View allAll Photos Tagged Rimedi
Sentiva che la gente lo avrebbe annientato come i cani dilaniano un cane ferito che guaisce dal dolore. Sapeva che l’unica salvezza dalla gente stava nel nascondere le sue ferite.
[Lev Tolstoj]
Situated along Corso Vittorio Emanuele in Noto, southeastern Sicily, this storefront encapsulates the refined aesthetic integration that characterizes the historic core of this UNESCO World Heritage site. Rebuilt entirely following the devastating earthquake of 1693, Noto was reimagined in the Sicilian Baroque style, crafted from local golden limestone that radiates a warm, honey-colored hue under natural sunlight. The image showcases Parafarmacia Gli antichi rimedi naturali, operated by Dr. A. Viola, where traditional apothecaries' heritage harmonizes with contemporary retail design. Above the closed wooden rolling shutter sits an ornate, sculpted pediment featuring classical scrollwork, an emblem of the Rod of Asclepius—the ancient Greek symbol of medicine and healing—and elegant calligraphy advertising natural remedies, homeopathy, and herbalism. The entryway is flanked by modern vertical banners promoting local perfumes inspired by Sicilian botanical essences, such as Syracuse lemon and Taormina orange blossom, while an artistic installation of cobalt blue branches cascades over the façade, adding a contemporary stylistic contrast to the historic stone masonry.
Historically and geographically, Noto stands as a monument to urban planning of the Val di Noto region, located approximately 32 kilometers southwest of Syracuse and 8 kilometers from the Ionian coast. Designed on a grid layout across a hillside by architects such as Rosario Gagliardi and Vincenzo Sinatra, the town is celebrated for its theatrical urban vistas, grand palazzi, and magnificent churches. Today, tourism and cultural heritage drive the local economy, drawing visitors globally to experience events like the annual Infiorata di Noto, where streets are carpeted with intricate floral mosaics. The architectural landscape is defined by soft calcarenite stone, ornate wrought-iron balconies supported by sculpted grotesques, and classical porticos that reflect the 18th-century noble and ecclesiastical ambition.
Visitors exploring Noto and the broader Siracusa province are immersed in a rich culinary culture shaped by Mediterranean agriculture and centuries of Greek, Arab, and Norman influences. Local gastronomy highlights regional produce including Avola almonds, Pachino tomatoes, and wild herbs harvested from the Hyblaean countryside. Traditional dishes feature pasta alla Norma, prepared with fried aubergines, rich tomato sauce, and salted ricotta, as well as fresh seafood preparations utilizing local tuna and swordfish. Dessert traditions are particularly renowned, starring artisanal granite infused with local almond milk (granita di mandorla) or lemons, served alongside warm brioche, alongside classic Sicilian cannoli filled with sweetened sheep's milk ricotta.
RX_02706_20240511_Noto
Chicory è uno dei rimedi floreali del dott. Eduard Bach, favorisce la solidarietà verso il prossimo, fa distogliere l'attenzione da se stessi, fa cessare l'aggressività.Il blu di questo fiore dalla breve vita è fluido, delicato e ricettivo,gli insetti ne sono incredibilmente attratti
Chicory is one of the flower remedies of Dr. Eduard Bach, promotes solidarity towards others, draws attention away from oneself, stops aggression. The blue of this short-lived flower is fluid, delicate and receptive, insects are incredibly attracted to it
Strict Surveillances.
ਦ੍ਰਿੜਤਾ ਭਰੇ ਕਵੀ ਪਸੀਨੇ ਦੇ ਲੈਂਸ ਪ੍ਰੈਕਮੈਟਿਕ ਸਬਕ ਉਸਾਰੀਆਂ ਦੀਆਂ ਸ਼ਿਕਾਇਤਾਂ ਡਿੱਗ ਰਹੀਆਂ ਸਮਝਾਂ ਦੇ ਅਨੁਕੂਲ,
bustards trussers διάφανα σημάδια διεστραμμένα μάτια φταίει κάλτσες fowling διάβολοι φωνές γλώσσες διασκεδαστικές μέλισσες περιφρόνηση προσβολές μεγάλες καμήλες διασχίζουν Μεσογειακές κακοποιούς,
megsérthető tévedések ambiciózus kiütési tervek emlékezetes vállalkozások, amelyek provokálják a vállalkozásokat aláíró vállalkozásokat trombitárok őrök buktatók felháborodások ütemezett üzenetek közlése,
corsi per tutori congiunzioni maniere estenuanti capriole ciarlatani rimedi vorticosi venti elementari nature trascinanti veniences strani mummers giorni museruola,
偉大な脱糞プライベートワインの解釈計算されたダチョウの卵ヒダルゴ真珠かしめられた指解きほぐす真実腹自由な道化師喜びソーセージ理由咳をする傑作釣り池ラスカルメリットなめる風.
Steve.D.Hammond.
Incenso di Gerusalemme per la preghiera...., incenso liturgico antibatterico. Resina di Dammar contro la tristezza....
Porto Antico, Suq
Remedies
ROSA CON INTRUSO
Uno dei segni più comuni di parassiti delle rose è la presenza di insetti. Gli afidi, ad esempio, sono piccoli insetti di colore verde o nero che si nutrono delle foglie e dei fiori delle rose. Possono essere facilmente riconosciuti dalle loro forme a forma di pera. Altri insetti che possono infestare le rose sono le cimici, le coccinelle e le formiche.
Note tratte dal sito:
www.agrimag.it/parassiti-delle-rose-cause-e-rimedi/
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ROSE WITH INTRUDER
One of the most common signs of rose pests is the presence of insects. Aphids, for example, are small green or black insects that feed on the leaves and flowers of roses. They can be easily recognized by their pear-shaped shapes. Other insects that can infest roses are bedbugs, ladybugs and ants.
Immagine realizzata con lo smartphone HUAWEI MATE 20 PRO
"... Yo nunca he entablao tropilla;
pero el pobre, compañero,
debe tener algún lujo
pa’rimediar cuando menos.
Yo, me siento en mis caballos
como si ensillara el tiempo;
y voy camino adelante
sin discutir con el cielo,
de mañana, en un rosao;
de tarde en un azulejo! .."
Fragmento de "Los dos fletes", de Osíris Rodríguez Castillo
Fuente: gauchoguacho.blogspot.com
Ayacucho, Provincia de Buenos Aires, Argentina
Written Words Hit Harder Than Spoken Ones.
Imposicionamientos recogidos concluyeron preguntas incitantes hechos testigos leyes,
conducing commixing gweithredu abetments bwriadau yn golygu cyfleoedd caffael yn,
заговоры осуществляется защита удары судьбы охотников щепетильность путешествия отводные акты,
et tam gravi dicta fuerint aperta inimicorum dissolutiones offensives aggravantes,
exams cogitations distributions evidence understanding confusion overwhelmed facts memories,
προχωρούν οι συνομιλίες ευνοεί την αποστολή μυστικά άπιστος επικοινωνιών διαφθείρει θρησκείες,
ambizioni sinistre possedevano pretesa cancellando coscienze rimedi impetuosi scoperta malizia,
príosúnaigh tairiscintí éad foraitheanta rabhaidh gaistí Shéan díspeagadh leanúnach ar idirbheartaíocht thirsts,
instruments reconnaissances dangers réputations disposition des pardons déclarations de l'obscurité,
問題の自分に不利な判決詩的な評決文責全会一致会話飛行.
Steve.D.Hammond.
ORNITHOGALUM UMBELLATUM O STELLA DI BETLEMME
La Stella di Betlemme (Ornithogalum umbellatum) è una pianta perenne comune in Europa, della famiglia delle Liliacee (come le cipolle e l’aglio); questa cresce nei prati e nei terreni, è una pianta ornamentale rara, alta circa 15-30 cm di cui le foglie hanno una linea bianca che le divide a metà e le traccia lungo tutta l’estensione.
Note tratte dal sito:
www.cure-naturali.it/enciclopedia-naturale/rimedi-natural...
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ORNITHOGALUM UMBELLATUM OR STAR OF BETHLEHEM
The Star of Bethlehem (Ornithogalum umbellatum) is a perennial plant common in Europe, of the Liliaceae family (like onions and garlic); this grows in meadows and land, it is a rare ornamental plant, about 15-30 cm tall, of which the leaves have a white line that divides them in half and traces them along the entire extension.
CANON EOS 600D con ob. SIGMA 70-300 f./4-5,6 DG Macro
Note: this photo was published in an Aug 5, 2008 NowPublic blog entitled "Waiting for iPhone 3g." It was also published in a Mar 25, 2010 Wikimedia Commons blog with the title "File:Sleeping-1-dot-jpg." It was also published in a Nov 8, 2008 blog titled "The Importance of Sleep to Teenagers." And it was published in a Jul 6, 2010 blog titled "Keep Dreaming, Kid: Rhode Island High School Tells Students to Sleep In." It was also published in a Sep 8, 2010 blog titled "Sleep less than 6 hours a night? Hello, diabetes..." And it was published ina Dec 21, 2010 blog titled "Not Just for Kids — the Surprising Health Issues of Midlife Women.."
The photo was also published in a Feb 7, 2011 blog titled "40代の心の危機." And it was published in a May 25, 2011 Cool iPhone images blog, with the same caption and detailed notes that I had written on this Flickr page. It was also published in a May 27, 2011 "The Daily Sleep" blog in a posting titled "Too Much Going On In Teen Life." And it was published in a Jun 29, 2011 Cool Sleep Importance Issues blog, with the same caption and detailed notes I had written on this Flickr page. It was also published in an undated (early Jul 2011) blog titled "5 Reasons Sleep Affects Your Fitness." And it was published in a Sep 16, 2011 Slate blog posting titled "Le bonheur appartient à ceux qui se lèvent tôt." It was also published in an Oct 12, 2011 blog titled "Donne e problemi notturni/1: il cervello lavora fino a tardy." And it was published in a Nov 28, 2011 blog titled "How to Perfect Your Sleep Cycle." It was also published in a Dec 15, 2011 blog titled "Dormi più di dieci ore per notte? Leggi qui."
Moving into 2012, the photo was published in an undated (late Jan 2012) blog titled "Serial dilution, or ... How to Count to a Million." It was also published in a Feb 6, 2012 blog titled "t10 Reasons It's Awesome to Be an Insomniac." And it was published in a Feb 20, 2012 "Mag for Women" blog titled "6 Signs of Sleep Deprivation." It was also published in a May 23, 2012 blog titled "Sleep Bot, la aplicación que le ayudará a tener dulcet sueños." And it was published in an undated (early Jun 2012) blog titled "効果的な予防策は？" It was also published in a Jun 15, 2012 blog titled "Dormir pouco pode aumentar consumo de comidas gordurosas, did estudo." And it was published in an undated (mid-Jun 2012) blog titled "I RIMEDI NATURALI PER LA PRESSIONE BASSA." And it was published in a Jun 14, 2012 blog titled "Dormir pouco pode aumentar consumo de comidas gordurosas, diz estudo." It was also published in a Jun 30, 2012 blog titled "Nice Healthy Gadgets photos." And it was published in a Jul 18, 2012 blog titled "How Much Sleep Do You Need To Keep Your Memory Sharp?" It was also published in an Aug 31, 2012 blog titled "Crampi allo stomaco notturni, quali sono i rimedi." And it was published in an Oct 20, 2012 blog titled "Sonno e salute, ecco 9 motivi per dormire di più." It was also published in a Nov 24, 2012 blog titled Scoperto l'antidoto all'ipersonnia, aiuterà la Bella Addormentata? And it was published in a Dec 10, 2012 blog titled "OCD and Sleep."
Moving into 2013, the photo was published in an undated (late Feb 2013) blog titled "I RIMEDI NATURALI PER LA PRESSIONE BASSA." It was also published in a Mar 5, 2013 blog titled "Gros dormeurs : le gouvernement vote le passage aux 25 heures," as well as a Mar 13, 2013 blog titled "Student health and effects of sleep deprivation: Best study habits include adequate sleep," as well as a Mar 26, 2013 blog titled "How to Help Your Teen Get a Good Night’s Sleep." And it was published in an Apr 8, 2013 blog titled "WHAT DO I DO IF I CAN’T GET ALONG WITH MY TRAVEL BUDDY?" It was also published in a May 25, 2013 blog titled "Feeling Sleep Deprived? Blame Facebook," as well as a Jul 29, 2013 blog titled "Nefarious NapStealers and the Importance of Sleep." And it was published in a Sep 5, 2013 blog titled "Should High Schools Have Later Start Times?"
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Silly me: after the iPhone 3g had been out for a full week, I thought I could stroll right into the Apple Store on Fifth Avenue & 59th Street in mid-town Manhattan, and simply buy one without any muss, fuss, bother, or delay.
But when I arrived at 11 AM, I found a line of approximately 150 people waiting outside in the broiling sun, not seeming to move forward at all; it turned out that the Apple store "concierge" folks were letting them in in groups of ten, when the previous ten had been taken care of. When I asked the woman how long she had been waiting, she said, "Four hours" -- she had arrived at 7 AM, having already determined that the AT&T stores were sold out throughout New Jersey and Connecticut.
Well, I'm a gadget freak and a Mac fan, but there's a limit to my passion for such things; four hours was just too much. So instead, I decided to take a bunch of pictures of the people who were in the line. Of course, I have no idea whethere the people queued up in front of Apple stores in other cities (or at other stores here in NYC) are similar to this group ... but I'm inclined to think that they are. And if that's true, then the demographics of this group -- in terms of age, gender, nationality, ethnic groups, etc. -- is particularly intriguing. I saw only one guy dressed in a corporate uniform of suit and tie; Apple may be trying to break into the "enterprise" market, but that's not who was standing in line for all those hours in the sun...
A MALI ESTREMI, ESTREMI RIMEDI.
Quando piove, Genova non si spegne: cambia volto. I carruggi si fanno più intimi, i palazzi diventano rifugi preziosi e la città invita a entrare, esplorare, osservare con calma. Una giornata di pioggia è l’occasione perfetta per scoprire la Superba da un’altra prospettiva, tra cultura, divertimento e luoghi da vivere con lentezza.
La pioggia non toglie nulla a Genova: semmai, aggiunge. Invita a entrare, a guardare con più attenzione, a vivere la città con un ritmo diverso. Tra mare, palazzi, musei ed esperienze insolite, Genova sotto la pioggia sa sorprendere chi è disposto a lasciarsi guidare.
Note tratte dal sito:
www.visitgenoa.it/it/quattro-attivita-da-fare-genova-se-p...
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FOR EXTREME ILLNESSES, EXTREME REMEDIES.
When it rains, Genoa doesn't shut down: it changes face. The alleyways become more intimate, the buildings become precious refuges, and the city invites you to enter, explore, and observe calmly. A rainy day is the perfect opportunity to discover the Superb City from another perspective, amidst culture, entertainment, and places to experience slowly.
Rain doesn't take anything away from Genoa: if anything, it adds. It invites you to enter, to look more carefully, to experience the city at a different pace. Between the sea, the buildings, the museums, and unusual experiences, Genoa in the rain knows how to surprise those willing to let itself be guided.
CANON EOS 600D con ob.SIGMA 10-20 f./4-5,6 EX DC HSM
Donna Himba
Gli Himba o Ovahimba sono un gruppo etnico di circa 12.000 persone che abita nel Kaokoland (regione del Kunene), nella Namibia settentrionale. Sono un popolo di pastori nomadi, strettamente correlati al popolo Herero, e parlano la lingua herero. Allevano soprattutto vacche e capre. Grazie ai pochi rapporti con gli europei, gli Himba hanno mantenuto gran parte del loro stile di vita tradizionale.
I villaggi Himba sono costituiti da capanne di forma conica, realizzate con frasche legate insieme con foglie di palma e cementate con fango e sterco. Sono pastori nomadi; non raramente, una famiglia si sposta due o tre volte in un anno.
Indossano pochi capi di vestiario; le donne si coprono il corpo con una mistura rossa a base di burro, ocra ed erbe, secondo quanto si ritiene comunemente, per proteggersi dal sole. In realtà l'uso di spalmarsi il corpo con questa mistura, alla quale al posto del burro viene sempre più spesso sostituita la vasellina industriale, è basato su ragioni puramente estetiche. Gli indumenti di tipo occidentali sono piuttosto rari nel Kaokoland, e vengono indossati quasi esclusivamente dagli uomini.
Le donne himba svolgono i lavori più pesanti: mungono gli animali, si occupano dei bambini, trasportano l'acqua e costruiscono le case.
Gli Himba rifiutano di curarsi con le medicine moderne, essi adoperano esclusivamente rimedi tradizionali, curandosi con erbe e pozioni da loro confezionate.
The Himba or Ovahimba are an ethnic group of about 12,000 people living in the Kaokoland (Kunene region) in northern Namibia. They are a people of nomadic shepherds, closely related to the Herero people, and speak the tongue language. They mainly raise cows and goats. Thanks to the few relationships with Europeans, the Himba have retained much of their traditional lifestyle.
The Himba villages are made up of conical shaped huts, made with hooks tied together with palm leaves and cemented with mud and dung. They are nomadic shepherds; Not rarely, a family moves two or three times a year.
They wear a few garments; Women cover the body with a red blend of butter, ocher and herbs, as commonly believed, to protect themselves from the sun. In fact, the use of spreading the body with this mixture, which instead of butter is increasingly replaced by industrial vaseline, is based on purely aesthetic reasons. Western garments are rather rare in the Kaokoland, and are worn almost exclusively by men.
Hindu women perform the heaviest jobs: they lack animals, take care of children, carry water, and build houses.
Himba refuses to cure with modern medicines, they only use traditional remedies, baking with herbs and potions they packaged.
TEIERA IN BIANCO
Per chi pensasse che le tisane sono solo da conferire al freddo e alle serate sotto al piumone si sbaglia di grosso.Infatti, esistono delle tisane addirittura adatte a combattere il caldo e donare refrigerio nei mesi più torridi.
Adatte per chi soffre il caldo e vuole nello stesso tempo rinfrescarsi, dissetarsi, depurarsi e mantenere la temperatura corporea nella norma.
Note tratte dal sito:
www.velvetmag.it/2023/07/26/tisane-anti-caldo-rimedi-natu...
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TEAPOT IN WHITE
For those who think that herbal teas are only to be given in the cold and in the evenings under the duvet, they are very wrong. In fact, there are herbal teas even suitable for fighting the heat and giving refreshment in the hottest months.
Suitable for those who suffer from the heat and at the same time want to cool off, quench their thirst, purify themselves and maintain normal body temperature.
CANON EOS 6D Mark II con ob. SIGMA 70-200mm f/2.8 EX DG OS HSM
Upper East Side, Central Park - Jun 2008 - 067
These pictures were taken on two successive days when I had doctor appointments on the Upper East Side of NYC, and had the chance to walk along Fifth Avenue, and then through Central Park in order to return to my apartment on the Upper West Side, at Broadway & 96th.
I had now reached the west side of the inner roadway that circumnavigates Central Park, and was heading north toward the exit on 96th Street. I was at about 94 Street at this point -- looking east, with the reservoir in the background.
Note: this photo was published in a Dec 17, 2008 blog entitled "Dopo Jane Fonda." And it was also published in a Mar 4, 2009 blog entitled "Do You Exercise?" More recently, it was published in a Jul 2009 blog titled "Finalizar tus ejercicios de forma inteligente." And it was published in a Sep 2009 blog titled "Para perder esos dos kilos de más: incrementa la actividad física." It was also published in an undated (Nov 2009) blog titled "Chile: A correr en Providencia 10k." And it showed up, without any details, on an undated(Dec 2009) collection of "Stock photography" at Newbury Images. It was also published in an undated (Dec 2009) Jog4Life blog titled "Beginner Week One Marathon Training."
Moving into 2010, the photo was published in a Mar 25, 2010 blog titled "¿Una hora de ejercicio al día para no engordar en el tiempo?" It was also published in a Jul 1, 2010 blog titled "Stop stressing and start living: 10 quick stress busters." And it was published in an undated (Jul 2010) blog titled "Be Active for Healthy Diabetes." It was also published in an Aug 10, 2010 blog titled "Stay Safe with Your iPod." And it was published in an Aug 27, 2010 blog titled "How Playing Music Affects Your Exercise." It was also published in a Sep 21, 2010 blog titled "8 things my exercise program can teach you about helping your child with maths." And it was published in a Sep 23, 2010 blog titled "Jogging When You Are Overweight." It was also published in an undated (mid-Nov 2010) blog titled "Abdominal Fat – Abs Training to Lose Belly Fat – Four Exercise Tips." And it was published in a Nov 29, 2010 blog titled "Different strokes, blogging and podcasting." It was also published in a Dec 13, 2010 blog titled "Top 6 Exercise Routines To Do At Home."
Moving into 2012, the photo was published in a Jan 4, 2012 blog titled "Exercises For Stomach – Trim the Belly With Some Top Exercises For Stomach Fat." It was also published in an undated (late Mar 2012) blog titled "f 運動と食事の関係を知る." And it was published in an Apr 6, 2012 blog titled "OVERCOMING THE ISOLATION OF WORKING ONLINE." It was also published in a May 3, 2012 blog titled "Correr unas dos horas semanales nos regala 6 años de vida." And it was published in a May 8, 2012 Frugal Mom blog, with the same caption and detailed notes that I had written here on this Flickr page. It was also published in an undated (early Jun 2012) blog titled "6 cách giảm cân sau khi sinh để lấy lại vóc dáng," as well as a Jun 2, 2012 blog titled "Esercizio fisico, un antidolorifico naturale contro il dolor neuropatico." It was also published in a Jun 6, 2012 blog titled "The SoJO 104.9 ‘National Running Day’ Playlist [SURVEY]." And it was published in a Jun 25, 2012 blog titled "Ab workout for women." It was also published in an undated (early Sep 2012) Italian blog titled "Esercizio fisico, un antidolorifico naturale contro il dolore neuropatico." And it was published in a Sep 21, 2012 blog titled "Your Mind, Your Body at Fitblogging." It was also published in a Sep 26, 2012 blog titled "Gegen den inneren Schweinehund: Eine Frage des Selbstvertrauens?" And it was published in a Nov 8, 2012 blog titled "Quick Workouts That Pack a Punch," as well as a Nov 16, 2012 blog titled "App statt Arzt." It was also published in a Nov 30, 2012 blog titled "Correr ouvindo música: descubra o efeito que ela causa na sua atividade." And it was published in a Dec 11, 2012 blog titled "Tre domande a… FISICAST."
Moving into 2013, the photo was published in a blog titled "Link Round-up: Cinnamon Rolls, a Fitness Challenge, and Plenty of DIY Projects." It was also published in a Jan 3, 2013 blog titled "Jogging When You Are Overweight," as well as a Jan 7, 2013 blog titled "5 Tips for the Jogging/Running Beginner." And it was published in a Jan 26, 2013 blog titled "退休的感觉真好," as well as a Feb 6, 2013 blog titled "HEALTHY LIFESTYLE: GETTING IT TOGETHER POST-GRAD." It was also published in a Feb 18, 2013 Italian blog titled "Si può fare sport con il soffio al cuore?," as well as a Mar 18, 2013 blog titled "[걷기다이어트]걷기 운동 재미있게 하는 법 ." And it was published in an undated (late Apr 2013) blog titled "8 Ways to Improve Your Circulation." It was also published in a Jun 14, 2013 blog titled "Does Exercising With Apps Actually Get You Fitter?" And it was published in a Jul 2, 2013 blog titled "Health and Fitness Apps to Motivate You."
Moving into 2014, the photo was published in a Jan 11, 2014 blog titled "Top Beauty Brands to Shoulder Expenses Brought About by Weight Loss Fraud." It was also published in a May 6, 2014 blog titled "5 Tips for the Jogging/Running Beginner."
Moving into 2015, the photo was published in a Mar 4, 2015 blog titled "Don't Go Jogging in the Morning." And it was published in a Jul 2, 2015 blog titled "How To Help Your Child Lose Weight."
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Note: this photo was taken 4+ years ago, in the summer of 2008, when my editing and "post-processing" consisted of little more than simple cropping with Apple's iPhoto program. On Dec 2, 2011 I imported the photo into Apple's Aperture program, and used its facilities to adjust the hot-spots and cold-spots in the photo. What I was particularly trying to do was lessen the blackness and lack of detail in the black outfit worn by the woman in the left. I also wanted to "sharpen" the detail of the photo, since the combination of their running motion and my own camera-shake made the focus a little "soft." But it's a JPEG image, so I couldn't sharpen it at all; and I was only able to achieve a small amount of shadow-lessening in the black outfit. C'est la vie ... I still think this is a slight improvement -- and it's also a good reminder of why I now shoot everything in RAW, and spend more time with the details of editing/post-processing... :)
© gianfranco liccardo - Please don't use this image on websites, blogs or other media without my explicit permission.
My photos are © all rights reserved. Please e-mail me if you would like to use these photos.
quasi speravo che non arrivassi più
quasi credevo che non mi mancassi
eppure stavo aspettando
Distrarsi sembrava piuttosto facile
credevo di sopportare la tua assenza
cercando pretesti e rimedi inutili
eri tu quel tasto dolente eri tu
autunno dolciastro eri tu
(C.Consoli - Autunno dolciastro)
model: Ulisse
lago d'Orta, Italy
©ALL RIGHTS RESERVED. My pictures may not be downloaded, copied, published, reproduced, uploaded, edited or used in any way without my written permission.
ho un debol per le sciarpine della Gatta....oggi non ci potevo credere quando ho visto che le stava sistemando nell'armadio e non ho saputo resistere alla tentazione di prendermene una e usarla come copertina....
le temperature si stanno abbassando !!! Urgono rimedi per non raffreddarsi.
:D
(tralascio di raccontarvi come è andata a finire quando mi ha scoperto....sigh)
mucchino
Da un interessante e alquanto curioso articolo ho appreso qualcosa di nuovo su cultura e tradizione del Maghreb che vorrei condividere con voi!…Lucertole appese, volpi imbalsamate, trecce di capelli, serpenti arrotolati, camaleonti in gabbia, gusci di tartarughe: questa è la vetrina di Jamal, venditore di cadaveri animali di diverse taglie sospesi nell’apertura del piccolo negozio sulla Place delle Epices dove questi animali sono fortemente richiesti e la domanda supera abbondantemente l’offerta. “Tutti i miei prodotti sono efficaci, chiedi ai miei clienti” mi dice orgoglioso Jamal. Il ragazzo si converte sovente in fkih e prepara delle misture magiche. “Vostro marito vi tradisce?. Non siate inquieti, traccero’ velocemente la strada della felicità“, promette il furbetto. Dopo aver appreso qualche ricetta di stregoneria, mescola sapientemente un po’ di miele, un cucchiaio di pelle di lucertola grattugiata, qualche capello e alcuni grani di incenso…il composto è pronto per essere inserito in un pezzo di stoffa nera dove scriverà alcuni versetti del Corano, in bianco. “Mettete questo sotto il letto e mi faro’ mozzare una mano se vostro marito non arriverà da voi più innamorato che mai“, insiste il fkih. Prezzo del servizio, fisso, su queste cose non si gioca a fare mercato, 120 dh. Ad ogni buon conto il mago-erborista viaggia con il vento in poppa e la sua clientela è per la maggiorparte di sesso femminile. Lo psicologo Mohcine Benyechou mi spiega che molte persone ricorrono alla stregoneria per spiegare dei fenomeni strani e per cercare di porre rimedio a tilt sessuali o a crisi di epilessia.
Tutto questo spiega è proveniente dalla cultura beduina ancestrale. “La magia mette in discussione le cure terapeutiche e le persone non vogliono capire che le crisi di epilessia possono avere come causa primitiva un tumore“, incalza il dottore. Da una ricerca poi si deduce che la magia nera e le altre pratiche di stregoneria non attirano solo gli analfabeti e i meno istruiti. “Ho dei clienti agiati con un livello intellettuale importante che credono di potere arrivare al successo grazie a talismani e a pozioni“, conferma Jamal. I filtri d’amore locali e il “viagra divino“, sono parte dei musts che la società marocchina consuma dalla notte dei tempi. Secondo un sociologo affermato anche le persone più altolocate e i potenti dell’élite nazionale hanno i loro personali fkihs. Aggiunge che la società marocchina è conosciuta a livello internazionale grazie ai suoi veggenti e ai suoi guaritori tradizionali, malgrado le sopraggiunte mutazione sociologiche che il paese sta conoscendo. Le decine di medium che pullulano quotidianamente la Place Jemaa el Fna di Marrakech, provano che la stregoneria in Marocco non è un fenomeno recente. Ma come fanno questi venditori di irrazzionale a guadagnare delle fortune?. La risposta è semplice: potere, soldi e amore. Le donne consultano soventi i fkihs per delle storie d’amore, per sedurre e per essere sedotte. In Marocco la magia “d’amore” incontra un successo incomparabile. Ed è soltanto questione di..cervello di iena. Si, avete letto bene, cervello di iena essiccato, ed è per questo che il piccolo animale è in via d’estinzione in Marocco. Il potere di questo animale è quello di aiutare le donne a non perdere la seduzione e in primis il potere sugli uomini. Ecco perchè il famoso cervello di iena è richiesto senza limiti e il prezzo di una iena è salito a 1500 dh. Qualche grammo di cervello è venduto nelle botteghe a partire da 500 dh. La legislatura marocchina considera la stregoneria come un reato sanzionato con un ammenda da 10 a 120 dh, secondo gli articoli 609 e 610 del codice penale. In caso di decesso (e credetemi succede spesso) in seguito al consumo di un prodotto commercializzato e venduto da uno stregone, l’atto è considerato come omicidio volontario. L’avvelenamento da pozioni stregate è raramente denunciato in quanto è difficile valutare il pericolo di questo o quel prodotto. La società marocchina, dichiara sempre l’amico sociologo, si è sviluppata conservando tanti tabù; storie di incesti, di pedofilia, di violenze, paura di scandali, e le famiglie toccate non osano (raramente si), presentarsi davanti ad un tribunale. La stregoneria “consumata” provoca nel 95% dei casi effetti secondari permanenti, in particolare sul sistema digestivo. Sono medicine inspiegabili ma le conseguenze sono terribili: bruciori, nausee, vomito, eczemi, caduta dei capelli, sterilità, impotenza, cancro, emofilia, diabete, danni irreversibili ai reni o alle ovaie, acqua nei polmoni. Tutto questo prova che la stregoneria non ha limiti ed alcuni addirittura ricorrono alla sottrazione di uno o più organi di cadaveri. In questa cornice diabolica la pratica più frequente resta la mano di un morto per mescolare della semola. Secondo i fkihs, questa pratica è destinata alle donne sterili che desiderano assolutamente un figlio. Il senso esatto di Fkih è “sapiente“. Un fkih reputato non dovrà mai chiedere aiuto ai veggenti, agli stregoni e ai ciarlatani, prescrivendo alcuni rimedi-miracoli del Corano. Tra talismani, incensi e pozioni, scaccia i Djinns (spiriti), guarisce le turbe sessuali e prepara dei rimedi per le storie di cuore. Sovente si tratta di semplice magia bianca dove il fkih estorce profitto dai credenti e le offerte materiali consistono in candele, latte, henne e pulcini vivi colorati. L’Aâchoura e Lailat al Kadr (notte del destino) restano i momenti propizi per le pratiche di magia e ci si chiede come si possa scrivere versetti del Corano su tessuti che contengono liquidi impuri come sangue mestruale, sperma e quant’altro.
Fonte: myamazighen.wordpress.com
From an interesting and somewhat curious article I learned something new about culture and tradition of the Maghreb that I share with you! ... Lizards hanging, stuffed foxes, hair braids, coiled snakes, chameleons caged turtle shells: this is the showcase Jamal, seller of animal corpses of different sizes suspended in the opening of the small shop on the Place of Epices where these animals are in great demand and the demand far exceeds the supply. "All of my products are effective, ask my clients," he says proudly Jamal. The boy often converts into Fkih and preparing mixtures of magic. "Your husband is cheating on you ?. Do not be worried, I will trace 'quickly the road to happiness, "he promises the sly. After learning some recipes of witchcraft, skillfully blends a bit 'of honey, a tablespoon of grated lizard skin, some hair and some grains of incense ... the mixture is ready to be inserted into a piece of black cloth where he will write some verses Quran, white. "Put this under the bed and I lighthouse 'cutting off a hand if your husband does not come from you more in love than ever," insists the Fkih. Service price, fixed on those things you do not play to make the market, 120 dh. In any event the herbalist-magician travels with the wind in its sails and its customers is for most women. Mohcine Benyechou psychologist tells me that many people resort to witchcraft to explain the strange phenomena and to try to remedy sexual tilt or seizures.
All this says is from the Bedouin culture ancestral. "The magic is to question the therapeutic and people do not want to understand that the crisis of epilepsy can have as a primary cause cancer", urges the doctor. From a search then it follows that black magic and other witchcraft do not attract only the illiterate and less educated. "I have customers with a wealthy intellectually important that believe that they can achieve success through talismans and potions," says Jamal. The local love potions and the "divine viagra", are part of the musts that Moroccan society consumes the dawn of time. According to a sociologist, it said even the most highly placed and powerful national elite have their personal fkihs. He added that the Moroccan society is known worldwide thanks to its visionaries and its traditional healers, despite the sociological mutation that occurred that the country is experiencing. The tens of mediums who swarm daily the Place Jemaa el Fna, Marrakech, Morocco show that witchcraft is not a recent phenomenon. But how do these sellers irrazzionale earning fortunes ?. The answer is simple: power, money and love. Women often wrote consult the fkihs for love stories, to seduce and be seduced. Moroccan magic "of love" meet a success unparalleled. And it is only a matter di..cervello hyena. Yes, you read that right, brain dried hyena, which is why the little animal is endangered in Morocco. The power of this animal is to help women not to lose the first of seduction and power over men. That's why the famous brain hyena is required without limits and the price of a hyena rose to 1500 dh. A few grams of the brain is sold in the shops from 500 dh. The Moroccan legislature considers witchcraft as a crime punishable with a fine of 10 to 120 dh, according to Articles 609 and 610 of the Penal Code. In case of death (and believe me it happens often) following the consumption of a product marketed and sold by a sorcerer, the act is considered as murder. Poisoning potions haunted is rarely reported because it is difficult to assess the danger of this or that product. Moroccan society, always the friend says sociologist, has developed retaining many taboos; stories of incest, pedophilia, violence, fear of scandal, and families do not dare touch (rarely), to appear before a court. Witchcraft "consumed" results in 95% of cases, permanent side effects, particularly on the digestive system. Medicines are unexplained but the consequences are terrible: heartburn, nausea, vomiting, eczema, hair loss, infertility, impotence, cancer, hemophilia, diabetes, irreversible damage to the kidneys or ovaries, water in the lungs. All this proves that witchcraft has no limits and some even resort to theft of one or more organs of corpses. In this frame diabolical practice more frequently remains a dead hand to mix the semolina. According fkihs, this practice is intended to barren women who want absolutely a son. The exact meaning of Fkih is "wise." A reputed Fkih should never ask for help to the seers, sorcerers and charlatans, prescribing remedies-miracles of the Quran. Among talismans, incense and potions, cast out Djinns (spirits), heals sexual problems and prepares remedies for the stories of heart. Often these are simple white magic where Fkih wring profit from believers and material offerings consist of candles, milk, henna and colorful chicks alive. The Aâchoura and Lailat al Kadr (night of destiny) are the propitious moments for the practice of magic and wonder how anyone could write verses from the Koran on fabrics containing dirty liquids such as menstrual blood, sperm and more.
Source: myamazighen.wordpress.com
" Dove ci sono bambini c'è un'età dell'oro. "
[ Novalis ]
... rimedi contro la calura di un torrido agosto in città.
20.08.2012, Budapest
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Used at conscienhealth.org/2015/11/brain-stimulation-and-appetite..., and academease.org/wellblog/, www.trucsetbricolages.com/cuisine/ne-jetez-sous-aucun-pre..., www.fastcompany.com/3063080/work-smart/overconfidence-is-..., www.futurity.org/adult-autism-language-1373012-2/, and 725472.wixsite.com/mysite/importance-of-brain-hacking, and scopeblog.stanford.edu/2016/10/31/a-look-at-scientists-ef..., and gigazine.net/news/20180216-alzheimers-mice-reverse/, and farlofacile.com/rimedi/9563/non-buttare-i-semi-di-anguria...
(Bandiagara, Mali)
Only Western culture believes that the body has its own life and suffers from particular diseases that are not related to non-material principles of the human person. In other cultures around us, the man thinks that every disease of the body comes from a disorder of the soul, which is cured before treating the former.
We could also say that in non-Western cultures it is believed that every disease comes from the invisible. This generates no fatalism, on the contrary the application of a comprehensive treatment that combines material and spiritual healing remedies: we could speak of psychosomatic medicine.
Soltanto la cultura occidentale ritiene che il corpo abbia una vita propria e soffra di malattie particolari che non sono connesse a principi non materiali della persona umana. Nelle altre civiltà che ci circondano, l'uomo pensa che ogni malattia del corpo provenga da un disordine dell'anima, che va guarito prima di curare il corpo.
Potremmo anche dire che nelle civiltà non occidentali si ritiene che ogni guarigione venga dall'invisibile. Ciò non genera nessun fatalismo, al contrario l'applicazione di un trattamento completo che unisce rimedi materiali e guarigione spirituale: potremmo parlare di medicina psicosomatica.
(Servier J, L'uomo e l'invisibile, pp. 178, 238)
Model: Games. Opuwo, Namibia, Africa.
Photo by: Me
Gli Himba o Ovahimba sono un gruppo etnico di circa 12.000 persone che abita nel Kaokoland (regione di Kunene), nella Namibia settentrionale. Sono un popolo di pastori nomadi, strettamente correlati al popolo Herero, e parlano la lingua herero. Allevano soprattutto vacche e capre.
Gli Himba sono i discendenti di un gruppo di Herero che nella seconda metà del XIX secolo migrarono dal Kaokoland verso l'Angola, attraversando il fiume Kunene, per fuggire alle frequenti aggressioni dei Nama. In Angola chiesero ospitalità ai San della tribù Ngambwe, e per questo motivo vennero chiamati "ovahimba", "il popolo che mendica". Una conseguenza di questa migrazione fu che gli Himba non ebbero praticamente contatti con i colonizzatori tedeschi, a differenza di quanto accadde agli Herero rimasti a sud del Kunene. Questo elemento portò una profonda differenziazione culturale fra i due gruppi; mentre gli Herero passavano dalla pastorizia nomade all'agricoltura stanziale, e adottavano molti costumi degli occidentali, gli Himba mantennero quasi immutato il loro stile di vita tradizionale.
Nel 1920, guidati da un capo chiamato "Vita" ("guerra"), gli Himba attraversarono nuovamente il Kunene, tornando alla propria terra d'origine.
Attacchi da parte di altri gruppi etnici avvennero anche nel periodo turbolento che precedette l'indipendenza della Namibia, e durante la guerra civile nella vicina Angola. Oggi, il progetto di chiusura della diga di Epupa costituisce un nuovo pericolo per la sopravvivenza della società himba.
Grazie ai pochi rapporti con gli europei, gli Himba hanno mantenuto gran parte del loro stile di vita tradizionale.
I villaggi Himba sono costituiti da capanne di forma conica, realizzate con frasche legate insieme con foglie di palma e cementate con fango e sterco. Sono pastori nomadi; non raramente, una famiglia si sposta due o tre volte in un anno.
Indossano pochi capi di vestiario; le donne si coprono il corpo con un mistura rossa a base di burro, ocra ed erbe, secondo quanto si ritiene comunemente, per proteggersi dal sole. In realtà l'uso di spalmarsi il corpo con questa mistura, alla quale al posto del burro viene sempre più spesso sostituita la vasellina industriale, è basato su ragioni puramente estetiche. Gli indumenti di tipo occidentali sono piuttosto rari nel Kaokoland, e vengono indossati quasi esclusivamente dagli uomini.
Le donne himba svolgono i lavori più pesanti: mungono gli animali, si occupano dei bambini, trasportano l'acqua e costruiscono le case. I ragazzi maschi vengono circoncisi prima della pubertà.
Gli Himba rifiutano di curarsi con le medicine moderne, essi adoperano esclusivamente rimedi tradizionali, curandosi con erbe e pozioni da loro confezionate.
Dal punto di vista religioso, anche se la Namibia è quasi totalmente cristianizzata per lo più secondo il rito luterano, in molti villaggi Himba si pratica la religione animista. È consueto, infatti, che la donna più anziana del villaggio curi che il fuoco sacro, che è sempre acceso al centro del villaggio, non si spenga mai, perché in esso è rappresentato lo spirito protettivo del Bene.
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The Himba (singular: Omuhimba, plural: Ovahimba) are an ethnic group of about 20,000 to 50,000 people living in northern Namibia, in the Kunene region (formerly Kaokoland). Recently they have built two villages in Kamanjab which have become tourist destinations. They are mostly a semi-nomadic, pastoral people, closely related to the Herero, and speak Otjihimba, a dialect of the Herero language.
The Himba breed cattle and goats. The responsibility for milking the cows lies with the women. Women take care of the children, and one woman will take care of another woman's children. Women tend to perform more labor-intensive work than men do, such as carrying water to the village and building homes. Men handle the political tasks and legal trials.
Members of an extended family typically dwell in a homestead, "a small, circular hamlet of huts and work shelters" that surrounds "an okuruwo (ancestral fire) and a central livestock enclosure." Both the fire and the livestock are closely tied to their belief in ancestor worship, the fire representing ancestral protection and the livestock allowing "proper relations between human and ancestor."
The Himba wear little clothing, but the women are famous for covering themselves with otjize, a mixture of butter fat and ochre, possibly to protect themselves from the sun. The mixture gives their skins a reddish tinge. This symbolizes earth's rich red color and the blood that symbolizes life, and is consistent with the Himba ideal of beauty. Women braid each other's hair that they extend with plastic hair that they usually have to purchase, and cover it except the ends, in their ochre mixture.
Modern clothes are scarce, but generally go to the men when available. Traditionally both men and women go topless and wear skirts or loincloths made of animal skins in various colors. Adult women wear beaded anklets to protect their legs from venomous animal bites.
Boys are generally circumcised before puberty, to make them eligible for marriage.
Because of the harsh desert climate in the region where they live and their seclusion from outside influences, the Himba have managed to maintain much of their traditional lifestyle. Members live under a tribal structure based on bilateral descent that helps them live in one of the most extreme environments on earth.
Under bilateral descent, every tribe member belongs to two clans: one through the father (a patriclan, called oruzo) and another through the mother (a matriclan, called eanda). Himba clans are led by the eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead.
The Himba's history is wrought with disasters, including severe droughts and guerrilla warfare, especially during Namibia's quest for independence and as a result of the civil war in neighboring Angola. In 1904, they suffered from the same attempt at genocide by the German colonial power under Lothar von Trotha that decimated other groups in Namibia, notably the Herero and the Nama.
In the 1980s it appeared the Himba way of life was coming to a close. A severe drought killed ninety percent of their cattle and many gave up their herds and became refugees in the town of Opuwo living in slums on international relief. Since they live on the Angolan border, many Himba were also kidnapping victims in the Angolan civil war.
Since the 1990s, the Himba have been successful in maintaining their culture and traditional way of life, and have experienced a resurgence. Many Himba now live on nature conservancies that give them access to tourism on their lands. Vengapi Tijvinda, a grandmother in her 50s, says: "Life is still the same, but the children can read and write. I am a member of conservancy, and we have tasted game meat again."
Even so the Himba have worked with international activists to block a proposed hydroelectric dam along the Kunene River that would have flooded their ancestral lands. 2011, Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains. The Himba submitted in February 2012 their protest Declaration to the United Nations, the African Union and to the Government of Namibia.
The government of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as a people.
February 2012, traditional Himba chiefs issued two separate Declarations to the African Union and to the OHCHR of the United Nations.
The first, titled "Declaration of the most affected Ovahimba, Ovatwa, Ovatjimba and Ovazemba against the Orokawe Dam in the Baynes Mountains" outlines the objections from regional Himba chiefs and communities that reside near the Kunene River.
The second, titled "Declaration by the traditional Himba leaders of Kaokoland in Namibia" lists violations of civil, cultural, economic, environmental, social and political rights perpetrated by the Government of Namibia (GoN).
The Himba are a monotheistic people who worship the god Mukuru. Each family has its own ancestral fire, which is kept by the fire-keeper. The fire-keeper approaches the ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru is busy in a distant realm, the ancestors act as Mukuru's representatives. However, the difference between Mukuru and the ancestors is that while Mukuru only blesses and never curses; the ancestors do both.
The Himba traditionally believe in omiti, which some translate to mean witchcraft but which others call "bad medicine". Some Himba believe that death is caused by omiti, or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have the power to place bad thoughts into another's mind or cause extraordinary events to happen (such as when a common illness becomes life-threatening). But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some Himba will consult a diviner to reveal the reason behind an extraordinary event, or the source of the omiti.
Several researchers studied the Himba color perception. The Himba use four color names: Zuzu stands for dark shades of blue, red, green and purple; Vapa is white and some shades of yellow; Buru is some shades of green and blue; and Dambu is some other shades of green, red and brown. It is thought that this may increase the time it takes for the Himba to distinguish between two colours that fall under the same Herero colour category compared to people whose language separates the colours into two different colour categories. However, this time difference is only noticeable when measured in milliseconds and remains unproven.
You know, I've lived in the Pacific Northwest five years now, and I'm still learning new things about the flora and fauna every day. I just discovered that we have fig trees growing all over the neighborhood.
I've seen lots of ficus trees in other cities, including the huge one in San Diego's Balboa park, but I've never actually seen figs growing on a tree before. They seem to be attached directly to the branch with no twig.
What I find fascinating with this particular one is the markings on the branch. I assume they're from previous figs, but they look just like the inside of a fig!
I don't know if these are unripe or simply a green variety. It seems kind of late in the year for unripe figs, our first frost is overdue.
Anyway, I think these are intriguing and beautiful.
Published at www.benessereblog.it/post/1738/rimedi-naturali-contro-lan...
Model: Village's gang!. Opuwo, Namibia, Africa.
Photo by: Me
Gli Himba o Ovahimba sono un gruppo etnico di circa 12.000 persone che abita nel Kaokoland (regione di Kunene), nella Namibia settentrionale. Sono un popolo di pastori nomadi, strettamente correlati al popolo Herero, e parlano la lingua herero. Allevano soprattutto vacche e capre.
Gli Himba sono i discendenti di un gruppo di Herero che nella seconda metà del XIX secolo migrarono dal Kaokoland verso l'Angola, attraversando il fiume Kunene, per fuggire alle frequenti aggressioni dei Nama. In Angola chiesero ospitalità ai San della tribù Ngambwe, e per questo motivo vennero chiamati "ovahimba", "il popolo che mendica". Una conseguenza di questa migrazione fu che gli Himba non ebbero praticamente contatti con i colonizzatori tedeschi, a differenza di quanto accadde agli Herero rimasti a sud del Kunene. Questo elemento portò una profonda differenziazione culturale fra i due gruppi; mentre gli Herero passavano dalla pastorizia nomade all'agricoltura stanziale, e adottavano molti costumi degli occidentali, gli Himba mantennero quasi immutato il loro stile di vita tradizionale.
Nel 1920, guidati da un capo chiamato "Vita" ("guerra"), gli Himba attraversarono nuovamente il Kunene, tornando alla propria terra d'origine.
Attacchi da parte di altri gruppi etnici avvennero anche nel periodo turbolento che precedette l'indipendenza della Namibia, e durante la guerra civile nella vicina Angola. Oggi, il progetto di chiusura della diga di Epupa costituisce un nuovo pericolo per la sopravvivenza della società himba.
Grazie ai pochi rapporti con gli europei, gli Himba hanno mantenuto gran parte del loro stile di vita tradizionale.
I villaggi Himba sono costituiti da capanne di forma conica, realizzate con frasche legate insieme con foglie di palma e cementate con fango e sterco. Sono pastori nomadi; non raramente, una famiglia si sposta due o tre volte in un anno.
Indossano pochi capi di vestiario; le donne si coprono il corpo con un mistura rossa a base di burro, ocra ed erbe, secondo quanto si ritiene comunemente, per proteggersi dal sole. In realtà l'uso di spalmarsi il corpo con questa mistura, alla quale al posto del burro viene sempre più spesso sostituita la vasellina industriale, è basato su ragioni puramente estetiche. Gli indumenti di tipo occidentali sono piuttosto rari nel Kaokoland, e vengono indossati quasi esclusivamente dagli uomini.
Le donne himba svolgono i lavori più pesanti: mungono gli animali, si occupano dei bambini, trasportano l'acqua e costruiscono le case. I ragazzi maschi vengono circoncisi prima della pubertà.
Gli Himba rifiutano di curarsi con le medicine moderne, essi adoperano esclusivamente rimedi tradizionali, curandosi con erbe e pozioni da loro confezionate.
Dal punto di vista religioso, anche se la Namibia è quasi totalmente cristianizzata per lo più secondo il rito luterano, in molti villaggi Himba si pratica la religione animista. È consueto, infatti, che la donna più anziana del villaggio curi che il fuoco sacro, che è sempre acceso al centro del villaggio, non si spenga mai, perché in esso è rappresentato lo spirito protettivo del Bene.
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The Himba (singular: Omuhimba, plural: Ovahimba) are an ethnic group of about 20,000 to 50,000 people living in northern Namibia, in the Kunene region (formerly Kaokoland). Recently they have built two villages in Kamanjab which have become tourist destinations. They are mostly a semi-nomadic, pastoral people, closely related to the Herero, and speak Otjihimba, a dialect of the Herero language.
The Himba breed cattle and goats. The responsibility for milking the cows lies with the women. Women take care of the children, and one woman will take care of another woman's children. Women tend to perform more labor-intensive work than men do, such as carrying water to the village and building homes. Men handle the political tasks and legal trials.
Members of an extended family typically dwell in a homestead, "a small, circular hamlet of huts and work shelters" that surrounds "an okuruwo (ancestral fire) and a central livestock enclosure." Both the fire and the livestock are closely tied to their belief in ancestor worship, the fire representing ancestral protection and the livestock allowing "proper relations between human and ancestor."
The Himba wear little clothing, but the women are famous for covering themselves with otjize, a mixture of butter fat and ochre, possibly to protect themselves from the sun. The mixture gives their skins a reddish tinge. This symbolizes earth's rich red color and the blood that symbolizes life, and is consistent with the Himba ideal of beauty. Women braid each other's hair that they extend with plastic hair that they usually have to purchase, and cover it except the ends, in their ochre mixture.
Modern clothes are scarce, but generally go to the men when available. Traditionally both men and women go topless and wear skirts or loincloths made of animal skins in various colors. Adult women wear beaded anklets to protect their legs from venomous animal bites.
Boys are generally circumcised before puberty, to make them eligible for marriage.
Because of the harsh desert climate in the region where they live and their seclusion from outside influences, the Himba have managed to maintain much of their traditional lifestyle. Members live under a tribal structure based on bilateral descent that helps them live in one of the most extreme environments on earth.
Under bilateral descent, every tribe member belongs to two clans: one through the father (a patriclan, called oruzo) and another through the mother (a matriclan, called eanda). Himba clans are led by the eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead.
The Himba's history is wrought with disasters, including severe droughts and guerrilla warfare, especially during Namibia's quest for independence and as a result of the civil war in neighboring Angola. In 1904, they suffered from the same attempt at genocide by the German colonial power under Lothar von Trotha that decimated other groups in Namibia, notably the Herero and the Nama.
In the 1980s it appeared the Himba way of life was coming to a close. A severe drought killed ninety percent of their cattle and many gave up their herds and became refugees in the town of Opuwo living in slums on international relief. Since they live on the Angolan border, many Himba were also kidnapping victims in the Angolan civil war.
Since the 1990s, the Himba have been successful in maintaining their culture and traditional way of life, and have experienced a resurgence. Many Himba now live on nature conservancies that give them access to tourism on their lands. Vengapi Tijvinda, a grandmother in her 50s, says: "Life is still the same, but the children can read and write. I am a member of conservancy, and we have tasted game meat again."
Even so the Himba have worked with international activists to block a proposed hydroelectric dam along the Kunene River that would have flooded their ancestral lands. 2011, Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains. The Himba submitted in February 2012 their protest Declaration to the United Nations, the African Union and to the Government of Namibia.
The government of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as a people.
February 2012, traditional Himba chiefs issued two separate Declarations to the African Union and to the OHCHR of the United Nations.
The first, titled "Declaration of the most affected Ovahimba, Ovatwa, Ovatjimba and Ovazemba against the Orokawe Dam in the Baynes Mountains" outlines the objections from regional Himba chiefs and communities that reside near the Kunene River.
The second, titled "Declaration by the traditional Himba leaders of Kaokoland in Namibia" lists violations of civil, cultural, economic, environmental, social and political rights perpetrated by the Government of Namibia (GoN).
The Himba are a monotheistic people who worship the god Mukuru. Each family has its own ancestral fire, which is kept by the fire-keeper. The fire-keeper approaches the ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru is busy in a distant realm, the ancestors act as Mukuru's representatives. However, the difference between Mukuru and the ancestors is that while Mukuru only blesses and never curses; the ancestors do both.
The Himba traditionally believe in omiti, which some translate to mean witchcraft but which others call "bad medicine". Some Himba believe that death is caused by omiti, or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have the power to place bad thoughts into another's mind or cause extraordinary events to happen (such as when a common illness becomes life-threatening). But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some Himba will consult a diviner to reveal the reason behind an extraordinary event, or the source of the omiti.
Several researchers studied the Himba color perception. The Himba use four color names: Zuzu stands for dark shades of blue, red, green and purple; Vapa is white and some shades of yellow; Buru is some shades of green and blue; and Dambu is some other shades of green, red and brown. It is thought that this may increase the time it takes for the Himba to distinguish between two colours that fall under the same Herero colour category compared to people whose language separates the colours into two different colour categories. However, this time difference is only noticeable when measured in milliseconds and remains unproven.
Model: Which future?. Opuwo, Namibia, Africa.
Photo by: Me
Gli Himba o Ovahimba sono un gruppo etnico di circa 12.000 persone che abita nel Kaokoland (regione di Kunene), nella Namibia settentrionale. Sono un popolo di pastori nomadi, strettamente correlati al popolo Herero, e parlano la lingua herero. Allevano soprattutto vacche e capre.
Gli Himba sono i discendenti di un gruppo di Herero che nella seconda metà del XIX secolo migrarono dal Kaokoland verso l'Angola, attraversando il fiume Kunene, per fuggire alle frequenti aggressioni dei Nama. In Angola chiesero ospitalità ai San della tribù Ngambwe, e per questo motivo vennero chiamati "ovahimba", "il popolo che mendica". Una conseguenza di questa migrazione fu che gli Himba non ebbero praticamente contatti con i colonizzatori tedeschi, a differenza di quanto accadde agli Herero rimasti a sud del Kunene. Questo elemento portò una profonda differenziazione culturale fra i due gruppi; mentre gli Herero passavano dalla pastorizia nomade all'agricoltura stanziale, e adottavano molti costumi degli occidentali, gli Himba mantennero quasi immutato il loro stile di vita tradizionale.
Nel 1920, guidati da un capo chiamato "Vita" ("guerra"), gli Himba attraversarono nuovamente il Kunene, tornando alla propria terra d'origine.
Attacchi da parte di altri gruppi etnici avvennero anche nel periodo turbolento che precedette l'indipendenza della Namibia, e durante la guerra civile nella vicina Angola. Oggi, il progetto di chiusura della diga di Epupa costituisce un nuovo pericolo per la sopravvivenza della società himba.
Grazie ai pochi rapporti con gli europei, gli Himba hanno mantenuto gran parte del loro stile di vita tradizionale.
I villaggi Himba sono costituiti da capanne di forma conica, realizzate con frasche legate insieme con foglie di palma e cementate con fango e sterco. Sono pastori nomadi; non raramente, una famiglia si sposta due o tre volte in un anno.
Indossano pochi capi di vestiario; le donne si coprono il corpo con un mistura rossa a base di burro, ocra ed erbe, secondo quanto si ritiene comunemente, per proteggersi dal sole. In realtà l'uso di spalmarsi il corpo con questa mistura, alla quale al posto del burro viene sempre più spesso sostituita la vasellina industriale, è basato su ragioni puramente estetiche. Gli indumenti di tipo occidentali sono piuttosto rari nel Kaokoland, e vengono indossati quasi esclusivamente dagli uomini.
Le donne himba svolgono i lavori più pesanti: mungono gli animali, si occupano dei bambini, trasportano l'acqua e costruiscono le case. I ragazzi maschi vengono circoncisi prima della pubertà.
Gli Himba rifiutano di curarsi con le medicine moderne, essi adoperano esclusivamente rimedi tradizionali, curandosi con erbe e pozioni da loro confezionate.
Dal punto di vista religioso, anche se la Namibia è quasi totalmente cristianizzata per lo più secondo il rito luterano, in molti villaggi Himba si pratica la religione animista. È consueto, infatti, che la donna più anziana del villaggio curi che il fuoco sacro, che è sempre acceso al centro del villaggio, non si spenga mai, perché in esso è rappresentato lo spirito protettivo del Bene.
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The Himba (singular: Omuhimba, plural: Ovahimba) are an ethnic group of about 20,000 to 50,000 people living in northern Namibia, in the Kunene region (formerly Kaokoland). Recently they have built two villages in Kamanjab which have become tourist destinations. They are mostly a semi-nomadic, pastoral people, closely related to the Herero, and speak Otjihimba, a dialect of the Herero language.
The Himba breed cattle and goats. The responsibility for milking the cows lies with the women. Women take care of the children, and one woman will take care of another woman's children. Women tend to perform more labor-intensive work than men do, such as carrying water to the village and building homes. Men handle the political tasks and legal trials.
Members of an extended family typically dwell in a homestead, "a small, circular hamlet of huts and work shelters" that surrounds "an okuruwo (ancestral fire) and a central livestock enclosure." Both the fire and the livestock are closely tied to their belief in ancestor worship, the fire representing ancestral protection and the livestock allowing "proper relations between human and ancestor."
The Himba wear little clothing, but the women are famous for covering themselves with otjize, a mixture of butter fat and ochre, possibly to protect themselves from the sun. The mixture gives their skins a reddish tinge. This symbolizes earth's rich red color and the blood that symbolizes life, and is consistent with the Himba ideal of beauty. Women braid each other's hair that they extend with plastic hair that they usually have to purchase, and cover it except the ends, in their ochre mixture.
Modern clothes are scarce, but generally go to the men when available. Traditionally both men and women go topless and wear skirts or loincloths made of animal skins in various colors. Adult women wear beaded anklets to protect their legs from venomous animal bites.
Boys are generally circumcised before puberty, to make them eligible for marriage.
Because of the harsh desert climate in the region where they live and their seclusion from outside influences, the Himba have managed to maintain much of their traditional lifestyle. Members live under a tribal structure based on bilateral descent that helps them live in one of the most extreme environments on earth.
Under bilateral descent, every tribe member belongs to two clans: one through the father (a patriclan, called oruzo) and another through the mother (a matriclan, called eanda). Himba clans are led by the eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead.
The Himba's history is wrought with disasters, including severe droughts and guerrilla warfare, especially during Namibia's quest for independence and as a result of the civil war in neighboring Angola. In 1904, they suffered from the same attempt at genocide by the German colonial power under Lothar von Trotha that decimated other groups in Namibia, notably the Herero and the Nama.
In the 1980s it appeared the Himba way of life was coming to a close. A severe drought killed ninety percent of their cattle and many gave up their herds and became refugees in the town of Opuwo living in slums on international relief. Since they live on the Angolan border, many Himba were also kidnapping victims in the Angolan civil war.
Since the 1990s, the Himba have been successful in maintaining their culture and traditional way of life, and have experienced a resurgence. Many Himba now live on nature conservancies that give them access to tourism on their lands. Vengapi Tijvinda, a grandmother in her 50s, says: "Life is still the same, but the children can read and write. I am a member of conservancy, and we have tasted game meat again."
Even so the Himba have worked with international activists to block a proposed hydroelectric dam along the Kunene River that would have flooded their ancestral lands. 2011, Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains. The Himba submitted in February 2012 their protest Declaration to the United Nations, the African Union and to the Government of Namibia.
The government of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as a people.
February 2012, traditional Himba chiefs issued two separate Declarations to the African Union and to the OHCHR of the United Nations.
The first, titled "Declaration of the most affected Ovahimba, Ovatwa, Ovatjimba and Ovazemba against the Orokawe Dam in the Baynes Mountains" outlines the objections from regional Himba chiefs and communities that reside near the Kunene River.
The second, titled "Declaration by the traditional Himba leaders of Kaokoland in Namibia" lists violations of civil, cultural, economic, environmental, social and political rights perpetrated by the Government of Namibia (GoN).
The Himba are a monotheistic people who worship the god Mukuru. Each family has its own ancestral fire, which is kept by the fire-keeper. The fire-keeper approaches the ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru is busy in a distant realm, the ancestors act as Mukuru's representatives. However, the difference between Mukuru and the ancestors is that while Mukuru only blesses and never curses; the ancestors do both.
The Himba traditionally believe in omiti, which some translate to mean witchcraft but which others call "bad medicine". Some Himba believe that death is caused by omiti, or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have the power to place bad thoughts into another's mind or cause extraordinary events to happen (such as when a common illness becomes life-threatening). But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some Himba will consult a diviner to reveal the reason behind an extraordinary event, or the source of the omiti.
Several researchers studied the Himba color perception. The Himba use four color names: Zuzu stands for dark shades of blue, red, green and purple; Vapa is white and some shades of yellow; Buru is some shades of green and blue; and Dambu is some other shades of green, red and brown. It is thought that this may increase the time it takes for the Himba to distinguish between two colours that fall under the same Herero colour category compared to people whose language separates the colours into two different colour categories. However, this time difference is only noticeable when measured in milliseconds and remains unproven.
Model: Globalization? Economy? SPREED? Community. Opuwo, Namibia, Africa.
Photo by: Me
Gli Himba o Ovahimba sono un gruppo etnico di circa 12.000 persone che abita nel Kaokoland (regione di Kunene), nella Namibia settentrionale. Sono un popolo di pastori nomadi, strettamente correlati al popolo Herero, e parlano la lingua herero. Allevano soprattutto vacche e capre.
Gli Himba sono i discendenti di un gruppo di Herero che nella seconda metà del XIX secolo migrarono dal Kaokoland verso l'Angola, attraversando il fiume Kunene, per fuggire alle frequenti aggressioni dei Nama. In Angola chiesero ospitalità ai San della tribù Ngambwe, e per questo motivo vennero chiamati "ovahimba", "il popolo che mendica". Una conseguenza di questa migrazione fu che gli Himba non ebbero praticamente contatti con i colonizzatori tedeschi, a differenza di quanto accadde agli Herero rimasti a sud del Kunene. Questo elemento portò una profonda differenziazione culturale fra i due gruppi; mentre gli Herero passavano dalla pastorizia nomade all'agricoltura stanziale, e adottavano molti costumi degli occidentali, gli Himba mantennero quasi immutato il loro stile di vita tradizionale.
Nel 1920, guidati da un capo chiamato "Vita" ("guerra"), gli Himba attraversarono nuovamente il Kunene, tornando alla propria terra d'origine.
Attacchi da parte di altri gruppi etnici avvennero anche nel periodo turbolento che precedette l'indipendenza della Namibia, e durante la guerra civile nella vicina Angola. Oggi, il progetto di chiusura della diga di Epupa costituisce un nuovo pericolo per la sopravvivenza della società himba.
Grazie ai pochi rapporti con gli europei, gli Himba hanno mantenuto gran parte del loro stile di vita tradizionale.
I villaggi Himba sono costituiti da capanne di forma conica, realizzate con frasche legate insieme con foglie di palma e cementate con fango e sterco. Sono pastori nomadi; non raramente, una famiglia si sposta due o tre volte in un anno.
Indossano pochi capi di vestiario; le donne si coprono il corpo con un mistura rossa a base di burro, ocra ed erbe, secondo quanto si ritiene comunemente, per proteggersi dal sole. In realtà l'uso di spalmarsi il corpo con questa mistura, alla quale al posto del burro viene sempre più spesso sostituita la vasellina industriale, è basato su ragioni puramente estetiche. Gli indumenti di tipo occidentali sono piuttosto rari nel Kaokoland, e vengono indossati quasi esclusivamente dagli uomini.
Le donne himba svolgono i lavori più pesanti: mungono gli animali, si occupano dei bambini, trasportano l'acqua e costruiscono le case. I ragazzi maschi vengono circoncisi prima della pubertà.
Gli Himba rifiutano di curarsi con le medicine moderne, essi adoperano esclusivamente rimedi tradizionali, curandosi con erbe e pozioni da loro confezionate.
Dal punto di vista religioso, anche se la Namibia è quasi totalmente cristianizzata per lo più secondo il rito luterano, in molti villaggi Himba si pratica la religione animista. È consueto, infatti, che la donna più anziana del villaggio curi che il fuoco sacro, che è sempre acceso al centro del villaggio, non si spenga mai, perché in esso è rappresentato lo spirito protettivo del Bene.
---------
The Himba (singular: Omuhimba, plural: Ovahimba) are an ethnic group of about 20,000 to 50,000 people living in northern Namibia, in the Kunene region (formerly Kaokoland). Recently they have built two villages in Kamanjab which have become tourist destinations. They are mostly a semi-nomadic, pastoral people, closely related to the Herero, and speak Otjihimba, a dialect of the Herero language.
The Himba breed cattle and goats. The responsibility for milking the cows lies with the women. Women take care of the children, and one woman will take care of another woman's children. Women tend to perform more labor-intensive work than men do, such as carrying water to the village and building homes. Men handle the political tasks and legal trials.
Members of an extended family typically dwell in a homestead, "a small, circular hamlet of huts and work shelters" that surrounds "an okuruwo (ancestral fire) and a central livestock enclosure." Both the fire and the livestock are closely tied to their belief in ancestor worship, the fire representing ancestral protection and the livestock allowing "proper relations between human and ancestor."
The Himba wear little clothing, but the women are famous for covering themselves with otjize, a mixture of butter fat and ochre, possibly to protect themselves from the sun. The mixture gives their skins a reddish tinge. This symbolizes earth's rich red color and the blood that symbolizes life, and is consistent with the Himba ideal of beauty. Women braid each other's hair that they extend with plastic hair that they usually have to purchase, and cover it except the ends, in their ochre mixture.
Modern clothes are scarce, but generally go to the men when available. Traditionally both men and women go topless and wear skirts or loincloths made of animal skins in various colors. Adult women wear beaded anklets to protect their legs from venomous animal bites.
Boys are generally circumcised before puberty, to make them eligible for marriage.
Because of the harsh desert climate in the region where they live and their seclusion from outside influences, the Himba have managed to maintain much of their traditional lifestyle. Members live under a tribal structure based on bilateral descent that helps them live in one of the most extreme environments on earth.
Under bilateral descent, every tribe member belongs to two clans: one through the father (a patriclan, called oruzo) and another through the mother (a matriclan, called eanda). Himba clans are led by the eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead.
The Himba's history is wrought with disasters, including severe droughts and guerrilla warfare, especially during Namibia's quest for independence and as a result of the civil war in neighboring Angola. In 1904, they suffered from the same attempt at genocide by the German colonial power under Lothar von Trotha that decimated other groups in Namibia, notably the Herero and the Nama.
In the 1980s it appeared the Himba way of life was coming to a close. A severe drought killed ninety percent of their cattle and many gave up their herds and became refugees in the town of Opuwo living in slums on international relief. Since they live on the Angolan border, many Himba were also kidnapping victims in the Angolan civil war.
Since the 1990s, the Himba have been successful in maintaining their culture and traditional way of life, and have experienced a resurgence. Many Himba now live on nature conservancies that give them access to tourism on their lands. Vengapi Tijvinda, a grandmother in her 50s, says: "Life is still the same, but the children can read and write. I am a member of conservancy, and we have tasted game meat again."
Even so the Himba have worked with international activists to block a proposed hydroelectric dam along the Kunene River that would have flooded their ancestral lands. 2011, Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains. The Himba submitted in February 2012 their protest Declaration to the United Nations, the African Union and to the Government of Namibia.
The government of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as a people.
February 2012, traditional Himba chiefs issued two separate Declarations to the African Union and to the OHCHR of the United Nations.
The first, titled "Declaration of the most affected Ovahimba, Ovatwa, Ovatjimba and Ovazemba against the Orokawe Dam in the Baynes Mountains" outlines the objections from regional Himba chiefs and communities that reside near the Kunene River.
The second, titled "Declaration by the traditional Himba leaders of Kaokoland in Namibia" lists violations of civil, cultural, economic, environmental, social and political rights perpetrated by the Government of Namibia (GoN).
The Himba are a monotheistic people who worship the god Mukuru. Each family has its own ancestral fire, which is kept by the fire-keeper. The fire-keeper approaches the ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru is busy in a distant realm, the ancestors act as Mukuru's representatives. However, the difference between Mukuru and the ancestors is that while Mukuru only blesses and never curses; the ancestors do both.
The Himba traditionally believe in omiti, which some translate to mean witchcraft but which others call "bad medicine". Some Himba believe that death is caused by omiti, or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have the power to place bad thoughts into another's mind or cause extraordinary events to happen (such as when a common illness becomes life-threatening). But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some Himba will consult a diviner to reveal the reason behind an extraordinary event, or the source of the omiti.
Several researchers studied the Himba color perception. The Himba use four color names: Zuzu stands for dark shades of blue, red, green and purple; Vapa is white and some shades of yellow; Buru is some shades of green and blue; and Dambu is some other shades of green, red and brown. It is thought that this may increase the time it takes for the Himba to distinguish between two colours that fall under the same Herero colour category compared to people whose language separates the colours into two different colour categories. However, this time difference is only noticeable when measured in milliseconds and remains unproven.
Palermo
The church of the Madonna dei Rimedi is a diocesan sanctuary of the archdiocese of Palermo and the seat of the convent of the Discalced Carmelites; the building is a baroque religious complex in Palermo, located in Piazza dell'Indipendenza.
The complex was built between 1610 and 1625 by Mariano Smiriglio. During the Risorgimento, the monastery and church were closed in 1866 and used for secular purposes. The baroque furnishings were lost. It was only through the initiative of Cardinal Ernesto Ruffini that they were restored in 1947 and repopulated by Discalced Carmelites. The cardinal donated a marble Madonna from the Gagini school for the main altar and elevated the church to the status of a diocesan Marian pilgrimage center. In accordance with his wishes, he was buried in front of the main altar in 1967.
The two-storey façade is divided by pilasters that end in elaborately designed capitals. The broken segmental gable above the door encloses a trefoil cross. Above the entablature there is an ornamental frieze and two niches with the sculptures "Joseph and the Christ Child" and "Mary" in the style of Fazio Gaggini. The façade is topped by a triangular gable.
Glycyrrhiza glabra L
Famiglia: Fabaceae
Il nome deriva da due parole greche Glykos = dolce e Rizhos = radice.
è originaria dell'Asia sudoccidentale e della regione mediterranea ,in Sardegna e forse nelle altre parti d’Italia, fu introdotta da bizantini, fin dal V VI secolo d.C., per cui trattasi di una pianta naturalizzata, ma l’introduzione antichissima ne ha determinato l’allocazione tra le piante spontanee. In Sardegna non è molto comune essendo localizzata solo in pochi areali. Era conosciuta sin dall’antichità: Ippocrate, Dioscoride e Galeno la citano nelle loro opere come rimedio per tosse, ferite e bruciori di stomaco. Nei luoghi dove viene coltivata e commercializzata, per esempio l’Abruzzo, ha anche una certa importanza economica.
(L’ospite presente nella foglia è la Nezara viridula o cimice verde del pomodoro)
Glycyrrhiza glabra L
Familia: Fabaceae
El nombre proviene de dos palabras griegas Glykos = dulces y Rizhos = root.
es nativa del suroeste de Asia y la región del Mediterráneo, Cerdeña, y tal vez en otras partes de Italia, fue presentado por los bizantinos, ya que el quinto, sexto siglo AD, por lo que esta es una planta naturalizada, pero la introducción de edad, tiene determinado la asignación entre las plantas nativas. En Cerdeña no es muy común que se encuentra a sólo unos areal. Era conocido desde la antigüedad: Hipócrates, Dioscórides y Galeno lo citan en sus obras como un remedio para la tos, las heridas y la acidez estomacal. En los lugares donde se cultiva y se comercializa, por ejemplo, Abruzzo, también tiene cierta importancia económica.
Glycyrrhiza glabra L
Family: Fabaceae
The name comes from two Greek words Glykos = sweet and Rizhos = root.
is native to Southwest Asia and the Mediterranean region, Sardinia, and perhaps in other parts of Italy, was introduced by the Byzantines, since the fifth, sixth century AD, so this is a naturalized plant, but the introduction of old has determined the allocation between native plants. In Sardinia is not very common being located only a few areal. It was known since ancient times: Hippocrates, Dioscorides and Galen cite it in their works as a remedy for coughs, wounds and heartburn. In places where it is grown and marketed, for example Abruzzo, also has some economic importance.
(The host is present in the leaf bug Nezara viridula or green bug of the tomato)
Glycyrrhiza glabra L
Familia: Fabaceae
El nombre proviene de dos palabras griegas Glykos = dulces y Rizhos = raiz.
es nativa del suroeste de Asia y la región del Mediterráneo, Cerdeña, y tal vez en otras partes de Italia, fue traido por los bizantinos, ya que el quinto, sexto siglo AD, por lo que esta es una planta naturalizada, pero la introducción de edad, tiene determinado la asignación entre las plantas nativas. En Cerdeña no es muy común que se encuentra a sólo unos areal. Era conocido desde la antigüedad: Hipócrates, Dioscórides y Galeno lo citan en sus obras como un remedio para la tos, las heridas y la acidez estomacal. En los lugares donde se cultiva y se comercializa, por ejemplo, Abruzzo, también tiene cierta importancia económica.
(El host que está presente en la hoya es el insecto Nezara viridula o bicho verde del tomate).
Fare clic su questo sito www.erbenaturali.com/erezione-duratura.html per ulteriori informazioni su rimedi naturali per erezione duratura. Uso del preservativo è un altro modo attraverso il quale è possibile superare l'eiaculazione precoce. O quando si è impegnati nell'atto sessuale, assicuratevi di provare il sesso orale, masturbazione e anello del pene. Di tutti questi, sesso orale e masturbazione forse utile a superare questa condizione. Oltre questi che si può anche fare uso di creme erettile olio o lozione che può aiutarvi a raggiungere rimedi naturali per erezione duratura.Seguici : erezionenonduratura.tumblr.com
Seguici : rimedinaturalipererezioneduratura.weebly.com
www.folkd.com/user/erezioneduratura
Palermo
The church of the Madonna dei Rimedi is a diocesan sanctuary of the archdiocese of Palermo and the seat of the convent of the Discalced Carmelites; the building is a baroque religious complex in Palermo, located in Piazza dell'Indipendenza.
The complex was built between 1610 and 1625 by Mariano Smiriglio. During the Risorgimento, the monastery and church were closed in 1866 and used for secular purposes. The baroque furnishings were lost. It was only through the initiative of Cardinal Ernesto Ruffini that they were restored in 1947 and repopulated by Discalced Carmelites. The cardinal donated a marble Madonna from the Gagini school for the main altar and elevated the church to the status of a diocesan Marian pilgrimage center. In accordance with his wishes, he was buried in front of the main altar in 1967.
The two-storey façade is divided by pilasters that end in elaborately designed capitals. The broken segmental gable above the door encloses a trefoil cross. Above the entablature there is an ornamental frieze and two niches with the sculptures "Joseph and the Christ Child" and "Mary" in the style of Fazio Gaggini. The façade is topped by a triangular gable.
Acufeni Rimedi Naturali, Rimedi Acufene, Acufene Bilaterale, Rimedio Per Curare L'acufene
I sintomi dell'acufene
I sintomi dell'acufene possono causare molti fastidi e problemi a chi ne soffre. Inoltre anche i sintomi possono causare confusione. Prendiamo un esempio per capire meglio.
Stai conducendo una vita perfetta, vai al lavoro e torni a casa ogni giorno, ma improvvisamente incominci a sentire strani rumori all'orecchio. Ovviamente credi che ci sia una sorgente di tali rumori. Stranamente nessun altro sembra sentirli. Puoi spaventarti e pensare che quei rumori provengano dal tuo corpo, così vai dal dottore.
Dopo qualche esame il dottore conferma che è tutto a posto. Il problema è che tu i rumori continui a sentirli. Incominciano a darti sui nervi e ti influenzano nel lavoro. E ancora peggio, i rumori sembrano farsi più forti la notte, privandoti del tuo prezioso sonno.
Si tratta di acufene. I rumori che senti sono i sintomi principali e possono essere di vario tipo. Puoi sentire strani scricchilii, ronzii, brusii, fischi o sibili all'orecchio. Non è mai lo stesso per tutti. Alcuni li sentono di tanto in tanto, altri per tutto il tempo. alcuni raccontano di forti attacchi. Ed altri sono stremati da trapanamenti costanti. Ma una cosa è certa - molte persone negli USA e altrove hanno gli acufeni. Quindi non sei davvero l'unico in queste condizioni.
La maggior parte dei sintomi dell'acufene non sono altro che rumori fantasma
Molte persone sono confuse se non riescono ad indivuare la fonte del rumore alle orecchie. Alcuni si spaventano. Spesso queste persone sono messe in ridicolo da chi non sente quei rumori. Ma per chi soffre di acufeni i suoni sono assolutamente reali. Di fatto sono rumori fantasma, una percezione delle orecchie.
Vi sono eccezioni.
In almeno un caso il rumore può essere reale. In altre parole c'è una effettiva fonte del rumore che senti. Questo è l'acufene pulsatile. In questo caso sei in grado di sentire il battito del tuo cuore e ciò ti può far impazzire perchè lo senti in continuazione.
Vi è un'altra differenza. C'è sicuramente più di una persona che sente questi rumori e questo è il tuo dottore. Avrà bisogno di uno strumento di ascolto per sentirli. Prendi nota - non è come sentire il cuore con uno stetoscopio. in questo caso il dottore utilizza uno strumento di ascolto per sentire il rumore all'orecchio, non nel petto.
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My suitcase is made of thoughts and memories.
There are desires and dreams, choises and compromises inside.
My baggage is all that I got, and everything I own.
During this shot I decided to show my hopes too, but they're peeled off falling into my bag..
After this shot I went out and when I came back home after a few of hours I noticed that I walked all day with "loosing everything" sheet on my jumper..
Destiny leave its signs everywhere..
"ho sentito dire che c’è un matto in giro
con le tasche piene di parole e sogni che nessuno ha realizzato
e non sa coltivare se non dentro la sua testa vuota
e dentro le speranze di chi non ha mai deciso niente
sono ancora avvolti in cellophane e carta d’alluminio
e pesano di tutti quei rimpianti che ogni uomo ha dentro
e pensano che siano ottimi rimedi contro il tempo
perché possa un giorno muoversi in un altro senso"
I'm searching a sense..I miss u
ornithogalum umbellatum
Questo fiore è parte di uno dei 38 rimedi (fiori di Bach) ideati dal Dr. Edward Bach con il nome di Star of Bethlem.
Per coloro che hanno subito traumi anche di piccola entità sia fisico che mentale, che, se irrisolti, a distanza di anni, possono portare a disturbi psicosomatici. Questo rimedio aiuta ad accettare queste esperienze negative come parte integrante della vita, ad affrontare il dolore senza più reprimerlo.
That flower is one of 38 remedies created by Dr. Edward Bach, named Star of Bethlem.
For those who have suffered even minor trauma, both physical and mental, which, if unresolved, after many years, can lead to psychosomatic disorders. This remedy helps to accept these negative experiences as an integral part of life, to face the pain no longer repress.
Model: Globalization? Economy? SPREED?. Opuwo, Namibia, Africa.
Photo by: Me
Gli Himba o Ovahimba sono un gruppo etnico di circa 12.000 persone che abita nel Kaokoland (regione di Kunene), nella Namibia settentrionale. Sono un popolo di pastori nomadi, strettamente correlati al popolo Herero, e parlano la lingua herero. Allevano soprattutto vacche e capre.
Gli Himba sono i discendenti di un gruppo di Herero che nella seconda metà del XIX secolo migrarono dal Kaokoland verso l'Angola, attraversando il fiume Kunene, per fuggire alle frequenti aggressioni dei Nama. In Angola chiesero ospitalità ai San della tribù Ngambwe, e per questo motivo vennero chiamati "ovahimba", "il popolo che mendica". Una conseguenza di questa migrazione fu che gli Himba non ebbero praticamente contatti con i colonizzatori tedeschi, a differenza di quanto accadde agli Herero rimasti a sud del Kunene. Questo elemento portò una profonda differenziazione culturale fra i due gruppi; mentre gli Herero passavano dalla pastorizia nomade all'agricoltura stanziale, e adottavano molti costumi degli occidentali, gli Himba mantennero quasi immutato il loro stile di vita tradizionale.
Nel 1920, guidati da un capo chiamato "Vita" ("guerra"), gli Himba attraversarono nuovamente il Kunene, tornando alla propria terra d'origine.
Attacchi da parte di altri gruppi etnici avvennero anche nel periodo turbolento che precedette l'indipendenza della Namibia, e durante la guerra civile nella vicina Angola. Oggi, il progetto di chiusura della diga di Epupa costituisce un nuovo pericolo per la sopravvivenza della società himba.
Grazie ai pochi rapporti con gli europei, gli Himba hanno mantenuto gran parte del loro stile di vita tradizionale.
I villaggi Himba sono costituiti da capanne di forma conica, realizzate con frasche legate insieme con foglie di palma e cementate con fango e sterco. Sono pastori nomadi; non raramente, una famiglia si sposta due o tre volte in un anno.
Indossano pochi capi di vestiario; le donne si coprono il corpo con un mistura rossa a base di burro, ocra ed erbe, secondo quanto si ritiene comunemente, per proteggersi dal sole. In realtà l'uso di spalmarsi il corpo con questa mistura, alla quale al posto del burro viene sempre più spesso sostituita la vasellina industriale, è basato su ragioni puramente estetiche. Gli indumenti di tipo occidentali sono piuttosto rari nel Kaokoland, e vengono indossati quasi esclusivamente dagli uomini.
Le donne himba svolgono i lavori più pesanti: mungono gli animali, si occupano dei bambini, trasportano l'acqua e costruiscono le case. I ragazzi maschi vengono circoncisi prima della pubertà.
Gli Himba rifiutano di curarsi con le medicine moderne, essi adoperano esclusivamente rimedi tradizionali, curandosi con erbe e pozioni da loro confezionate.
Dal punto di vista religioso, anche se la Namibia è quasi totalmente cristianizzata per lo più secondo il rito luterano, in molti villaggi Himba si pratica la religione animista. È consueto, infatti, che la donna più anziana del villaggio curi che il fuoco sacro, che è sempre acceso al centro del villaggio, non si spenga mai, perché in esso è rappresentato lo spirito protettivo del Bene.
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The Himba (singular: Omuhimba, plural: Ovahimba) are an ethnic group of about 20,000 to 50,000 people living in northern Namibia, in the Kunene region (formerly Kaokoland). Recently they have built two villages in Kamanjab which have become tourist destinations. They are mostly a semi-nomadic, pastoral people, closely related to the Herero, and speak Otjihimba, a dialect of the Herero language.
The Himba breed cattle and goats. The responsibility for milking the cows lies with the women. Women take care of the children, and one woman will take care of another woman's children. Women tend to perform more labor-intensive work than men do, such as carrying water to the village and building homes. Men handle the political tasks and legal trials.
Members of an extended family typically dwell in a homestead, "a small, circular hamlet of huts and work shelters" that surrounds "an okuruwo (ancestral fire) and a central livestock enclosure." Both the fire and the livestock are closely tied to their belief in ancestor worship, the fire representing ancestral protection and the livestock allowing "proper relations between human and ancestor."
The Himba wear little clothing, but the women are famous for covering themselves with otjize, a mixture of butter fat and ochre, possibly to protect themselves from the sun. The mixture gives their skins a reddish tinge. This symbolizes earth's rich red color and the blood that symbolizes life, and is consistent with the Himba ideal of beauty. Women braid each other's hair that they extend with plastic hair that they usually have to purchase, and cover it except the ends, in their ochre mixture.
Modern clothes are scarce, but generally go to the men when available. Traditionally both men and women go topless and wear skirts or loincloths made of animal skins in various colors. Adult women wear beaded anklets to protect their legs from venomous animal bites.
Boys are generally circumcised before puberty, to make them eligible for marriage.
Because of the harsh desert climate in the region where they live and their seclusion from outside influences, the Himba have managed to maintain much of their traditional lifestyle. Members live under a tribal structure based on bilateral descent that helps them live in one of the most extreme environments on earth.
Under bilateral descent, every tribe member belongs to two clans: one through the father (a patriclan, called oruzo) and another through the mother (a matriclan, called eanda). Himba clans are led by the eldest male in the clan. Sons live with their father's clan, and when daughters marry, they go to live with the clan of their husband. However, inheritance of wealth does not follow the patriclan but is determined by the matriclan, that is, a son does not inherit his father's cattle but his maternal uncle's instead.
The Himba's history is wrought with disasters, including severe droughts and guerrilla warfare, especially during Namibia's quest for independence and as a result of the civil war in neighboring Angola. In 1904, they suffered from the same attempt at genocide by the German colonial power under Lothar von Trotha that decimated other groups in Namibia, notably the Herero and the Nama.
In the 1980s it appeared the Himba way of life was coming to a close. A severe drought killed ninety percent of their cattle and many gave up their herds and became refugees in the town of Opuwo living in slums on international relief. Since they live on the Angolan border, many Himba were also kidnapping victims in the Angolan civil war.
Since the 1990s, the Himba have been successful in maintaining their culture and traditional way of life, and have experienced a resurgence. Many Himba now live on nature conservancies that give them access to tourism on their lands. Vengapi Tijvinda, a grandmother in her 50s, says: "Life is still the same, but the children can read and write. I am a member of conservancy, and we have tasted game meat again."
Even so the Himba have worked with international activists to block a proposed hydroelectric dam along the Kunene River that would have flooded their ancestral lands. 2011, Namibia announced its new plan to build a dam in Orokawe, in the Baynes Mountains. The Himba submitted in February 2012 their protest Declaration to the United Nations, the African Union and to the Government of Namibia.
The government of Norway and Iceland funded mobile schools for Himba children, but since Namibia took them over in 2010, they have been converted to permanent schools and are no longer mobile. The Himba leaders complain in their declaration about the culturally inappropriate school system, that they say would threaten their culture, identity and way of life as a people.
February 2012, traditional Himba chiefs issued two separate Declarations to the African Union and to the OHCHR of the United Nations.
The first, titled "Declaration of the most affected Ovahimba, Ovatwa, Ovatjimba and Ovazemba against the Orokawe Dam in the Baynes Mountains" outlines the objections from regional Himba chiefs and communities that reside near the Kunene River.
The second, titled "Declaration by the traditional Himba leaders of Kaokoland in Namibia" lists violations of civil, cultural, economic, environmental, social and political rights perpetrated by the Government of Namibia (GoN).
The Himba are a monotheistic people who worship the god Mukuru. Each family has its own ancestral fire, which is kept by the fire-keeper. The fire-keeper approaches the ancestral fire every seven to eight days in order to communicate with Mukuru and the ancestors on behalf of his family. Often, because Mukuru is busy in a distant realm, the ancestors act as Mukuru's representatives. However, the difference between Mukuru and the ancestors is that while Mukuru only blesses and never curses; the ancestors do both.
The Himba traditionally believe in omiti, which some translate to mean witchcraft but which others call "bad medicine". Some Himba believe that death is caused by omiti, or rather, by someone using omiti for malicious purposes. Additionally, some believe that evil people who use omiti have the power to place bad thoughts into another's mind or cause extraordinary events to happen (such as when a common illness becomes life-threatening). But users of omiti do not always attack their victim directly; sometimes they target a relative or loved one. Some Himba will consult a diviner to reveal the reason behind an extraordinary event, or the source of the omiti.
Several researchers studied the Himba color perception. The Himba use four color names: Zuzu stands for dark shades of blue, red, green and purple; Vapa is white and some shades of yellow; Buru is some shades of green and blue; and Dambu is some other shades of green, red and brown. It is thought that this may increase the time it takes for the Himba to distinguish between two colours that fall under the same Herero colour category compared to people whose language separates the colours into two different colour categories. However, this time difference is only noticeable when measured in milliseconds and remains unproven.
Cistite: equiseto, petali di rosa, sambuco, malva, altea e ginepro.
2,00/50g; 4,00/100g
Psoriasi: bardana, sambuco, marrubio, genziana, betulla, cuscuta, salsapariglia.
2,00/50g; 4,00/100g
Gastrite: assenzio, tiglio, issopo, salvia, sambuco, meliloto, menta, liquirizia, camomilla, limone, finocchio, cumino.
1,85/50g; 3,70/100g