstra 2008, p. 78.
^ Jump up to: a b c Bandstra (2004), pp. 28–29
^ Van Seters (1998), p. 5
^ Jump up to: a b Davies (1998), p. 37
^ Hamilton (1990), p. 2
^ Whybray (1997), p. 41
^ McKeown (2008), p. 2
^ Walsh (2001), p. 112
^ Bergant 2013, p. 45.
^ Bergant 2013, p. 103.
^ Carr 2000, p. 491.
^ Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 933). New York: Doubleday
^ Gooder (2000), pp. 12–14
^ Van Seters (2004), pp. 30–86
^ Lawrence Boadt; Richard J. Clifford; Daniel J. Harrington (2012). Reading the Old Testament: An Introduction. Paulist Press.
^ Ska (2006), pp. 169, 217–18
^ Van Seters (2004) pp. 113–14
^ Whybray (2001), p. 39
^ Jump up to: a b Ska (2006), p. 169
^ Clines (1997), p. 30
^ Jump up to: a b Hamilton (1990), p. 50
^ John J Collins (2007), A Short Introduction to the Hebrew Bible, Fortress Press, p. 47
^ Brueggemann (2002), p. 61
^ Brueggemann (2002), p. 78
^ McKeown (2008), p. 4
^ Wenham (2003), p. 34
^ Hamilton (1990), pp. 38–39
^ Hendel, R. S. (1992). "Genesis, Book of". In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 935). New York: Doubleday
^ Jump up to: a b Kugler, Hartin (2009), p.9
Bibliography[edit]
Commentaries on Genesis[edit]
Sweeney, Marvin (2012). "Genesis in the Context of Jewish Thought". In Evans, Craig A.; Lohr, Joel N. (eds.). The Book of Genesis: Composition, Reception, and Interpretation. BRILL. ISBN 978-9004226531.
Bandstra, Barry L. (2008). Reading the Old Testament. Cengage Learning. ISBN 978-0495391050.
Bergant, Dianne (2013). Genesis: In the Beginning. Liturgical Press. ISBN 9780814682753.
Blenkinsopp, Joseph (2011). Creation, Un-creation, Re-creation: A Discursive Commentary on Genesis 1–11. Continuum International Publishing Group. ISBN 9780567372871.
Brueggemann, Walter (1986). Genesis. Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press. ISBN 0-8042-3101-X.
Carr, David M. (2000). "Genesis, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Amsterdam University Press. ISBN 9780567372871.
Cotter, David W (2003). Genesis. Liturgical Press. ISBN 9780814650400.
De La Torre, Miguel (2011). Genesis. Belief: A Theological Commentary on the Bible. Westminster John Knox Press.
Fretheim, Terence E. "The Book of Genesis." In The New Interpreter's Bible. Edited by Leander E. Keck, vol. 1, pp. 319–674. Nashville: Abingdon Press, 1994. ISBN 0-687-27814-7.
Hamilton, Victor P (1990). The Book of Genesis: chapters 1–17. Eerdmans. ISBN 9780802825216.
Hamilton, Victor P (1995). The Book of Genesis: chapters 18–50. Eerdmans. ISBN 9780802823090.
Hirsch, Samson Raphael. The Pentateuch: Genesis. Translated by Isaac Levy. Judaica Press, 2nd edition 1999. ISBN 0-910818-12-6. Originally published as Der Pentateuch uebersetzt und erklaert Frankfurt, 1867–1878.
Kass, Leon R. The Beginning of Wisdom: Reading Genesis. New York: Free Press, 2003. ISBN 0-7432-4299-8.
Kessler, Martin; Deurloo, Karel Adriaan (2004). A Commentary on Genesis: The Book of Beginnings. Paulist Press. ISBN 9780809142057.
McKeown, James (2008). Genesis. Eerdmans. ISBN 9780802827050.
Plaut, Gunther. The Torah: A Modern Commentary (1981), ISBN 0-8074-0055-6
Rogerson, John William (1991). Genesis 1–11. T&T Clark. ISBN 9780567083388.
Sacks, Robert D (1990). A Commentary on the Book of Genesis. Edwin Mellen.
Sarna, Nahum M. The JPS Torah Commentary: Genesis: The Traditional Hebrew Text with the New JPS Translation. Philadelphia: Jewish Publication Society, 1989. ISBN 0-8276-0326-6.
Speiser, E.A. Genesis: Introduction, Translation, and Notes. New York: Anchor Bible, 1964. ISBN 0-385-00854-6.
Towner, Wayne Sibley (2001). Genesis. Westminster John Knox Press. ISBN 9780664252564.
Turner, Laurence (2009). Genesis, Second Edition. Sheffield Phoenix Press. ISBN 9781906055653.
Von Rad, Gerhard (1972). Genesis: A Commentary. Westminster John Knox Press. ISBN 9780664227456.
Wenham, Gordon (2003). "Genesis". In James D. G. Dunn, John William Rogerson (ed.). Eerdmans Bible Commentary. Eerdmans. ISBN 9780802837110.
Whybray, R.N (2001). "Genesis". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.
General[edit]
Bandstra, Barry L (2004). Reading the Old Testament: An Introduction to the Hebrew Bible. Wadsworth. ISBN 9780495391050.
Blenkinsopp, Joseph (2004). Treasures old and new: Essays in the Theology of the Pentateuch. Eerdmans. ISBN 9780802826794.
Brueggemann, Walter (2002). Reverberations of faith: A Theological Handbook of Old Testament themes. Westminster John Knox. ISBN 9780664222314.
Campbell, Antony F; O'Brien, Mark A (1993). Sources of the Pentateuch: Texts, Introductions, Annotations. Fortress Press. ISBN 9781451413670.
Carr, David M (1996). Reading the Fractures of Genesis. Westminster John Knox Press. ISBN 9780664220716.
Clines, David A (1997). The Theme of the Pentateuch. Sheffield Academic Press. ISBN 9780567431967.
Davies, G.I (1998). "Introduction to the Pentateuch". In John Barton (ed.). Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.
Gooder, Paula (2000). The Pentateuch: A Story of Beginnings. T&T Clark. ISBN 9780567084187.
Hendel, Ronald (2012). The Book of "Genesis": A Biography (Lives of Great Religious Books). Princeton University Press. ISBN 9780691140124.
Kugler, Robert; Hartin, Patrick (2009). The Old Testament between Theology and History: A Critical Survey. Eerdmans. ISBN 9780802846365.
Levin, Christoph L (2005). The Old Testament: A Brief Introduction. Princeton University Press. ISBN 9780691113944.
Longman, Tremper (2005). How to read Genesis. InterVarsity Press. ISBN 9780830875603.
McEntire, Mark (2008). Struggling with God: An Introduction to the Pentateuch. Mercer University Press. ISBN 9780881461015.
Newman, Murray L. (1999). Genesis (PDF). Forward Movement Publications, Cincinnati, OH.
Ska, Jean-Louis (2006). Introduction to Reading the Pentateuch. Eisenbrauns. ISBN 9781575061221.
Van Seters, John (1992). Prologue to History: The Yahwist as Historian in Genesis. Westminster John Knox Press. ISBN 9780664221799.
Van Seters, John (1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick Graham (ed.). The Hebrew Bible Today: An Introduction to Critical Issues. Westminster John Knox Press. ISBN 9780664256524.
Van Seters, John (2004). The Pentateuch: A Social-science Commentary. Continuum International Publishing Group. ISBN 9780567080882.
Walsh, Jerome T (2001). Style and Structure in Biblical Hebrew Narrative. Liturgical Press. ISBN 9780814658970.
External links[edit]
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Genesis
Book of Genesis Hebrew Transliteration
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Genesis Reading Room (Tyndale Seminary): online commentaries and monographs on Genesis.
Bereshit with commentary in Hebrew
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Genesis in Hebrew, Aramaic, Syriac, Greek, Latin, and English – The critical text of the Book of Genesis in Hebrew with ancient versions (Masoretic, Samaritan Pentateuch, Samaritan Targum, Targum Onkelos, Peshitta, Septuagint, Vetus Latina, Vulgate, Aquila, Symmachus, and Theodotion) and English translation for each version in parallel.
en.wikipedia.org/wiki/Book_of_Genesis
"The Fall of Man" by Lucas Cranach the Elder. The Tree of Knowledge is on the right.
The tree of the knowledge of good and evil (Biblical Hebrew: עֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע [ʕesˤ hadaʕaθ tˤov waraʕ]) is one of two specific trees in the story of the Garden of Eden in Genesis 2–3, along with the tree of life.
Contents
1In Genesis
1.1Narrative
1.2Meaning of good and evil
2Religious views
2.1Judaism
2.2Christianity
2.3Islam
2.4Other cultures
3See also
4References
4.1Bibliography
In Genesis[edit]
Narrative[edit]
Genesis 2 narrates that Yahweh places the first man and woman in a garden with trees of whose fruits they may eat, but forbids them to eat from "the tree of the knowledge of good and evil." When, in Genesis 3, a serpent persuades the woman to eat from its forbidden fruit and she also lets the man taste it, God expels them from the garden and thereby from eternal life.
Meaning of good and evil[edit]
The phrase in Hebrew: טוֹב וָרָע, tov wa-raʿ, literally translates as good and evil. This may be an example of the type of figure of speech known as merism, a literary device that pairs opposite terms together in order to create a general meaning, so that the phrase "good and evil" would simply imply "everything." This is seen in the Egyptian expression evil-good, which is normally employed to mean "everything."[1] In Greek literature, Homer also uses the device when he lets Telemachus say, "I [wish to] know everything, the good and the evil." (Odyssey 20:309–310)
However, if tree of the knowledge of good and evil is to be understood to mean a tree whose fruit imparts knowledge of everything, this phrase does not necessarily denote a moral concept. This view is held by several scholars.[1][2][3]
Given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration. Robert Alter emphasizes the point that when God forbids the man to eat from that particular tree, he says that if he does so, he is "doomed to die." The Hebrew behind this is in a form regularly used in the Hebrew Bible for issuing death sentences.[4]
Religious views[edit]
Judaism[edit]
In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. Before that time, the two were separate, and evil had only a nebulous existence in potential. While free choice did exist before eating the fruit, evil existed as an entity separate from the human psyche, and it was not in human nature to desire it. Eating and internalizing the forbidden fruit changed this and thus was born the yetzer hara, the evil inclination.[5][6] In Rashi's notes on Genesis 3:3, the first sin came about because Eve added an additional clause to the Divine command: Neither shall you touch it. By saying this, Eve added to YHWH's command and thereby came to detract from it, as it is written: Do not add to His Words (Proverbs 30:6). However, In Legends of the Jews, it was Adam who had devoutly forbidden Eve to touch the tree even though God had only mentioned the eating of the fruit.[7]
When Adam ate from the Tree of Knowledge, all the animals ate from it, too [8]
In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein.[9] Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence.[10] Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. This is accomplished through observance of the 613 commandments in the Torah, which deal primarily with physical objects wherein good and evil are mixed together.[11][12][13] Thus, the task of beirurim rectifies the sin of the Tree and draws the Shechinah back down to earth, where the sin of the Tree had caused Her to depart.[14][15]
Christianity[edit]
A marble bas relief by Lorenzo Maitani on the Orvieto Cathedral, Italy depicts Eve and the tree
In Christian tradition, consuming the fruit of the tree of knowledge of good and evil was the sin committed by Adam and Eve that led to the fall of man in Genesis 3.
In Catholicism, Augustine of Hippo taught that the tree should be understood both symbolically and as a real tree - similarly to Jerusalem being both a real city and a figure of Heavenly Jerusalem.[16] Augustine underlined that the fruits of that tree were not evil by themselves, because everything that God created was good (Gen 1:12). It was disobedience of Adam and Eve, who had been told by God not to eat of the tree (Gen 2:17), that caused disorder in the creation,[17] thus humanity inherited sin and guilt from Adam and Eve's sin.[18]
In Western Christian art, the fruit of the tree is commonly depicted as the apple, which originated in central Asia. This depiction may have originated as a Latin pun: by eating the mālum (apple), Eve contracted malum (evil).[19]
Islam[edit]
See also: Tree of life (Quran)
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The Quran never refers to the tree as the "Tree of the knowledge of good and evil" but rather typically refers to it as "the tree" or (in the words of Iblis) as the "tree of immortality."[20] The tree in Quran is used as an example for a concept, idea, way of life or code of life. A good concept/idea is represented as a good tree and a bad idea/concept is represented as a bad tree[21] Muslims believe that when God created Adam and Eve, he told them that they could enjoy everything in the Garden except this tree (idea, concept, way of life), and so, Satan appeared to them and told them that the only reason God forbade them to eat from that tree is that they would become Angels or they start using the idea/concept of Ownership in conjunction with inheritance generations after generations which Iblis convinced Adam to accept[22]
When they ate from this tree their nakedness appeared to them and they began to sew together, for their covering, leaves from the Garden. The Arabic word used is ورق which also means currency / notes.[23] Which means they started to use currency due to ownership. As Allah already mentioned that everything in Heaven is free(so eat from where you desire) [24] so using currency to uphold the idea of ownership became the reason for the slip. The Quran mentions the sin as being a 'slip', and after this 'slip' they were sent to the destination they were intended to be on: Earth. Consequently, they repented to God and asked for his forgiveness[25] and were forgiven.[26] It was decided that those who obey God and follow his path shall be rewarded with everlasting life in Jannah, and those who disobey God and stray away from his path shall be punished in Jahannam.
God in Quran (Al-A'raf 27) states:
"[O] Children of Adam! Let not Satan tempt you as he brought your parents out of the Garden, stripping them of their garments to show them their shameful parts. Surely he [Satan] sees you, he and his tribe, from where you see them not. We have made the Satans the friends of those who do not believe."
Other cultures[edit]
A cylinder seal, known as the Adam and Eve cylinder seal, from post-Akkadian periods in Mesopotamia (c. 23rd-22nd century BCE), has been linked to the Adam and Eve story. Assyriologist George Smith (1840-1876) describes the seal as having two facing figures (male and female) seated on each side of a tree, holding out their hands to the fruit, while between their backs is a serpent, giving evidence that the fall of man account was known in early times of Babylonia.[27] The British Museum disputes this interpretation and holds that it is a common image from the period depicting a male deity being worshipped by a woman, with no reason to connect the scene with the Book of Genesis.[28]
See also[edit]
Adam and Eve (Latter Day Saint movement)
Dream of the Rood
Enlightenment (spiritual)
Original sin
References[edit]
^ Jump up to: a b Gordon, Cyrus H.; Rendsburg, Gary A. (1997). The Bible and the ancient Near East (4th ed.). New York: W.W. Norton & Co. p. 36. ISBN 978-0-393-31689-6.
^ Harry Orlinsky's notes to the NJPS Torah.
^ Wyatt, Nicolas (2001). Space and Time in the Religious Life of the Near East. A&C Black. p. 244. ISBN 978-0-567-04942-1.
^ Alter 2004, p. 21.
^ Rashi to Genesis 2:25
^ Ramban to Genesis 3:6
^ Ginzberg, Louis, The Legends of the Jews, Vol. I: The Fall of Man, (Translated by Henrietta Szold), Johns Hopkins University Press: 1998, ISBN 0-8018-5890-9
^ Bereishit Rabbah 19: 5
^ Epistle 26, Lessons in Tanya, Igeret HaKodesh
^ ch. 22, Tanya, Likutei Amarim
^ ch. 37, Lessons in Tanya, Likutei Amarim
^ Torah Ohr 3c
^ Torat Chaim Bereishit 30a
^ Bereishit Rabbah 19:7
^ Ramban to Genesis 3:8
^ Augustine, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 4.8; Bibliothèque Augustinniene 49, 20
^ Augustine of Hippo, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 6.12 and 13.28, Bibliothèque Augustinniene 49,28 and 50-52; PL 34, 377; cf. idem, De Trinitate, XII, 12.17; CCL 50, 371-372 [v. 26-31;1-36]; De natura boni 34-35; CSEL 25, 872; PL 42, 551-572
^ "The City of God (Book XIII), Chapter 14". Newadvent.org. Retrieved 2014-02-07.
^ Adams, Cecil (2006-11-24). "The Straight Dope: Was the forbidden fruit in the Garden of Eden an apple?". The Straight Dope. Creative Loafing Media, Inc. Retrieved 2008-10-06.
^ Qur'an 20:120
^ Qur'an 14:24
^ Qur'an 20:120
^ "ورق".
^ Qur'an 7:19
^ Qur'an 7:23
^ Qur'an 2:37
^ Mitchell, T.C. (2004). The Bible in the British Museum : interpreting the evidence (New ed.). New York: Paulist Press. p. 24. ISBN 9780809142927.
^ The British Museum. "'Adam and Eve' cylinder seal". Google Cultural Institute. Retrieved 2017-04-06.
Bibliography[edit]
Alter, Robert. A translation with commentary (2004). The five books of Moses. New York: W.W. Norton. ISBN 0-393-33393-0.
Knight, Douglas (1990). Watson E. Mills (ed.). Mercer dictionary of the Bible (2d corr. print. ed.). Macon, GA: Mercer University Press. ISBN 0-86554-402-6.
Media related to Tree of the knowledge of good and evil at Wikimedia Commons
en.wikipedia.org/wiki/Tree_of_the_knowledge_of_good_and_evil
On explore
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Pansy symbolizes in the language of flowers - loving thoughts, thoughts.
In the Victorian language of flowers, pansy means “think of me.”
In my language they are called "dan i noć", meaning " day and night"
• The name pansy is derived from the French word pensée meaning "thought", and was so named because the flower resembles a human face. Because of the plant's habit of hanging its head as if in a pensive or thoughtful mood. Its showy flower is often likened to a face. The central bouquet depicts the Viola tricolor, the wild pansy and an early variety of the garden pansy.
In August it nods forward as if deep in thought.
•*La Pensée, --Thought. “And there is pansies, that’s for thoughts.” [Ophelia, in Hamlet.]
The pansy remains a favorite image in the arts, culture, and crafts , from needlepoint to ceramics.
In William Shakespeare's play A Midsummer Night's Dream, the juice of a pansy blossom ("before, milk-white, now purple with love's wound, and maidens call it love-in-idleness") is a love potion : "the juice of it, on sleeping eyelids laid, will make a man or woman madly dote (fall in love) upon the next live creature that it sees."
Since the cultivated pansy had not yet been developed, "pansy" here means the wild Heartsease, and the idea of using it as a love potion was no doubt suggested by that name.
The folkloric language of flowers is more traditional than scientific, with conventional interpretations, similar to the clichés about animals such as the "clever fox" or "wise owl". Ophelia's oft-quoted line, "There's pansies, that's for thoughts" , in Hamlet (Act IV, Scene V) comes from this tradition: if a maiden found a honeyflower and a pansy left for her by an admirer, it would mean "I am thinking of our forbidden love" in symbol rather than in writing.
•There is also so many story from childhood , like a story about a royal family.
The king sat at the center of the pansy. His wife and four beautiful daughters were the five petals of the blossom. They always dressed in rich, elegant colors and liked to show them off to everyone. They loved the king so much they crowded close to his throne to be near him.
Ladli — which in Indian languages (Hindi and Urdu) means ‘beloved daughter.’
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LADLI - The loved one! campaign by SOCIAL GEOGRAPHIC
Photo: Firoz Ahmad Firoz
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"Worst of all, violence against women and girls continues unabated in every continent, country and culture. It takes a devastating toll on women’s lives, on their families and on society as a whole. Most societies prohibit such violence -- yet the reality is that, too often, it is covered up or tacitly condoned." (UN SECRETARY-GENERAL in International Women’s Day 2007 Message.)
“Almost every country in the world still has laws that discriminate against women, and promises to remedy this have not been kept.” (UN High Commissioner for Human Rights on the eve of International Women's Day 2008)
According to one United Nations estimate, 113 to 200 million women are “demographically missing” from the world today. That is to say, there should be 113 to 200 million more women walking the earth, who aren’t. By that same estimate, 1.5 to 3 million women and girls lose their lives every year because of gender-based neglect or gender-based violence and Sexual Violence in Conflict.
In addition to torture, sexual violence and rape by occupation forces, a great number of women and girls are kept locked up in their homes by a very real fear of abduction and criminal abuse. In war and conflicts, girls and women have been denied their human right, including the right to health, education and employment. “Sexual violence in conflict zones is indeed a security concern. We affirm that sexual violence profoundly affects not only the health and safety of women, but the economic and social stability of their nations” –US Secretary of State, Condoleeza Rice, 19 June 2008 (Read more about UN Action against Sexual Violence in Conflict www.stoprapenow.org/ ).
Millions of young women disappear in their native land every year. Many of them are found later being held against their will in other places and forced into prostitution. According to the UNICEF ( www.unicef.org/gender/index_factsandfigures.html ),Girls between 13 and 18 years of age constitute the largest group in the sex industry. It is estimated that around 500,000 girls below 18 are victims of trafficking each year. The victims of trafficking and female migrants are sometimes unfairly blamed for spreading HIV when the reality is that they are often the victims.
According to the UNAIDS around 17.3 million, women (almost half of the total number of HIV-positive) living with HIV ( www.unaids.org ). While HIV is often driven by poverty, it is also associated with inequality, gender-based abuses and economic transition. The relationship between abuses of women's rights and their vulnerability to AIDS is alarming. Violence and discrimination prevents women from freely accessing HIV/AIDS information, from negotiating condom use, and from resisting unprotected sex with an HIV-positive partner, yet most of the governments have failed to take any meaningful steps to prevent and punish such abuse.
United Nations agencies estimated that every year 3 million girls are at risk of undergoing the procedure – which involves the partial or total removal of external female genital organs – that some 140 million women, mostly in Asia, the Middle East and in Africa, have already endured.
We can point a finger at poverty. But poverty alone does not result in these girls and women’s deaths and suffering; the blame also falls on the social system and attitudes of the societies.
India alone accounts for more than 50 million of the women who are “missing” due to female foeticide - the sex-selective abortion of girls, dowry death, gender-based neglect and all forms of violence against women.
Since the late 1970s when the technology for sex determination first came into being, sex selective abortion has unleashed a saga of horror in India. Experts are calling it "sanitized barbarism”. The 2001 Census conducted by Government of India, showed a sharp decline in the child sex ratio in 80% districts of India. In some parts of the country, the sex ratio of girls to boys has dropped to less than 800:1,000.
It's alarming that even liberal states like those in the northeast have taken to disposing of girls. Worryingly, the trend is far stronger in urban rather than rural areas, and among literate rather than illiterate women, exploding the myth that growing affluence and spread of basic education alone will result in the erosion of gender bias. The United Nations has expressed serious concern about the situation.
Over the years, laws have been made stricter and the punishment too is more stringent now. But since many people manage to evade punishment, others too feel inclined to take the risk. Just look at the way sex-determination tests go on despite a stiff ban on them. Only if the message goes out loud and clear that nobody who dares to snuff out the life of a female foetus would escape effective legal system would the practice end. It is only by a combination of monitoring, education, socio-cultural campaigns, and effective legal implementation that the deep-seated attitudes and practices against women and girls can be eroded.
The decline in the sex ratio and the millions of Missing Women are indicators of the feudal patriarchal resurgence. Violence against women has gone public – whether it is dowry murders, the practice of female genital mutilation, honour killings, sex selective abortions or death sentences awarded to young lovers from different communities by caste councils, rapes and killings in communal and caste violence, it is only women’s and human rights groups who are protesting – the public and institutional response to these trends is very minimal.
Millions of women suffer from discrimination in the world of work. This not only violates a most basic human right, but has wider social and economic consequences. Most of the governments turn a blind eye to illegal practices and enact and enforce discriminatory laws. Corporations and private individuals engage in abusive and sexist practices without fear of legal system.
More women are working now than ever before, but they are also more likely than men to get low-productivity, low-paid and vulnerable jobs, with no social protection, basic rights nor voice at work according to a new report by the International Labour Organization (ILO) issued for International Women’s Day 2008. Are we even half way to meeting the eight Millennium Development Goals?
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Unite To End Violence Against Women!
Say No To Sex Selection and Female Foeticide!!
Say No To Female Genital Mutilation!!!
Say No To Dowry and Discrimination Against Women!!!!
Say Yes To Women’s Resistance !!!!!
Educate & Empowered Women for a Happy Future !!!!!!
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Poster for the Brussels International Exposition which was a world's fair held in Brussels, Belgium, from 23 April to 1 November 1910.