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Blue Origin's New Glenn, launching for the first time from LC-36 at Cape Canaveral. New Glenn successfully launched at 2:03AM on January 16th, but its first stage wasn't able to stick the landing as intended on the drone ship out at sea.
NASA Office of Communications Senior Science Communications Officer Karen Fox introduces, from left to right, NASA Planetary Science Division Director Lori Glaze, University of Arizona OSIRIS-REx Principal Investigator Dante Lauretta, NASA OSIRIS-REx Deputy Project Manager Mike Moreau, Lockheed Martin Deep Space Exploration Chief Engineer Tim Priser, and NASA Chief Scientist Eileen Stansbery during an OSIRIS-REx sample return press conference, Sunday, Sept. 24, 2023, shortly after the capsule landed at the Department of Defense's Utah Test and Training Range. The sample was collected from the asteroid Bennu in October 2020 by NASA’s OSIRIS-REx spacecraft. Photo Credit: (NASA/Keegan Barber)
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Laboratoire - À l'origine d'une bête publique
www.facebook.com/events/1649414518445827
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For Fauve: www.facebook.com/For-Fauve-342822905824393
Collectif dont les oeuvres chorégraphiques sont portées par Marilyn Daoust et Laurie-Anne Langis.
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Suite à une semaine de résidence technique à la Maison de la culture du Plateau-Mont-Royal, For Fauve vous convie à une présentation de la pièce « À l’origine d’une bête publique ».
Après une première étape de recherche en 2016, For Fauve s'est récemment replongé dans le matériel pour lui donner un second souffle.
Cette deuxième étape de création se clôturera donc avec cette présentation qui sera suivie d'une session Larsen dirigée par Josianne Dulong-Savignac afin de recueillir vos commentaires et impressions.
« À l’origine d’une bête publique »
Liées l'une à l'autre, les phases de leurs origines convergent en un centre de gravité qui ne leur appartient plus.
À travers différents états altérant leurs identités propres, deux femmes oscillent entre l’essence humaine instinctive et la construction des codes sociaux.
Sur la corde raide, elles sont en quête de sincérité, tracent leur chemin au sein d'un univers animal et de luxure artificielle qui pourrait les emporter.
CRÉDITS:
Idéation, chorégraphie et interprétation: Marilyn Daoust et Laurie-Anne Langis
Compositeur et musicien live: Mathieu Arsenault
Collaborateur à la dramaturgie et troisième oeil: Gabriel Léger-Savard
Conception d’éclairages: Nicola Dubois
Conception d’éléments scénographiques: Hugo Dalphond
Conception des costumes: Manon Guiraud
Répétitrice (2016): Caroline Gravel
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I bought Forest Origins pink oyster mushroom grow kit because I wanted to have tasty mushrooms to eat. We'll, these looked good but tasted like crap.
Mild mannered photographer Gary Meulemans came across this toxic dump site only to realize that the radioactive materials around him would give him supernatural powers. Behold, the dawn of G-Man, the most powerful ginger in the galaxy.
english
en.wikipedia.org/wiki/C%C3%A1ceres,_Spain
is the capital of the same name province, in the autonomous community of Extremadura, Spain. As of 2009, its population was 91,131 inhabitants. The municipio has a land area of 1,750.33 km², and is the second largest in geographical extension in Spain.
There have been settlements near Cáceres since prehistoric times. Evidence of this can be found in the caves of Maltravieso and El Conejar. The city was founded by the Romans in 25 BC.
The old town (Ciudad Monumental) still has its ancient walls; this part of town is also well known for its multitude of storks' nests. The walls contain a medieval town setting with no outward signs of modernity, which is why many films have been shot there. The Universidad de Extremadura, and two astronomical observatories are situated in Cáceres. The city is also a seat of the Roman Catholic Diocese of Coria-Cáceres.
Cáceres was declared a World Heritage City by UNESCO in 1986 because of the city's blend of Roman, Moorish, Northern Gothic and Italian Renaissance architecture. Thirty towers from the Islamic period still stand in Cáceres, of which the Torre del Bujaco is the most famous.
History
Maltravieso Cave.
The origins of Cáceres go back to prehistoric times, as evidenced by the paintings in the Cuevas de Maltravieso (Maltravieso Caves) which date back to the late Paleolithic period. Visitors can see remains from medieval times, the Roman occupation, Moorish occupation and the Golden age of Jewish culture in Spain. Cáceres has four main areas to be explored: the historical quarter, the Jewish quarter, the modern center, and the outskirts.
The first evidence of humans living in Cáceres is from the Late Paleolithic era, around 25,000 BC. Cáceres as a city was founded as Castra Caecilia by Quintus Caecilius Metellus Pius and started to gain importance as a strategic city under Roman occupation, and remains found in the city suggest that it was a thriving center as early as 25 BC. Some remains of the first city walls built by the Romans in the 3rd and 4th centuries still exist, including one gateway, the Arco del Cristo.
After the fall of the Western Roman Empire, the city was occupied by the Visigoths, and entered a period of decline until the Arabs conquered Cáceres in the 8th century. The city spent the next few centuries mostly under Arab rule, although power alternated several times between Moors and Christians. During this time, the Arabs rebuilt the city, including a wall, palaces, and various towers, including the Torre de Bujaco. Cáceres was reconquered by the Christians in the 13th century (1229). During this period the city had an important Jewish quarter: in the 15th century when the total population was 2,000, nearly 140 Jewish families lived in Cáceres. The Jewish population was expelled by Queen Isabella and Ferdinand of Aragon in 1492, but many remains of the Jewish presence of the period can still be seen today in the Barrio San Antonio.
Cáceres flourished during the Reconquista and the Discovery of America, as influential Spanish families and nobles built homes and small palaces there, and many members of families from Extremadura participated in voyages to America where they made their fortunes. In the 19th century, Cáceres became the capital of the province, marking a period of growth which was halted by the Spanish Civil War. Today, the headquarters of the university as well as several regional government departments are to be found in Cáceres.
Português
pt.wikipedia.org/wiki/C%C3%A1ceres_(Espanha)
Cáceres é um município de Espanha na província de Cáceres, comunidade autónoma da Estremadura, de área 1 768 km². Em 2011 tinha 95 026 habitantes (densidade: 53,7 hab./km²). A cidade está ligada à rede ferroviária portuguesa através do Ramal de Cáceres.
História
A presença humana no território que hoje em dia corresponde à cidade de Cáceres remonta à Pré-história. Na zona de Calerizo existem várias escavações onde foram encontradas pinturas de mãos humanas com a particularidade de ter o dedo mindinho amputado.
Mas foi, sem dúvida, no século I a.C., aquando da fundação romana, da capital administrativa do local, Norba Caesarina, junto da via de comunicação mais importante da zona (depois conhecida como Via da Prata), que a cidade conheceu os primeiros tempos de prosperidade. No século V d.C., os visigodos arrasaram a cidade e até ao século IX não se ouviu mais falar de Cáceres.
Os muçulmanos aproveitaram a localização estratégica, na qual tinha assentado a colónia romana, para construir uma base militar para fazer frente aos cristãos vindos do norte durante a época da Reconquista. A denominação árabe do território é incerta, mas entre elas Hizn Qazrix o Al Qazrix é o nome mais provável.
No século XII, devido ao avanço dos cristãos, a cidade foi fortificada com uma muralha de adobe. Esta não serviu de muito pois o rei Afonso IX, monarca do Reino de Leão, tomou a cidade anos depois a 23 de Abril de 1229, dia de São Jorge, que desde então é o padroeiro da cidade.
A partir desse momento, Cáceres começa a transformar-se, construindo igrejas no lugar das mesquitas e palácios cristãos sobre os palácios muçulmanos. Com algumas modificações desde o século XVIII, a cidade chega aos nossos dias quase sem alterações, sendo uma das cidades monumentais mais bem conservadas do Mundo.
Nangis pourrait-être d’origine et de formation gallo-romaine. La première forme semble être Nangiacus, puis Nangeium, Nangeis puis Nangiis. Nangis apparaît officiellement en 1157 sur une bulle du pape Adrien IV.
Une autre interprétation décompose le nom de Nangis en deux substantifs celtiques : Nan (rivière) et Gys (habitation), ce qui donnerait « habitation de la rivière ».
Nangis n’est arrosé par aucune rivière de surface mais dans son sous-sol coule un torrent à fort débit, et n’oublions pas que l’avant -poste fortifié de la Grande-Bertauche protégeait un petit ruisseau.
Troisième hypothèse : la traduction de Nangiacus en domaine de Nanguis, nom qui fut peut-être celui du premier possesseur du Chastel.
Autre supposition : une partie de la forêt de Bièvre portait, près de Chenoise, le nom de forêt de Hogis. Peut-être la partie de forêt occupant le territoire du Chastel portait-elle le nom de Nangis par opposition et pour la distinguer de celle de Hogis.
Nangis : de la guerre de Cent Ans au Premier Empire
Pendant la guerre de Cent Ans, Nangis est épargnée de justesse. Jeanne d’Arc vient de faire sacrer Charles VII à Reims, le 17 juillet 1429. Le 25 juillet, le duc de Bedford, régent et oncle du jeune roi d’Angleterre Henri VI, envoie des renforts à Winchester ; une armée de 10 000 hommes se porte sur Corbeil et Melun. Revenant de Reims vers Paris, Charles VII campe à Provins et déloge la garnison anglaise. Celle-ci se replie sur Nangis et brule, au passage, Sognolles, Lizines, Landoy et Vanvillé. Sous l’influence de la Pucelle, Charles VII se porte jusqu’à Nangis à la rencontre des anglais. Devant cette démonstration d’énergie, Bedford refuse le combat et se retire dans les plaines de Brie.
1560, Charles IX, fils d’Henri II et de Catherine de Médicis, est roi à 10 ans. Sa mère assure la régence. Les guerres de religion éclatent. En 1560, l’église de Vanvillé est brûlée par les protestants. En 1562, le prince de Condé brûle Cucharmoy et Saint-Just. En 1567, l’armée protestante pille Montereau, Bray et Nogent-sur-Seine, dévaste Chalautre-la-Petite et Chalmaison.
Un groupe de huguenots campe à la Croix-en-Brie qu’elle met au pillage.
Le passage des troupes royales est aussi néfaste que celui des protestants. Le 9 août 1574, les troupes de la reine mère, allant à la rencontre de Henri III revenant de Pologne, pillent Rampillon, Vanvillé et Landoy. Puis, le 25 novembre 1576, les protestants pillent, une fois de plus, Rampillon ; l’église est saccagée. En 1592, une bande de vagabonds pillent Villeneuve-les-Bordes ; l’église est incendiée. En fait, à chaque fois, les troupes sont accompagnées de pillards.
Les habitants de Nangis, grâce aux fossés qui en imposent aux bandes de pillards, peuvent traverser cette longue période de troubles sans trop souffrir.
1747, le 6 février, jour de liesse à Nangis et grande réception au château. Madame la dauphine Marie-Josèphe de Saxe, fille du roi de Pologne, se rend à Paris où doivent avoir lieu les fêtes de son mariage avec le dauphin de France, fils de Louis XV et père de Louis XVI ; elle s’arrête à Nangis. On prétend que le dauphin, venu incognito à Nangis, déguisé en page, servit sa future femme pendant le banquet.
1759, le 27 février, le prince de Bourbon, comte de La Marche, prince de sang, épouse dans la chapelle du château de Nangis la princesse Fortunée Marie d’ Est, fille du prince Marie d’ Est, prince de Modène et de la princesse Charlotte Aglaée d’ Orléans, princesse de sang.
1767, autre mariage princier. Le 31 janvier, Louis-Alexandre Joseph Stanislas de Bourbon, prince de Lamballe, épouse la princesse Marie-Thérèse Louise de Savoie de Carignan. Veuve le 6 mai 1768, l’infortunée princesse périt assommée et décapitée en 1792 au cours des massacres de septembre. Un de ses geôliers lui arrache le coeur pour le manger et transporte le corps sous les fenêtres de la reine Marie-Antoinette dont elle était l’amie et la confidente.
1814, la France est envahie et Nangis voit les différentes armées aux prises sur son territoire. Tandis que les Prussiens opèrent vers la Marne, l’armée russe et autrichienne, s’avançant derrière la Seine, franchit ce fleuve à Montereau et à Bray puis repousse le corps des maréchaux Victor et Oudinot qui s’étaient retirés derrière la rivière Yerres.
Napoléon, qui vient de culbuter les prussiens à Montmirail, accourt au secours de ses lieutenants pour rejeter l’ennemi au-delà de la Seine et couper les corps de troupes qui s’étaient aventurés jusqu’à Fontainebleau. Le général Gérard surprend l’avant-garde ennemie qui s’est établie à Mormant, la chasse de cette ville l’épée dans les reins et la rejette sur Nangis qui est occupée par un corps bavarois.
Le combat continue dans la vaste plaine entre Mormant et Nangis, l’ennemi toujours repoussé est chassé de Nangis et rejeté sur Montereau. La division bavaroise Lamotte, rejointe entre Valjouan et Villeneuve les Bordes par les troupes du général Gérard, est mise en déroute et sabrée. Ce sont ces faits précursseurs de la bataille de Montereau que l’histoire a appelé le combat de Nangis le 17 février 1814. Le moulin du Haut-Mondé (La Sablière), situé sur le mamelon qui domine Nangis, est renversé par l’artillerie.
Napoléon s’arrête à la Baraque, à l’entrée de Nangis. De là, il donne ses ordres aux troupes qui défilent devant lui, dirigeant le corps d’Oudinot sur Provins, celui de MacDonald sur Donnemarie et le maréchal Victor sur Montereau. La Vieille Garde bivouaque dans le parc du château et sur les boulevards.
L’empereur, harassé de fatigue, passe la nuit au château. C’est là qu’il écrit cette lettre, datée du 18 février, au ministère de Caulaincourt pour lui retirer ses pleins pouvoirs.
Craig Knapp visits the "origin" of the Franka Kamerawerks (factory) at the site of 17 Insel Strasse, Bayreuth, Germany (home of owner? before the move in 1919 to 09-11 Jahnstrasse) .
I am holding my 1951 Franka Rolfix 6x9cm (120mm film) folding camera which I shoot with frequently, developing the film and making prints in my own "traditional wet darkroom".
I could not find a building with the address of 17, but there is an empty lot over my right shoulder, the next place to the right in the photo is 11, then the numbers jump to 23...but I am in the right area.
Special Thanks to the FRANKA FLICKR Group Leader Hans Kerensky for providing the address.
Self portrait by Craig Knapp 08JUL2012.
rea
Le Colisée, à l'origine amphithéâtre Flavien (Colosseo en italien), est un immense amphithéâtre ovoïde situé dans le centre de la ville de Rome, entre l'Esquilin et le Cælius, le plus grand jamais construit dans l'empire romain. Il est l'une des plus grandes œuvres de l'architecture et de l'ingénierie romaines.
Sa construction, juste à l'est du Forum Romain, a commencé entre 70 et 72 ap. J.-C., sous l'empereur Vespasien, et s'est achevée en 80 sous Titus. D'autres modifications ont ensuite été apportées au cours du règne de Domitien (81-96)1. Le nom d'amphithéâtre Flavien dérive du nom de famille (gens Flavii) des deux empereurs Vespasien et Titus.
Pouvant accueillir entre 50 000 et 75 000 spectateurs2, le Colisée a été utilisé pour les venationes (combats d'animaux sauvages), les munera (combats de gladiateurs) et autres spectacles publics, tels que des exécutions de condamnés à mort, des reconstitutions de batailles célèbres et des drames basés sur la mythologie romaine. Il est resté en service pendant près de 500 ans, les derniers jeux se prolongeant jusqu'au vie siècle. Pour l'inauguration du Colisée, en 80 ap. J.-C., Titus donne une naumachie dans le Colisée transformé en bassin reconstituant la bataille navale de Corinthe contre Corcyre. Le bâtiment a finalement cessé d'être utilisé au cours du haut Moyen Âge. Il a plus tard été réutilisé pour des usages variés tels que des habitations, des ateliers d'artisans, le siège d'un ordre religieux, une forteresse, une carrière et un sanctuaire catholique chrétien.
Le Colisée est actuellement en état de ruine, en raison des dommages causés par les tremblements de terre et la récupération des pierres, mais il continue à donner la mesure de l'ancienne puissance de la Rome Impériale. Aujourd'hui, il est l'un des symboles de la Rome moderne, une de ses attractions touristiques les plus populaires, et a encore des liens étroits avec l'Église catholique romaine : chaque Vendredi saint, le pape mène une procession aux flambeaux sur un chemin de croix aboutissant à l'amphithéâtre. Le Colisée est représenté sur la pièce de monnaie italienne de 5 centimes d'euro
Hahndorf.
The origins of Hahndorf can be indirectly traced back to George Fife Angas, one of the financiers of SA and the SA Company. Through his SA agent Mr Flaxman, Angas purchased seven Special Surveys totalling 28,000 acres in the Barossa Valley in 1839. But whilst still in England in 1838 George Fife Angas met Lutheran Pastor Kavel and then soon after he financed Pastor Kavel’s passage to SA along with and 250 German Lutherans immigrants. Angas wanted to have a supply of potential labourers and possible tenants for his land purchases in the SA colony. His actions encouraged other German Lutherans to migrate to SA. Another group of German Lutherans arrived in SA in 1838 aboard the ship the Zebra under the command of Captain Hahn. Captain Hahn searched for suitable land for the 200 or so people from the Zebra so that they could settle together as a religious community. He accidentally met William Dutton who had just paid for the Mt Barker Special Survey of 1839. Hahn asked for 100 acres, to be rent free in the first year, to help the Lutherans become established near Mt Barker. Around 150 acres were allotted to the Germans by Dutton, Finniss and MacFarlane from the Mt Barker Special Survey and 240 acres were purchased from the government. Soon more German Lutherans, including some from Klemzig and Pastor Kavel’s group joined the original group led by Captain Hahn. They formed a village in early 1839 along traditional German lines and called it Hahndorf after the Captain that had been so helpful to them. The story of Hahndorf had begun. The land was divided between the 54 founding Lutheran families and Hahndorf thus became the second (after Klemzig) and eventually oldest surviving German settlement in Australia. But it did not remain that way for long. In the 1840s some families moved away to other areas of German settlement, partly because of religious splits between Pastor Kavel and Pastor Fritzsche and by the 1850s English background families started moving into the village of Hahndorf as well. As most families had a frontage to the main street many of the original buildings from the 1840s and early 1850s remain today with their typical German architectural style. They include houses, the old mill (the first settlers grew wheat for the Adelaide market), two Lutheran churches, St. Pauls (1890) and St. Michaels (1858, the second church on the site), two of the early hotels, several early stores and the Hahndorf Academy. The Hahndorf Academy opened in 1857 as a school for the Lutherans where they were taught in German but learned English as well. The current large Academy building was built with its two storeys in 1871. In 1876 it also became a Lutheran seminary for a short time before reverting to a secular Academy which finally closed in 1912.
'Myanmar Origin'
Rohingya Refugees in Bangladesh: Limiting the Damage of a Protracted Crisis
www.crisisgroup.org/asia/south-east-asia/myanmar-banglade...
Rohingya Refugee Crisis Explained
www.unrefugees.org/news/rohingya-refugee-crisis-explained/
Six Years of Rohingya Refugee Crisis in Bangladesh: From Here to Where?
www.spf.org/apbi/news_en/b_240627.html
The Rohingyas are a Muslim minority from the North Rakhine State in western Burma. Over the past forty years, the Burmese government has systematically stripped over 1 million Rohingya of their citizenship. Recognized as one of the most oppressed ethnic groups in the world, the Rohingya are granted few social, economic and civil rights. They are subjected to forced labor, arbitrary land seizure, religious persecution, extortion, the freedom to travel, and the right to marry. Because of the abuse they endure in Burma, hundreds of thousands of Rohingya have fled Burma to seek sanctuary in neighboring Bangladesh. In the refugee camps along the south east coast where they settle, most are not recognized as refugees and are considered illegal economic migrants. Unwanted and unwelcome, they receive little or no humanitarian assistance and are vulnerable to exploitation and harassment. In recent years, the Rohingya have paid brokers to smuggle them by boat from Bangladesh to Malaysia and even beyond to Australia, sparking the attention of governments throughout the region.
The Association of Southeast Asian Nations (ASEAN) has confirmed that the statelessness of the Rohingya is not just a Burma-related problem, but a problem with larger regional implications.
pulitzercenter.org/reporting/burma-bangladesh-muslim-mino...
pulitzercenter.org/reporting/rohingya-bangladesh-burma-my...
pulitzercenter.org/reporting/rohingya-burma-bangladesh-st...
www.doctorswithoutborders.org/publications/reports/2002/r...
blogs.mediapart.fr/edition/les-invites-de-mediapart/artic...
pulitzercenter.org/blog/week-review-inside-burma-presiden...
“Images are the true reality today.” - Slavoj Žižek
This installation invites visitors to sit down and play Russian Roulette with the Weltschmerz Channel, which, in spite of being fictive, plays videos that are quite real. To take part in the installation, the visitor has to sit down, pick up a revolver, spin the barrel, put the revolver against his/her head and pull the trigger. A television set will then play a short video, which could be part of almost any news cast. The participant may watch it while having his/her reaction subtly tracked, amplified and played back as the throbbing of a gruesome piece of meat on a table. The choice of video is random, yet it is made from a limited selection of given footage.
Credit: Maša Jazbec, Tiago Martins
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“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
(Alda Merini)
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click to activate the icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream;
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
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Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries. This year, on the occasion of Good Friday I went to the pretty town of Licodia Eubea (in the province of Catania), I'll start by saying that in this procession a unique character comes to life in statue form that cannot be found anywhere else place in Sicily, it is called "Ciurciddu" (translated "Circello"), he pulls Christ with a rope tied around his neck while he carries the Cross, this bad character has a profound symbolic-allegorical meaning, he represents "the Evil that exists in the world, the refusal towards the Truth announced by Christ", causing him suffering by pulling him with the rope tied around his neck. The boys and men "carriers of the floats" gather together, preparing for the moment when, once the procession has begun, the "'a Giunta" will take place around 10:00 a.m., or rather the very painful "encounter" between Christ ( who carries the Cross, linked to Ciurciddu) and His Mother of Sorrows (with her heart pierced by a sword, an iconic image of Spanish origin), during the meeting "the bow or greeting takes place" between the two floats, it is the Greeting that Mother and Son do in one of the most characteristic moments of this procession. While the two vares are brought to an ancient church, another event takes place which strongly characterizes this tradition, the "auction of the Cross" takes place, the ability to carry the Cross, weighing 70 kg, on one's shoulder, up to Churc of Calvary (a long uphill journey to reach the upper part of the town), is put up for auction, the highest bidder wins this possibility, after which an extraordinary event occurs: the devotee who wins the auction is embraced by numerous villagers, with great transport and affection, this is because those who participate in the auction certainly do so out of devotion but also possibly because they have had someone in their family with more or less serious health problems, and this is why people hug them and encourage them by showing their closeness . In the afternoon the procession resumes, now the Christ is dead, he is in the vara with the Urn, and is called "'u Signuri' a cascia" (by which term means "the Lord in the coffin"), the two vare (the dead Christ and His Mother of Sorrows) are carried in procession up to the Church of Calvary, where the heavy and ancient Cross carried on the shoulder by the devotee was hoisted; here, even if Christ is dead, the Crucifixion takes place , the mystical moment is accompanied by ancient songs-lamentations by the singers of the SS association. Crucifix; subsequently Christ is placed from the Cross in the urn, and descends back into the center of the town, where in the church of the Capuchin Fathers the devout people "make peace with the Lord", an act of reconciliation and request for forgiveness before the figure of Christ Died. Subsequently, late in the evening, Christ and his Mother are led into the Mother Church.
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Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, in occasione del Venerdì Santo mi sono recato nel grazioso paese di Licodia Eubea (in provincia di Catania), inizio col dire che in questa processione prende vita, in forma statuaria, un personaggio unico che non si trova in nessun’altro luogo della Sicilia, si chiama “Ciurciddu” (tradotto “Circello”), egli tira con una corda legata al collo il Cristo mentre porta la Croce, questo tristo personaggio ha un profondo significato simbolico-allegorico, egli rappresenta “il Male che c’è nel mondo, il rifuto verso al Verità annunciata dal Cristo”, creandogli sofferenza tirandolo con la corda legata al collo. I ragazzi e gli uomini “portatori delle vare” si riuniscono tra loro, preparandosi al momento in cui, iniziata la processione, si realizzerà attorno alle ore 10:00 “ ‘a Giunta”, ovvero “l’incontro” dolorosissimo tra il Cristo (che porta la Croce, legato a Ciurciddu) e Sua Madre l’Addolorata (col cuore trafitto da una spada, immagine iconica di origine spagnola), durante l’incontro “avviene l’inchino o saluto” tra le due vare, è il Saluto che Madre e Figlio si fanno in uno dei momenti più caratteristici di questa processione. Mentre le due vare vengono portate in una antica chiesa, avviene un altro evento che caratterizza fortemente questa tradizione, ha luogo “l’asta della Croce”, il poter portare in spalla la Croce, del peso di 70 kg, fino alla Chiesa del Calvario (un lungo percorso in salita a raggiungere la parte alta del paese), viene messo all’asta, il maggiore offerente si aggiudica questa possibilità, dopodiché avviene un fatto straordinario: il devoto che si è aggiudicato l’asta viene abbracciato da numerosissimi paesani, con grande trasporto ed affetto, questo perché chi partecipa all’asta lo fa certamente per devozione ma anche possibilmente perché in famiglia ha avuto qualcuno con problemi più o meno gravi di salute, ed è per questo che le persone lo abbracciano e lo incoraggiano mostrandogli la loro vicinanza. Nel pomeriggio riprende la processione, adesso il Cristo è morto, si trova nella vara con l’Urna, ed è chiamato “ ‘ u Signuri ‘ a cascia” (col quale termine si intende “il Signore nella cassa da morto”), le due vare (il Cristo morto e Sua Madre l’Addolorata) vengono portate in processione fin sopra la Chiesa del Calvario, dove la pesante ed antica Croce portata in spalla dal devoto è stata issata, qui, anche se il Cristo è morto, avviene la Crocifissione, il mistico momento è accompagnato da antichi canti-lamentazioni ad opera dei cantori dell’associazione SS. Crocifisso; successivamente il Cristo viene deposto dalla Croce nell’urna, e ridiscende nel centro del paese, ove nella chiesa dei Padri Cappuccini il popolo dei devoti “ fa ‘ a Paci co’ Signuri”, atto di riconciliazione e richiesta di perdono innanzi la figura del Cristo Morto. Successivamente, in tarda serata, il Cristo e Sua Madre vengono condotti nella Chiesa Madre.
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(Best viewed large - this pic was taken last year, although I have slightly enhanced it to accompany the poem for the group Words World )
The Wildwood
This is a place where pixies and elves dance at midnight
under a full moon.
This is a place where great trees have stood and fallen,
and been reborn,
since time immemorial
This is a place where the rich earth has never yet been tilled
or built upon by the hand of man
A place no gardener ever tidies up
Where the land recycles every fallen leaf, twig and branch,
composting them through its agencies of munching insects
and all consuming fungi
feeding them back into the living green
- a self-perpetuating ecosystem.
This is a place where deer and fox roam
Where badger snuffles for his nightly sustenance
Where woodpecker drills for his daily meat.
This is a place where tiny woodland mice and voles creep,
and owl glides silently and unerringly through the canopy
as he hunts for his nocturnal breakfast
This a place where clouds of flying insects hum
and myriad small birds of many kind
sing and warble away the daylight hours.
This is a place where outlaws and brigands hid
in days of yore
Through which barbarian hordes crept in silence
on their way to plunder sleepy country villages and towns
This is a place where gypsies once came to gather healing herbs,
and witches to forage for potent plants to mix in potions.
This is a place of magic and mystery,
A place where ancient spirits dwell.
This is the wildwood.
by me
Using Moda's Origins line of fabric. Backed with some Botany and a piece from Morris Garden by Moda. Completed May 2011. Couch throw.
I'm a great appreciator of art for its own sake. When the granite carvings of Brent Reeve started sprouting all over the wilderness, they were a mystery to everyone but his personal friends. After asking around for many months, I eventually met the man a few years back. These days, he's gone on to carve a wild array of imaginative images and his signature heads all over my homeland – even in people's front yards. But I love the origin story. He was a man escaping the trauma buzzing in his head, leaving pictures like some modern version of an ancient tribesman on the landscape. The motivation was just getting it out, an escape from the ache of keeping too much inside. It was much the same for me at the start. Though my daily journal has a decent crowd of followers, I was a decade in before I topped a couple dozen. Pushed along by the joy of creating itself, feelings that need sharing. Saying to find your way in the pouring rain, and please, tread on me.
August 28, 2024
Prospect, Nova Scotia
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Michael Møller ( left ) Acting Director General of United Nations Office at Geneva ( UNOG ) and Acting Secretary-General of the Conference on Disarmament with Mazlan Muhammad ( right ) Permanent Representative of Malaysia to the United Nations Office at Geneva and Chairman of the 2015 BWC Meeting of States Parties during of the 40th anniversary of BWC. 30 March 2015. UN Photo / Jean-Marc Ferré