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Italy. Florence - Firenze.
Orsanmichele (or "Kitchen Garden of St. Michael", from the contraction in Tuscan dialect of the Italian word orto) is a church in the Italian city of Florence. The building was constructed on the site of the kitchen garden of the monastery of San Michele, which is now gone.
Located on the Via Calzaiuoli in Florence, the church was originally built as a grain market in 1337 by Francesco Talenti, Neri di Fioravante, and Benci di Cione. Between 1380 and 1404 it was converted into a church used as the chapel of Florence's powerful craft and trade guilds. On the ground floor of the square building are the 13th-century arches that originally formed the loggia of the grain market. The second floor was devoted to offices, while the third housed one of the city's municipal grain storehouses, maintained to withstand famine or siege. Late in the 14th century, the guilds were charged by the city to commission statues of their patron saints to embellish the facades of the church. The sculptures seen today are copies, the originals having been removed to museums
en.wikipedia.org/wiki/Orsanmichele
First of the fourteen minor guilds (eighth overall) in 1236, first of the five intermediate guilds (1280) and once again first of the fourteen minor guilds (1415).[20] Associated trades include the pescivendoli (fishmongers).
The Wilcannia Hospital was erected in 1879, although there was a doctor in attendance at Wilcannia from 1869. The design was chosen in a competition which was won by Edmund Blacket, architect of St Andrews Cathedral and Sydney University, Sydney. The hospital continues to service the area primarily providing nursing care. Former dormer windows have been removed and the current facade is a modern addition.
Aboriginal History of Wilcannia:
Wilcannia is located on the Darling River, about halfway between Bourke and Wentworth. The river is known as Barka by the local Aboriginal people or Barkandji, literally people belonging to the Barka, and it is surrounded on all sides by Barkandji speaking people. The people from along the Barka and varying distances either side from near Bourke down to Wentworth all recognised the Barkandji language as their primary language, but they were divided into subgroups with different dialects of this one language. The Barkandji language is very different from all the neighbouring languages including the adjoining Ngiyampaa/Ngemba to the east, the Kulin, and Murray River languages to the south, and the Yardli and Thura-Yura language groups to the west and north.
Barkandji have a unique culture and depended heavily on the grinding or pounding of seeds on large grinding dishes or mortars and pestles, such as grass, portulaca, and acacia seeds. In the riverine areas, there is a strong emphasis on aquatic plant food tubers and corms, and fish, yabbies, turtles, mussels, and shrimps as well as water birds and their eggs. Insect foods were also important, such as parti or witchetty grubs along the rivers and creeks, and termite larvae in the Mallee country. Large and small canoes were cut out, necessitating ground edge axes, and string manufacture for fish nets, hunting nets, bags, and belts was an important part of the culture. The Wilcannia area still shows tangible evidence of traditional life in the form of canoe trees, coolamon trees, middens, heat retainer ovens, ashy deposits, stone tool quarries and artefacts.
Thomas Mitchell led the first exploring party to reach Wilcannia and gave the Barkandji their first unpleasant taste of what was to come. Mitchell travelled via the Bogan to the Darling River near Bourke and then down the river to Wilcannia then Menindee, reaching it in July 1835. Mitchell was harassed by Barkandji as he did not understand that he had to properly negotiate permission for use of water, grass, land to camp on etc., and in addition his men were abusing women behind his back and breaking all the rules. He gave them names such as the Fire Eaters and the Spitting Tribe as they tried to warn him off. His comments show that the Barkandji groups he met occupied "different portions of the river", and that they owned the resources in their territories including the water in the river. The exclusive possession enjoyed by the Barkandji and the need to obtain permission before using any of their resources is demonstrated by the following comment about the "Spitting Tribe" from the river near Wilcannia:
"The Spitting Tribe desired our men to pour out the water from their buckets, as if it had belonged to them; digging, at the same time a hole in the ground to receive it when poured out; and I have more than once seen a river chief, on receiving a tomahawk, point to the stream and signify that we were then at liberty to take water from it, so strongly were they possessed with the notion that the water was their own"
A hill 15 kilometres north of Wilcannia was named Mount Murchison by Mitchell and this became the name of the very large original station that included the location that was to become Wilcannia township.
In 1862 the area northwest of Mount Murchison Station was still frontier country with continual conflict. Frederic Bonney was based at Mount Murchison homestead and then nearby Momba homestead from 1865 to 1881 and he bluntly states in his notebooks that in this period "natives killed by settlers - shot like dogs"
Bonney recorded extensive detail about the lives, language, culture, and personalities of the Aboriginal people at Mount Murchison/Momba and left us with extremely significant series of photos of Aboriginal people taken in this period. He does not elaborate about the way the station was set up except for his comment above. Frederic Bonney not only respected and looked after the local people but he sympathised with them, worked with them, and respected them. The Bonney papers and photographs are a treasure of information about the Aboriginal people living there between 1865 and 1881. Bonney published a paper in 1884 but long after he had returned to England to live he campaigned for the better treatment of the Aboriginal people, and he tried to educate the public about the complexity of Aboriginal culture.
Bonney names about 44 individual Aboriginal people living at Momba in this period, and one group photo from the same period shows a total of 38 people. Descendants of some of the people Bonney describes still live in Wilcannia and surrounding areas today.
Aboriginal people worked on Moomba and Mount Murchison Station, and from very early times fringe camps grew up around Wilcannia. The land straight across the River from the Wilcannia post office was gazetted as an Aboriginal Reserve, and this became the nucleus of a very large fringe camp that grew into a substantial settlement spaced out along the river bank in the 1930s to the 1970s. By 1953 the Aboriginal Welfare Board had built a series of 14 barrack-like and inappropriately designed houses in an enlarged reserve, now an attractive tree lined settlement known as the Mission (although never a mission it was beside a Catholic School and clinic, thus the name). Today Aboriginal people are the majority of the population of the vibrant, creative, and culturally active town of Wilcannia, and the main users of the post office facilities.
Wilcannia History:
The first secure pastoralists at Mount Murchison were the brothers Hugh and Bushby Jamieson of Mildura Station on the Murray, who in 1856 took up Tallandra and Moorabin blocks, later extended with other blocks and named Mount Murchison Station. Captain Cadell's paddlesteamer Albury was the first to travel up the Darling, landing flour and other stores for the Jamiesons at Mount Murchison in February 1859. The Albury then loaded 100 bales of wool from their woolshed and brought it down to Adelaide. At this time there were no other stations on the Darling between Mt Murchison and Fort Bourke. A little later:
"An enterprising attempt has just been made by Mr. Hugh Jamieson, of Mount Murchison, to bring fat sheep speedily to Adelaide. Mr. Jamieson having chartered Captain Cadell's steamer, Albury, that vessel was prepared, and received on board at Mildura 550 fine fat sheep. These were landed at Moorundee last Tuesday, after a rapid passage of two days, all the sheep being in splendid condition when put ashore"
Jamiesons sold in 1864 to Robert Barr Smith and Ross Reid from Adelaide. The brothers Edward and Frederic Bonney were leasing some adjacent blocks and possibly worked at Mount Murchison for these owners. In 1875 they bought the Mount Murchison/Momba complex, one of the largest stations in New South Wale. In 1865 it was known as Mount Murchison, in 1881 it was all known as Momba, later splitting into smaller stations. The original Mount Murchison Station homestead block was also known as Head Station or Karannia, the Barkandji name for the area just north of the town near where the Paroo River comes into the Barka. The original Mount Murchison woolshed was located on what is now Baker Park, Wilcannia, which is adjacent to the current Post Office.
The site of Wilcannia was selected on Mount Murchison Station in 1864 by John Chadwick Woore, who was appointed Commissioner of Crown Lands of the Albert District in 1863 and was based at Wilcannia. The town was proclaimed in 1866 and in the 1870s it became a coaching centre for prospectors exploiting the region's gold, copper, silver, and opal resources, and the administrative, service, and shipping centre for the pastoral industry. Wilcannia was incorporated as a municipality in 1881, and around this time it became New South Wales biggest inland port and Australia's third largest inland port (after Echuca Victoria and Morgan South Australia). 'The Queen of the River' or 'Queen City of the West'. At the height of its prosperity around 1880, the town boasted a population of 3,000. According to the Register of the National Estate, during 1887 alone, 222 steamers took on 26,550 tonnes of wool and other goods at Wilcannia wharves. The value of goods coming down the Darling River in 1884 was 1,359,786 pounds, and included over 30,000 bales of wool. The customs house, another Wilcannia stone building now demolished, located immediately between the Post office and the river bank and wharfs, took 17,544 pounds in customs duties in 1889. Paddlesteamers gradually declined, particularly after the 1920s, although a few continued to trade up and down the river into the 1940's, still remembered by elderly Wilcannia residents.
Wilcannia in the 1870s and into the 1900s was the centre of the pastoral and mining boom of the far west of New South Wales, and it was the centre of the paddlesteamer river trade from the Upper Darling to the Murray River and outlets such as Adelaide and Melbourne. The frequent dry seasons and lack of water in the river led to other methods of transporting goods being used, such as camel trains, but when the water came down the river trade always returned. The river trade built Wilcannia's fine buildings, but it was also its undoing, as the New South Wales government intervened to reduce the river trade because goods were moving to and from Adelaide and Melbourne, not Sydney.
Plans to improve navigation on the river were suggested in 1859 after Captain Cadell's first successful voyage up the Darling that was followed by other paddlesteamers. Cadell gave evidence at a New South Wales Select Committee that the Darling would be become reliable for boats if a system of locks were built at very reasonable cost that would hold back water during the drier seasons. The plans to build locks along the Darling River to make navigation more consistent were investigated again and again, but were not realised because the New South Wales government believed trade would benefit Victoria and South Australia.
After the opening of the Sydney to Bourke railway line in 1885, Wilcannia lost its status as the major commercial centre of the Darling River. The trade from the far North West New South Wales then tended to go to the railhead at Bourke and straight to Sydney. There were plans in the 1880s for the railway to be run from Cobar to Wilcannia, however this plan was continuously put off. Plans for a railway to Wilcannia continued to be made throughout the 1890's and early 1900's, and including a proposal from Cobar to Broken Hill then linking to South Australia as the Great Western Railway. In 1907 "a large petition was forwarded to Sydney from Wilcannia for presentation to the Premier urging immediate construction of the Cobar-Wilcannia Railway, and subsequent extension to Broken Hill".
The New South Wales government attempt to stop trade leaking out of the state resulted in their refusal to build a railway to Wilcannia (as goods tended to go to Wilcannia and down the river), or to extend the railway to South Australia for the same reasons. The bend in the river on the north side of town celebrates this government intransigence by its name "Iron Pole Bend", the iron pole said to have been placed at the surveyed location of the proposed railway bridge. New South Wales eventually built a railway through the low population Ivanhoe route to the south of Wilcannia reaching Broken Hill in 1927, and even then it stopped at Broken Hill and did not join the South Australian line until 1970. The link between Broken Hill and the South Australian railway was provided from 1884 to 1970 by the narrow gauge private railway 'the Silverton Tramway', which also took trade from Wilcannia.
The combination of missing out on the railway and locking of the river, the severe drought on 1900 - 1901, and the damage to the pastoral economy by drought, rabbits, and over grazing, led to a down turn in Wilcannia's prospects, leaving the fine stone buildings such as the post office languishing as tangible reminders of a time when Wilcannia was known as the "Queen City of the West" and was the largest inland port in New South Wales and the third largest inland port in Australia.
Source: New South Wales Heritage Register
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
San Zanipolo is the name in Venetian dialect of the Basilica di San Giovanni e Paolo, a church in Venice, Italy. Built in brick in the Italian Gothic style, its construction began in 1333 and was completed in 1430. It is the principal Dominican church in Venice. After the 15th century, the burial service of every Doge was held here, and 25 Doges are buried in the church.
In front of it can be seen the white marble campanile (and, to its right, the dome) of the church of Santa Maria Formosa. This was built in 1492 by Renaissance architect Mauro Codussi.
This photo is taken from the roof of St Mark's Basilica, looking north-east.
Puddings for 2011. This rhubarb ('tusky') will be ready to pull and eat in two or three weeks.
(Tusky - Yorkshire dialect: The sticks produced by the vegetable rhubarb. I grew up in the 'Rhubarb Triangle'.) This one has done so well, we are going to plant another head.
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
"Babawu" (a Chongqing dialect, literally means "dancing in the plaza") is the most popular public activity of Chongqing people after dinner. Vernacular music, spontaneous movements, unregulated lights, all the elements constitute those funny images. More than 100 people getherred in the plaza, however, they were all dancing with deadpans: this is a ravel of solitude.
By Voigtlander 50 1.1 with Sony Nex-C3
Bologna or Bulåggna; pronounced [buˈləɲɲa] in the Bolognese dialect of Emiliano-Romagnolo language) is the capital city of Emilia-Romagna, in the Po Valley of Northern Italy. The city lies between the Po River and the Apennine Mountains, more specifically, between the Reno River and the Savena River. It is the seventh largest city in terms of population and it is the heart of a metropolitan area (officially recognized by the Italian government as a metropolitan city) of about 1,000,000 inhabitants. The urban sprawl of Bologna – Modena, whose metropolises are adjoining, is continuously expanding. Home to the oldest university in the world, University of Bologna, founded in 1088, Bologna hosts numerous students who enrich the social and cultural life of the city. Famous for its towers and lengthy porticoes, it has a well-preserved historical downtown (one of the largest in Italy) thanks to a careful restoration and conservation policy which began at the end of the 1970s, on the heels of serious damage done by the urban demolition at the end of the 19th century as well as that caused by wars. The city, the first settlements of which date back to at least one millennium before Christ, has always been an important urban center, first under the Etruscans (Velzna/Felsina) and the Celts (Bona), then under the Romans (Bononia), then again in the Middle Ages, as a free municipality (for one century it was the fifth largest European city based on population). An important cultural and artistic center, it is rarely recognized as such, as it does not possess a world renowned "masterpiece" that would attract tourists en masse; that having been said, its artistic importance and its importance in terms of landmarks can be contributed to homogenous mixture of monuments and architectural examples (medieval towers, antique buildings, churches, the layout of its historical center) as well as works of art which are the result of a first class architectural and artistic history. Bologna is also an important crossroads of the roads and trains of Northern Italy, where many important mechanical, electronic and nutritional industries have their headquarters. According to the most recent data gathered by the European Regional Economic Growth Index (E-REGI) of 2009, Bologna is the first Italian city and the 47th European city in terms of its economic growth rate.[2] It is home to prestigious cultural, economic and political institutions as well as one of the most impressive trade fair districts in Europe. In 2000 it was declared European capital of culture[3] and in 2006, a UNESCO “city of music”. The city of Bologna was selected to participate in the Universal Exposition of Shanghai 2010 together with 45 other cities from around the world.[4] Bologna is also one of the richest cities in Italy, often ranking as one of the top cities in terms of quality of life in the country: it was ranked 5th in 2006, and 12th in 2007, out of 103 Italian cities.[5] Bologna is a lively and cosmopolitan Italian college city, and it has spectacular history, art, cuisine, music and culture.
Luzern - Weinmarkt
Lucerne (/luːˈsɜːrn/ loo-SURN, French: [lysɛʁn]; High Alemannic: Lozärn) or Luzern (Swiss Standard German: [luˈtsɛrn]) is a city in central Switzerland, in the German-speaking portion of the country. Lucerne is the capital of the canton of Lucerne and part of the district of the same name. With a population of approximately 82,000 people, Lucerne is the most populous city in Central Switzerland, and a nexus of economics, transportation, culture, and media in the region. The city's urban area consists of 19 municipalities and towns with an overall population of about 220,000 people.
Owing to its location on the shores of Lake Lucerne (German: Vierwaldstättersee) and its outflow, the river Reuss, within sight of the mounts Pilatus and Rigi in the Swiss Alps, Lucerne has long been a destination for tourists. One of the city's landmarks is the Chapel Bridge (German: Kapellbrücke), a wooden bridge first erected in the 14th century.
The official language of Lucerne is German, but the main spoken language is the local variant of the Alemannic Swiss German dialect, Lucerne German.
History
Early history and founding (750–1386)
After the fall of the Roman Empire beginning in the 6th century, Germanic Alemannic peoples increased their influence on this area of present-day Switzerland.
Around 750 the Benedictine Monastery of St. Leodegar was founded, which was later acquired by Murbach Abbey in Alsace in the middle of the 9th century, and by this time the area had become known as Luciaria.
The origin of the name is uncertain, it is possibly derived from the Latin name of the pike, lucius, thus designating a pike fishing spot in the river Reuss. Derivation from the theonym Lugus has been suggested but is phonetically implausible. In any case, the name was associated by popular etymology with Latin lucerna "lantern" from an early time.
In 1178 Lucerne acquired its independence from the jurisdiction of Murbach Abbey, and the founding of the city proper probably occurred that same year. The city gained importance as a strategically located gateway for the growing commerce from the Gotthard trade route.
By 1290, Lucerne had become a self-sufficient city of reasonable size with about 3000 inhabitants. About this time King Rudolph I von Habsburg gained authority over the Monastery of St. Leodegar and its lands, including Lucerne. The populace was not content with the increasing Habsburg influence, and Lucerne allied with neighboring towns to seek independence from their rule. Along with Lucerne, the three other forest cantons of Uri, Schwyz and Unterwalden formed the "eternal" Swiss Confederacy, known as the Eidgenossenschaft, on November 7, 1332.
Later the cities of Zürich, Zug and Bern joined the alliance. With the help of these additions, the rule of Austria over the area came to an end. The issue was settled by Lucerne's victory over the Habsburgs in the Battle of Sempach in 1386. For Lucerne this victory ignited an era of expansion. The city shortly granted many rights to itself, rights which had been withheld by the Habsburgs until then. By this time the borders of Lucerne were approximately those of today.
From city to city-state (1386–1520)
In 1415 Lucerne gained Reichsfreiheit from Emperor Sigismund and became a strong member of the Swiss confederacy. The city developed its infrastructure, raised taxes, and appointed its own local officials. The city's population of 3000 dropped about 40% due to the Black Plague and several wars around 1350.
In 1419 town records show the first witch trial against a male person.
Swiss-Catholic town (1520–1798)
Among the growing towns of the confederacy, Lucerne was especially popular in attracting new residents. Remaining predominantly Catholic, Lucerne hosted its own annual passion play from 1453 to 1616, a two-day-long play of 12 hours performance per day. As the confederacy broke up during the Reformation, after 1520, most nearby cities became Protestant, but Lucerne remained Catholic. After the victory of the Catholics over the Protestants in the Battle at Kappel in 1531, the Catholic towns dominated the confederacy. It was during this period that Jesuits first came to Lucerne in 1567, with their arrival given considerable backing by Cardinal Carlo Borromeo, Archbishop of Milan. The region, though, was destined to be dominated by Protestant cities such as Zürich, Bern and Basel, which defeated the Catholic forces in the 1712 Toggenburg War. The former prominent position of Lucerne in the confederacy was lost forever. In the 16th and 17th centuries, wars and epidemics became steadily less frequent and as a result the population of the country increased strongly.
Lucerne was besieged by a peasant army and quickly signed a peace treaty with the rebels in the Swiss peasant war of 1653.
Century of revolutions (1798–1914)
In 1798, nine years after the beginning of the French Revolution, the French army marched into Switzerland. The old confederacy collapsed and the government became democratic. The industrial revolution hit Lucerne rather late, and by 1860 only 1.7% of the population worked in industry, which was about a quarter of the national average at that time.[citation needed] Agriculture, which employed about 40% of the workers, was the main form of economic output in the canton. Nevertheless, industry was attracted to the city from areas around Lucerne. From 1850 to 1913, the population quadrupled and the flow of settlers increased. In 1856 trains first linked the city to Olten and Basel, then Zug and Zürich in 1864 and finally to the south in 1897.
The 1804 play William Tell by Friedrich Schiller did much to establish the reputation of Lucerne and its environs. Schiller himself had not been to Lucerne, but was inspired to write the play by his wife Lotte and his friend Johann Wolfgang von Goethe, who had both personally visited the city and its surrounding canton. Goethe had lodged in the Hirschenplatz on his route to Italy in 1779.
It was during the latter part of the 19th century that Lucerne became a popular destination for artists, royalty and others to escape to. The German composer Richard Wagner established a residence at Tribschen in 1866, where he lived and worked. The city was then boosted by a visit by Queen Victoria to the city in 1868, during which she went sightseeing at the Kapellbrücke and Lion Monument and relished speaking with local people in her native German. The American writer Mark Twain further popularised the city and its environs in his travel writings after visiting twice, in 1878 and 1897. In 1892 Swiss poet and future Nobel Prize laureate Carl Spitteler also established himself in Lucerne, living there until his death in 1924.
Lucerne's status as a fashionable destination led to it becoming one of the first centres of modern-style tourism. Some of the city's most recognisable buildings are hotels from this period, such as the Schweizerhof Hotel (1845), Grand Hotel National (1870), and Château Gütsch (1879). It was at the National that Swiss hotelier César Ritz would establish himself as manager between 1878 and 1888.
20th and 21st century
In August 1993, the Kapellbrücke in the centre of the city suffered from a great fire which destroyed two thirds of its interior paintings. The bridge was subsequently reconstructed and reopened to the public in April 1994, after a total of CHF 3.4 million was spent on its repair.
On June 17, 2007, voters of the city of Lucerne and the adjacent town of Littau agreed to a merger in a simultaneous referendum. This took effect on January 1, 2010. The new city, still called Lucerne, has a population of around 80,000 people, making it the seventh-largest city in Switzerland. The results of this referendum are expected to pave the way for negotiations with other nearby cities and towns in an effort to create a unified city-region, based on the results of a study.
Geography and climate
Topography
Lucerne is located at the outfall of Lake Lucerne into the river Reuss, which flows from south-east to north-west. The city occupies both banks of the river and the lowest reach of the lake, with the city centre straddling the river immediately downstream of the outfall. The city's suburbs climb the hills to the north-east and south-west, and stretch out along the river and lake banks, whilst the recently added area of Littau is to the north-west.
Besides this contiguous city area, the municipality also includes an exclave on the south shore of Lake Lucerne some 8 kilometres (5.0 mi) away, comprising the northern slopes of the Bürgenstock. This section of the municipality is entirely surrounded by the lake and by land of the canton of Nidwalden. It does not contain any significant settlements, but the summit of the Bürgenstock is the highest point of the municipality.
The municipality has an area of 29.1 square kilometers (11.2 sq mi). Of this area and as of 2009, 28.0% is used for agricultural purposes, while 22.3% is forested. Of the rest of the land, 47.6% is settled (buildings or roads) and the remainder (2.1%) is non-productive (rivers, glaciers or mountains).
Climate
Between 1961 and 1990 Lucerne had an average of 138.1 days of rain per year and on average received 1,171 mm (46.1 in) of precipitation. The wettest month was June during which time Lucerne received an average of 153 mm (6.0 in) of rainfall. During this month there was rainfall for an average of 14.2 days. The driest month of the year was February with an average of 61 mm (2.4 in) of precipitation over 10.2 days. Climate in this area has mild differences between highs and lows, and there is adequate rainfall year-round. The Köppen Climate Classification subtype for this climate is "Cfb" (Marine West Coast Climate/Oceanic climate).
Sights
Since the city straddles the Reuss where it drains the lake, it has a number of bridges. These include the Chapel Bridge (Kapellbrücke), a 204 m (669 ft) long wooden covered bridge originally built in 1333, the oldest covered bridge in Europe, although much of it had to be replaced after a fire on 18 August 1993, allegedly caused by a discarded cigarette. Partway across, the bridge runs by the octagonal Water Tower (Wasserturm), a fortification from the 13th century. Inside the bridge are a series of paintings from the 17th century depicting events from Lucerne's history.
Downriver, between the Kasernenplatz and the Mühlenplatz, the Spreuer Bridge (Spreuerbrücke or Mühlenbrücke, Mill Bridge) zigzags across the Reuss. Constructed in 1408, it features a series of medieval-style 17th century plague paintings by Kaspar Meglinger titled Dance of Death (Totentanzzyklus). The bridge has a small chapel in the middle that was added in 1568.
Old Town Lucerne is mainly located just north of the Reuss, and still has several fine half-timber structures with painted fronts. Remnants of the old town walls exist on the hill above Lucerne, complete with eight tall watch towers. An additional gated tower sits at the base of the hill on the banks of the Reuss.
The twin needle towers of the Church of St. Leodegar, which was named after the city's patron saint, sit on a small hill just above the lake front. Originally built in 735, the present structure was erected in 1633 in the late Renaissance style. However, the towers are surviving remnants of an earlier structure. The interior is richly decorated. The church is popularly called the Hofkirche (in German) and is known locally as the Hofchile (in Swiss-German).
Bertel Thorvaldsen's carving of a dying lion (the Lion Monument, or Löwendenkmal) is found in a small park just off the Löwenplatz. The carving commemorates the hundreds of Swiss Guards who were massacred in 1792 during the French Revolution, when an armed mob stormed the Tuileries Palace in Paris.
The Swiss Museum of Transport is a large and comprehensive museum exhibiting all forms of transport, including locomotives, automobiles, ships, and aircraft. It is to be found beside the lake in the northern-eastern section of the city.
The Culture and Convention Center (KKL) beside the lake in the center of the city was designed by Jean Nouvel. The center has one of the world's leading concert halls, with acoustics by Russell Johnson.
The Richard Wagner Museum is found on the lake at Tribschen and is dedicated to the composer Richard Wagner. Wagner lived in Lucerne from 1866 to 1872 and his former villa now hosts the museum dedicated to him.
Culture and events
Culture
Since plans for the new culture and convention centre arose in the late 1980s, Lucerne has found a balance between the so-called established culture and alternative culture. A consensus was reached that culminated in a culture compromise (Kulturkompromiss). The established culture comprises the Lucerne Culture and Congress Centre (KKL), the city theater (Luzerner Theater) and, in a broader sense, smaller establishments such as the Kleintheater, founded by comedian Emil Steinberger, a Lucerne native, or Stadtkeller, a music restaurant in the city's old town. KKL houses a concert hall as well as the Museum of Art Lucerne (Kunstmuseum Luzern).
Alternative culture took place mostly on the premises of a former tube factory, which became known as Boa. Other localities for alternative culture have since emerged in the same inner city area as Boa. Initially, Boa staged various plays, but concerts became more and more common; this new use of the building clashed with the development of apartment buildings on nearby lots of land. Due to possible noise pollution, Boa was closed and a replacement in a less heavily inhabited area is currently under construction. Critics claimed though that the new establishment would not meet the requirements for an alternative culture.
Südpol is a center for performing arts in Lucerne presenting music-, dance- and theatre-events. The house at the foot of Pilatus opened in November 2008.
Lucerne is home to the Luzerner Sinfonieorchester, a category A symphonic orchestra, and to the 21st Century Symphony Orchestra, and they both hold most of their performances in the Lucerne Culture and Congress Centre.
Lucerne is also home to Keramikkonzerte, a series of classical chamber music concerts held throughout each year, as well as Zaubersee, a festival dedicated to Russian classical music.
Events
Every year, towards the end of winter, Fasnacht (Carnival) breaks out in the streets, alleyways and squares of the old town. This is a glittering outdoor party, where chaos and merriness reign and nothing is as it normally is. Strange characters in fantastic masks and costumes make their way through the alleyways, while Guggenmusiken (carnival bands) blow their instruments in joyful cacophony and thousands of bizarrely clad people sing and dance away the winter. The Lucerner Fasnacht, based on religious, Catholic backgrounds, starts every year on the Thursday before Aschermittwoch (Ash Wednesday) with a big bang at 5am called Morgenwacht (Morning Watch). There are big parades in the afternoon on Schmotzige Donnerstag (literally: Lardy Thursday) and the following Monday, called Güdismontag (literally: Paunch Monday), which attract tens of thousands of people. Lucerne's Carnival ends with a crowning finish on Güdisdienstag (literally: Paunch Tuesday) evening with the Monstercorso, a tremendous parade of Guggenmusiken, lights and lanterns with even a larger audience. Rather recently a fourth Fasnacht day has been introduced on the Saturday between the others Fasnacht days, the Rüüdige Samstag while mainly several indoor balls take place. From dusk till dawn on the evenings of Schmotzige Donnerstag, Güdismontag, and after the Monstercorso many bands wander through the historical part of the city playing typical Fasnacht tunes. Until midnight, the historical part of the city usually is packed with people participating. A large part of the audience are also dressed up in costumes, even a majority in the evenings.
The city hosts various renowned festivals throughout the year. The Lucerne Festival for classical music takes place in the summer. Its orchestra, the Lucerne Festival Orchestra, is hand-picked from some of the finest instrumentalists in the world. In June yearly the pop music festival B-Sides takes place in Lucerne. It focuses on international acts in alternative music, indie rock, experimental rock and other cutting edge and left field artistic musical genres. In July, the Blue Balls Festival brings jazz, blues and punk music to the lake promenade and halls of the Culture and Convention Center. The Lucerne Blues Festival is another musical festival which usually takes place in November. Since spring 2004, Lucerne has hosted the Festival Rose d'Or for television entertainment. And in April, the well-established comics festival Fumetto attracts an international audience.
Being the cultural center of a rather rural region, Lucerne regularly holds different folklore festivals, such as Lucerne Cheese Festival, held annually. In 2004, Lucerne was the focus of Swiss Wrestling fans when it had hosted the Swiss Wrestling and Alpine festival (Eidgenössisches Schwing- und Älplerfest), which takes place every three years in a different location. A national music festival (Eidgenössiches Musikfest) attracted marching bands from all parts of Switzerland in 2006. In summer 2008, the yodelling festival (Eidgenössisches Jodlerfest) had a similar impact.
The 2021 Winter Universiade will be hosted by Lucerne.
(Wikipedia)
At the neat Weinmarkt, the citizens of Lucerne 1332 swore an oath of allegiance to the federation formed by Uri, Schwyz and Unterwalden.
Until the middle of the 16th century, the Weinmarkt was the fish market. The demolition of the two-storey wooden market hall, where meat, bread and leather had been traded, led in 1481 to the emergence of the square in its present form. The work of Konrad Lux, the Weinmarkt fountain of 1481, was ten years in the making and is considered the prettiest in the city. The original hexagonal basin was replaced in the 16th century by an octagonal one. The fountain’s column was also refashioned over the centuries, until finally sculptor Leopold Häfliger created the one seen today out of shell limestone. The original is preserved in the History Museum on Pfistergasse.
(luzern.com)
Luzern (luzerndeutsch Lozärn [loˈtsæːrn], französisch Lucerne, italienisch Lucerna, rätoromanisch Lucerna) ist eine Stadt, Einwohnergemeinde sowie Hauptort des gleichnamigen Schweizer Kantons. Sie bildet zugleich den Wahlkreis Luzern-Stadt. Die Stadt hat 82'620 Einwohner (Dez. 2020), mit Agglomeration rund 223'000.
Luzern ist das gesellschaftliche und kulturelle Zentrum der Zentralschweiz. Im Bildungsbereich ist es unter anderem Sitz der Universität Luzern, der Pädagogischen Hochschule Luzern und der Hochschule Luzern. Anlässe mit überregionaler Ausstrahlung sind beispielsweise die Luzerner Fasnacht und das Lucerne Festival. Luzern ist ein bedeutendes Tourismusziel in der Schweiz, einerseits wegen seiner Lage am Vierwaldstättersee und der Nähe zu den Alpen und anderseits dank Sehenswürdigkeiten wie der Kapellbrücke und dem Verkehrshaus der Schweiz.
Geographie
Die Stadt Luzern liegt am nordwestlichen Ufer des Vierwaldstättersees beim Ausfluss der Reuss. Die Reuss teilt die Stadt in die Altstadt und Neustadt. Die Kapellbrücke mit dem Wasserturm und die Spreuerbrücke verbinden die Alt- und Neustadt. Zu Luzern gehört auch die Exklave Bürgenstock. Die Lage zwischen See und den Bergen Pilatus und Rigi ist besonders malerisch und begünstigte die Entwicklung Luzerns als Fremdenstadt und frühe Hochburg des Tourismus ab 1840.
Der höchste Punkt der Gemeinde ist der Gipfel des Bürgenstocks in der Exklave Bürgenstock mit einer Höhe von 1127,8 m ü. M. Der tiefste Punkt ist am Rotsee auf 419 m ü. M.
Die Fläche des Stadtgebiets beträgt 29,1 km², davon sind 44,2 % Siedlungsfläche, 30,2 % Landwirtschaftszonen und 23,7 % Wald. 2,0 % sind unproduktive Fläche.
Klima
Für die Normalperiode 1991–2020 beträgt die Jahresmitteltemperatur 10,1 °C, wobei im Januar mit 1,1 °C die kältesten und im Juli mit 19,5 °C die wärmsten Monatsmitteltemperaturen gemessen werden. Im Mittel sind hier rund 78 Frosttage und 15 Eistage zu erwarten. Sommertage gibt es im Jahresmittel rund 50, während normalerweise 9 Hitzetage zu verzeichnen sind. Die Messstation von MeteoSchweiz liegt auf einer Höhe von 454 m ü. M.
Der Höchstwert der Durchschnittssonnenscheindauer des Monats Januar wurde 2020 mit 98,5 Std. erreicht. Damit wurde der bisherige Rekord von 1999 (86,7 Std.) gebrochen.
Geschichte
Ortsname
Die frühesten bekannten Nennungen des Ortes sind ad monasterium Lucernense beziehungsweise ad Lucernense monasterium (9. Jahrhundert; Abschrift um 1200), monasterium Luciaria (840) und in quodam loco, qui Lucerna ex antiquitate est dictus (853; Abschrift des 11. Jahrhunderts). Die Bedeutung ist unklar. Vorgeschlagene Herleitungen von lateinisch lucerna «Leuchte» (vergleiche bis heute «Leuchtenstadt Luzern»), vom keltischen Gott Lugus und vom männlichen Personennamen Luz oder Luzius sind nicht haltbar. Eine mögliche Grundlage bleibt jedoch lateinisch lūcǐus «Hecht», verbunden mit dem eine Verbreitung ausdrückenden Suffix -ārǐa. Die Bedeutung des Namens Luzern wäre damit «Ort, wo sich Hechte in grossen Mengen aufhalten».
Frühzeit und Stadtgründung (um 750–1386)
Nach dem Zerfall des Römischen Reiches nahmen germanische Alemannen ab dem 7. Jahrhundert immer grösseren Besitz von dieser Gegend. Die alemannische Sprache ersetzte allmählich die lateinische. Um 710 entstand durch eine karolingische Gründung das Benediktinerkloster St. Leodegar (dort heute St. Leodegar im Hof), das Mitte des 9. Jahrhunderts unter die Herrschaft der elsässischen Abtei Murbach gelangte. Zu dieser Zeit bzw. um 750 nannte man das Gebiet Luciaria. Die Vogtei über das Kloster Murbach und damit auch über Luzern hatte seit 1135 das Adelsgeschlecht der Habsburger inne. Die Gründung der Stadt erfolgte wahrscheinlich durch die Brüder von Eschenbach, die Ende des 12. Jahrhunderts die Abtwürde von Murbach und Luzern gleichzeitig besassen. Das genaue Jahr der Stadtgründung ist unbekannt, es muss aber zwischen 1180 und 1200 liegen. Die Stadt gewann immer mehr an Bedeutung als Schlüsselstelle im wachsenden Gotthardverkehr und als Verwaltungszentrum. 1250 erreichte Luzern bereits die Grösse, die es bis ins 19. Jahrhundert beibehielt. Luzern war im 13. Jahrhundert durch Parteikämpfe zwischen Anhängern des Kaisers und des Papstes geprägt und schien bereits eine städtische Selbstverwaltung mit Rat und Bürgerversammlung besessen zu haben. 1291 erwarb der deutsche König Rudolf I. von Habsburg die Herrschaftsrechte des Klosters Murbach über Luzern, nachdem er schon die umliegenden Gebiete systematisch aufgekauft hatte.
Die Streitigkeiten um den deutschen Königsthron 1314–1325 führten auch zu Feindseligkeiten in den Ländern um den Vierwaldstättersee. Zur Stabilisierung der Verhältnisse ging Luzern 1332 einen Bund mit den benachbarten drei Waldstätten Uri, Schwyz und Unterwalden ein. Dieser Bund richtete sich nicht speziell gegen die Habsburger: Luzern behielt sich seine Verpflichtungen gegenüber der Herrschaft Österreich ausdrücklich vor.
Insbesondere ab der zweiten Hälfte des 14. Jahrhunderts begann Luzern erfolgreich, seinen Einfluss in den umliegenden ländlichen Gebieten zu verstärken und Herrschaftsrechte an sich zu binden. Diese expansive Territorialpolitik, welche auch von anderen eidgenössischen Städten wie Zürich vorangetrieben wurde, führte zwangsläufig zu Konflikten mit der Herrschaft Österreich und gipfelte 1386 in der Schlacht bei Sempach. Der Sieg der eidgenössischen Parteien erlaubte Luzern eine Konsolidierung des Herrschaftsgebiets, das in seiner Ausdehnung bereits ungefähr dem heutigen Kanton Luzern entsprach.
Von der Stadt zum Stadtstaat (1386–1520)
1415 erhielt Luzern von König Sigismund die Reichsfreiheit und war damit bis zum Westfälischen Frieden 1648 eine Reichsstadt. Luzern bildete ein kräftiges Glied im eidgenössischen Bund. Die Stadt baute ihre Territorialherrschaft aus, erhob Steuern und setzte beamtete Vögte ein. Die Zahl der Stadtbevölkerung von 3000 ging um etwa 40 Prozent zurück. Schuld daran waren die Pest (um 1350, in mehreren Wellen) und etliche Kriege (so genannte Ennetbirgische Feldzüge). Nachdem sich Hexenverfolgungen zunächst vorwiegend im frankophonen Sprachraum ausgebreitet hatten, tauchte der Begriff «Hexereye» 1419 in einem Zaubereiprozess gegen einen Mann in Luzern auf und damit erstmals im deutschsprachigen Raum.
Vorort der katholischen Schweiz (um 1520–1798)
Im wachsenden Staatenbund der Eidgenossenschaft gehörte Luzern zu den einflussreichen Stadtorten. Als die Reformation nach 1520 die Eidgenossenschaft spaltete, wurden die meisten Städte reformiert, Luzern aber blieb katholisch. Nach dem Sieg der Katholiken über die Reformierten in der Schlacht bei Kappel 1531 dominierten die katholischen Orte die Eidgenossenschaft. Trotz des militärischen Sieges im Ersten Villmergerkrieg 1656 verschoben sich die Gewichte zu Gunsten der reformierten Städte wie Zürich, Bern und Basel, die im Zweiten Villmergerkrieg 1712 die Katholiken besiegten. Die führende Stellung Luzerns in der Eidgenossenschaft war damit vorbei. Im 16. und 17. Jahrhundert wurden die Kriege und Seuchen immer seltener, die Bevölkerung nahm vor allem auf dem Land kräftig zu, während die Stadt innerhalb der Mauern kaum wuchs.
Jahrhundert der Revolutionen (1798–1914)
1798, neun Jahre nach Beginn der Französischen Revolution, marschierte die französische Armee in der Schweiz ein. Die Alte Eidgenossenschaft zerfiel und die Herrschaft der Patrizier wurde in eine Demokratie umgeformt, es entstand die Helvetische Republik, deren Hauptstadt Luzern für kurze Zeit war.
Die industrielle Revolution trat in Luzern erst spät ein. 1860 waren nur 1,7 Prozent der Bevölkerung in der Heim- oder Fabrikarbeit tätig, dies waren nur ein Viertel so viel wie in der übrigen Schweiz. Die Landwirtschaft mit einem hohen Anteil von 40 Prozent der Erwerbstätigen im Bauernstand prägte den Kanton. Dennoch zog die Stadt etliche Industrien an, die sich aber in den Gemeinden um Luzern ansiedeln. Von 1850 bis 1913 vervierfachte sich die Zahl der Bevölkerung und ihre Siedlungsfläche wuchs. Ab dem Jahre 1856 folgten die Bahnen, zuerst jene nach Olten und Basel, 1864 nach Zug und Zürich und 1897 in den Süden.
Von 1910 bis 1912 verkehrte in Luzern mit der Ville de Lucerne ein Luftschiff für Passagierrundflüge. Der Landeplatz mit der Halle und einem Gaskraftwerk befand sich im Tribschenmoos.
Entwicklungsakzente im 20. Jahrhundert (1914–2000)
Im 20. Jahrhundert gewannen die Vororte immer mehr an Bedeutung. Die Bevölkerungszahl im umliegenden Grossraum verdoppelte sich, während die städtische Bevölkerung nur langsam zunahm. 1981 folgte der Anschluss an die Autobahn A2.
Entwicklung im 21. Jahrhundert (ab 2001)
Am 17. Juni 2007 stimmten die Einwohner von Luzern und Littau für eine Gemeindefusion von Littau mit Luzern. In Luzern stimmten 9869 der Stimmberechtigten für die Fusion, 8875 dagegen (53 % zu 47 %, Stimmbeteiligung 46,2 %). Die Littauer stimmten mit 2824 gegen 2343 (55 % zu 45 %, Stimmbeteiligung 60,4 %) für die Fusion. Die Fusion wurde am 1. Januar 2010 vollzogen. Die «neue» Stadt heisst weiterhin Luzern und wird das alte Stadtwappen beibehalten. Die Einwohnerzahl beträgt nun rund 75'000 Personen.
Der Luzerner Stadtrat sah darin aber nur den ersten Schritt für weitere Fusionen. Im November 2011 entschieden sich Ebikon, Adligenswil und Kriens gegen eine Fusion. Im März 2012 lehnten die Stimmberechtigten von Emmen in einer Volksabstimmung die Aufnahme von Fusionsverhandlungen mit der Stadt Luzern ab.
Kultur
Als Veranstaltungsort von Konzerten, insbesondere der klassischen Musik, spielt das KKL eine schweizweit bedeutende Rolle. Residenzorchester des KKL ist das Luzerner Sinfonieorchester. Luzern hat drei grössere Theater, es sind dies das Luzerner Theater, das Kleintheater Luzern und der Theaterpavillon. Das Luzerner Theater verfügt neben dem Hauptgebäude über einen zweiten Aufführungsort, das «UG» in der Winkelriedstrasse.
Für die Alternativkultur wird insbesondere das Neubad genutzt, welches aus einer Zwischennutzung des ehemaligen Hallenbads Luzerns entstanden ist. Seit 1981 existiert im ehemaligen Gefängnis Sedel das Musikzentrum Sedel, welches Veranstaltungen in den Bereichen Punk und Rock anbietet. Ein eher adoleszentes Publikum spricht das Treibhaus Luzern an. Mit dem Konzerthaus Schüür steht eine weitere Konzertbühne zur Verfügung. In der Jazzkantine Luzern spielen vorwiegend Studenten der lokalen Musikhochschule vor Publikum. Daneben finden im Musik-Restaurant Stadtkeller Konzerte vorwiegend von Schweizer Grössen statt. Die Stadt verfügt über 13 Kinosäle in fünf Kinos. Die Kornschütte befindet sich im Rathaus Luzern. Dort steht sechsmal im Jahr ein Raum für Ausstellungen aus dem Luzerner Kulturleben zur Verfügung. Häufig finden Kunstausstellungen statt.
Veranstaltungen
Die Luzerner Fasnacht dauert vom Schmutzigen Donnerstag bis Güdisdienstag. Sie ist der grösste jährlich stattfindende Anlass der Zentralschweiz.
Das Stadtfest Luzern ist ein im Frühsommer stattfindendes Fest in der Stadt. Von 2009 bis 2018 fand es unter dem Namen Luzerner Fest statt, zuvor gab es die beiden Feste Luzerner Altstadtfest und Luzerner Seenachtsfest.
Fumetto: Jährlich im Frühling stattfindendes Comic-Festival.
Lucerne Blues Festival: Eines der weltweit wichtigsten Bluesfestivals, seit 1995 in und von Luzernern ausgetragen und mit diversesten Preisen ausgezeichnet (2006 zum Beispiel mit dem «Keeping The Blues Alive»-Award, der erstmals in der Geschichte ausserhalb der Vereinigten Staaten ausgehändigt wird).
Lucerne Festival (früher Musikfestwochen): Eines der bedeutendsten europäischen Festivals für klassische und neue Musik, bekannt durch Gastkonzerte der weltbesten Sinfonieorchester im KKL.
Blue Balls Festival: Von 1992 bis 2019 fand dieses Musikfestivals mit ca. 100'000 Besuchern während neun Tagen im Juli statt. Angeboten wurden Open-Air-Konzerte ums Luzerner Seebecken sowie Konzerte im Kultur- und Kongresszentrum und im Hotel Schweizerhof Luzern. Das Festival umfasste die Sparten Blues, Jazz, Soul, Rock- und Pop sowie Singer-Songwriter.
Funk am See: Ein Gratis-Open-Air, das alle zwei Jahre, jeweils zu geraden Jahreszahlen, auf der Lido-Wiese vor dem Verkehrshaus in Luzern stattfindet. Neben Rock- und Pop-Acts sind auch immer Hip-Hop-Acts vor Ort.
Ruderwelt Luzern: Internationale Ruderregatta, die jährlich im Rahmen des Ruder-Weltcups ausgetragen wird und jeweils Anfang Juli auf dem Rotsee stattfindet.
Spitzenleichtathletik Luzern: Jährliches, internationales Leichtathletikmeeting.
Luzerner Stadtlauf: Alljährlicher Lauf-Event durch die Neu- und Altstadt.
Lucerne Marathon: Drittgrösster Marathon der Schweiz
LUGA (Luzerner Gewerbeausstellung): Messe auf der Luzerner Allmend
PinkPanorama: Filmfestival Luzern
Das grösste Festival der Fernsehunterhaltung Rose d’Or fand von 2004 bis 2012 jährlich in Luzern statt. Bei diesem in Montreux gegründeten Festival werden die besten internationalen Fernsehformate mit der «Goldenen Rose» ausgezeichnet. Seit 2014 findet die Preisverleihung in Berlin statt.
Spezialitäten
Aus Luzern kommen viele kulinarische Spezialitäten, wie zum Beispiel der Birnenweggen, Luzerner Lebkuchen, Luzerner Chügelipastete (Fleischpastete, auch Fritschipastete genannt). Lokale Pâtissiers kreieren neue Spezialitäten wie Lozärner Rägetröpfli (Schokoladen-Praline) oder die Lozärner Chatzestreckerli.
Historisches
Kapellbrücke mit Wasserturm
Da die Stadt durch die Reuss geteilt wird, besitzt sie mehrere Brücken, welche die Altstadt mit der Neustadt verbinden. Die bekannteste davon ist die Kapellbrücke von 1365. Sie ist die älteste noch erhaltene und mit 202 Metern die zweitlängste gedeckte Holzbrücke Europas. Im Jahre 1993 zerstörte ein Feuer einen Grossteil der Brücke. Da diese in den 1960er-Jahren umfassend renoviert und jedes einzelne hölzerne Bauteil registriert worden war, konnte sie nach dem Brand originalgetreu wieder aufgebaut werden. Von den dreieckigen Originalgemälden aus dem frühen 17. Jahrhundert, die auf ihrer ganzen Länge im Giebel der Brücke angebracht waren, wurden beim Brand jedoch 81 von 111 unrettbar zerstört. In der Mitte der Brücke befindet sich das Wahrzeichen von Luzern, der Wasserturm mit einem achteckigen Grundriss. Brücke wie Turm bildeten einen Teil der Stadtbefestigung. Deshalb sind auf der Seite des Wasserturms die Holzgeländer höher.
Altstadt
Rathaus (erbaut 1602–1604, Spätrenaissance)
Spreuerbrücke
Museggmauer und Museggtürme (erbaut 1350–1403 als nördlicher Befestigungswall)
Ritter’scher Palast, Renaissancepalais mit dreistöckigem Arkadeninnenhof, erbaut ab 1556 für den Luzerner Schultheiss Lux Ritter, von 1577 bis 1773 Sitz des Luzerner Jesuitenkollegiums, seit 1804 Hauptgebäude der Kantonsregierung. Im zweiten Obergeschoss des Arkadenhofes hängen sieben grossformatige Ölgemälde mit einem kunstvollen Totentanzzyklus. Er wurde in den Jahren 1610 bis 1615 von dem Luzerner Maler Jakob von Wyl (auch von Wil) geschaffen. Das heute als achtes Bild («Beinhauskonzert» im Hochformat) hinzugefügte Tafelgemälde gehörte wahrscheinlich zu einem verloren gegangenen Totentanz aus dem benachbarten Franziskanerkloster.
Löwendenkmal nach Bertel Thorvaldsen (1819)
Nadelwehr (1860)
Das Château Gütsch, ein 1888 im Stil des Historismus fertiggestelltes Hotel, gilt als eines der Wahrzeichen der Stadt. Eine bereits für 2012 geplante Generalrenovierung verzögerte sich mehrfach.
Fünf Raddampfer der SGV, die weltweit grösste aktive Dampferflotte auf einem See
Die Matthäuskirche ist ein bedeutender Zeuge der Neugotik.
Die Jesuitenkirche ist die älteste grosse Barockkirche der Schweiz.
Der Stiftsbezirk im Hof.
Die Hofkirche St. Leodegar im Hof ist der bedeutendste Kirchenbau der Renaissance der Schweiz.
Am Schweizerhofquai und dem Nationalquai entstanden in der Belle Époque der Kursaal (heute Grand Casino) und die Nobelhotels Schweizerhof, National und Palace Luzern.
Die Peterskapelle mit Innenausstattung im Nazarener Stil
Das Gotthardgebäude ist der repräsentativste Neurenaissancebau im Kanton Luzern.
Das Bourbaki-Panorama ist eines der wenigen erhaltenen Grosspanoramen.
Das Anderallmend-Haus als eines der baulichen Wahrzeichen der Stadt Luzern.
Das Kloster St. Anna auf dem Gerlisberg
Die Franziskanerkirche
Schloss Steinhof (erbaut 1759–1777 von Jakob Anton Thüring von Sonnenberg). Das barocke Schlossgebäude ist einer der bedeutendsten Profanbauten Luzerns.
Museen
Verkehrshaus der Schweiz: grösstes und meistbesuchtes Museum der Schweiz mit einer grossen Sammlung von Lokomotiven, Automobilen, Schiffen und Flugzeugen. Das Verkehrshaus beherbergt unter anderem das einzige IMAX-Kino und das einzige Grossplanetarium der Schweiz. Zudem befindet sich in ihm die Livemap Switzerland, eine 200 m² grosse begehbare Luftbildkarte.
Bourbaki-Panorama: eigens erbautes Panoramagebäude mit dem 112 × 10 m grossen Rundbild von Edouard Castres (1881)
Sammlung Rosengart: Werke von Pablo Picasso, Paul Klee und der Klassische Moderne, ehemals Picasso Museum
Richard-Wagner-Museum Tribschen, Räume Wagners und Sammlung klassischer Musikinstrumente. Das Landhaus an idyllischer Lage des Vierwaldstättersees führt immer wieder Musik- und Poesieabende durch.
Hans Erni Museum: Das Museum des bekannten Luzerner Malers Hans Erni im Verkehrshaus der Schweiz.
Kunstmuseum Luzern
Alpineum Luzern: 3D-Alpen-Panorama/-Diorama
Gletschergarten: Luzern während der Eiszeit vor 20'000 Jahren und im subtropischen Klima vor 20 Millionen Jahren, direkt neben dem Löwendenkmal
Historisches Museum: Im Depot kann die Geschichte lebendig und hautnah erlebt werden.
Naturmuseum Luzern: Die vielen Sonderausstellungen zeigen die Flora und Fauna der Zentralschweiz.
Sehenswürdigkeiten der Umgebung
Der Pilatus: Der ehemalige Pilatussee auf dem Hausberg von Luzern soll gemäss einer Sage die letzte Ruhestätte des Pontius Pilatus sein und die Besteigung war daher im Mittelalter strengstens verboten. Heute ist der Berg touristisch von beiden Seiten erschlossen: von der Alpnacher Seite mit der steilsten Zahnradbahn der Welt und auf der Luzerner Seite mit einer Panorama-Gondelbahn und einer Luftseilbahn.
Die Rigi: Sie wird die «Königin der Berge» genannt und besitzt die erste Bergbahn Europas.
Der Vierwaldstättersee hat mit fünf Raddampfern (Uri, Stadt Luzern, Unterwalden, Gallia und Schiller) die grösste Dampfschiffflotte der Schweiz.
(Wikipedia)
Auf dem schmucken Weinmarkt, haben die Luzerner 1332 den eidgenössischen Bund mit Uri, Schwyz und Unterwalden beschworen.
Der Weinmarkt war zudem bis Mitte des 16. Jahrhunderts ein Fischmarkt. Mit dem Abbruch der zweigeschossigen, hölzernen Markthalle für den Verkauf von Fleisch, Brot und Leder, entstand 1841 der Platz in seiner heutigen Form.
Der Weinmarktbrunnen von 1481 gilt als schönster Brunnen der Stadt und ist ein Werk von Konrad Lux, der bis zu dessen Vollendung zehn Jahre lang daran arbeitete. Das sechseckige Becken wurde im 16. Jahrhundert durch ein achteckiges Becken ersetzt. Am Brunnenstock wurde ebenfalls mehrmals gearbeitet, bis Bildhauer Leopold Häfliger schliesslich aus Muschelkalk den heutigen Brunnenstock meisselte. Das Original steht heute im Historischen Museum an der Pfistergasse.
(luzern.com)
"magna" in some italian dialects means "eat!", then the latin "aula magna" (="auditorium") sound like "room for eat". In this key, proximity with the writing "patologic anatomy" is very odd!
--
mensa per cannibali o per zombi?
--
prof. Bizzarro
Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.
With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.
Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.
Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.
HISTORY
ANCIENT
Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.
In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.
Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.
Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.
The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.
PORTUGUESE CONTACTS
The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.
DUTCH EAST INDIA
In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.
In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:
I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.
The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.
AFTERWARD THE DUTCH GOVERNORS
exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.
n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.
Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.
During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.
INDIPENDENCE FROM THE DUTCH
In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.
CONTEMPORARY
The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.
The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.
As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.
GEOGRAPHY
The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.
Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.
The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.
The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.
Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.
To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.
CLIMATE
Being just 8 degrees south of the equator, Bali has a fairly even climate year round.
Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.
ECOLOGY
Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.
Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.
Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.
Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.
The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.
A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.
Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.
ENVIRONMENT
Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.
From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).
Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.
ECONOMY
Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.
AGRICULTURE
Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.
The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.
TOURISM
The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.
The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.
An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.
In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.
Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.
Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.
In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.
In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.
Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.
Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.
Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.
SEX TOURISM
In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.
Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.
By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.
TRANSPORTATION
The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.
A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.
In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.
A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.
On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.
In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.
On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.
To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.
DEMOGRAPHICS
The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.
ETHNIC ORIGINS
A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.
CASTE SYSTEM
Bali has a caste system based on the Indian Hindu model, with four castes:
- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.
- Wesia (Vaishyas) – the caste of merchants and administrative officials
- Ksatrias (Kshatriyas) – the kingly and warrior caste
- Brahmana (Bramhin) – holy men and priests
RELIGION
Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.
Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.
Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.
Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.
LANGUAGE
Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.
English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.
CULTURE
Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.
The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.
Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.
Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.
Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.
Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.
Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.
WIKIPEDIA
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
Chinese cruller – locally known as 'You Char Kuay' in Hokkein dialect or 'You Tiao' in Mandarin, are usually eaten with porridge (the Hong Kong style) or dipped into coffee, the Malaysian style.
This little shop selling only crullers was recommended by architect Jimmy Lim whom we met at the hostel we stayed, is located along 100 Cintra Street. Opens only from late morning onwards. It was a hot day but I could not resist myself from grabbing some crullers just to find out how it tasted.
Very oily, but really crispy.
@ 100 Cintra Street, Penang
Nikon F3, Nikkor 35mm f/2.0 OC, Fujicolor Superia Xtra 800 (Expired)
As seen from the Fukuoka Tower in Fukuoka, Japan
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Fukuoka (Japanese: 福岡市, Fukuoka-shi, [ɸɯ̥kɯokaꜜɕi] ⓘ) is the sixth-largest city in Japan and the capital city of Fukuoka Prefecture, Japan. The city is built along the shores of Hakata Bay, and has been a center of international commerce since ancient times. The area has long been considered the gateway to the country, as it is the nearest point among Japan's main islands to the Asian mainland. Although humans occupied the area since the Jomon period, some of the earliest settlers of the Yayoi period arrived in the Fukuoka area. The city rose to prominence during the Yamato period. Because of the cross-cultural exposure, and the relatively great distance from the social and political centers of Kyoto, Osaka, and later, Edo (Tokyo), Fukuoka gained a distinctive local culture and dialect that has persisted to the present.
Fukuoka is the most populous city on Kyūshū island, followed by Kitakyushu. It is the largest city and metropolitan area west of Keihanshin. The city was designated by government ordinance on April 1, 1972. Greater Fukuoka, with a population of 2.5 million people (2005 census), is part of the heavily industrialized Fukuoka–Kitakyushu zone.
As of 2015, Fukuoka is Japan's sixth largest city, having passed the population of Kobe.[2] In July 2011, Fukuoka surpassed the population of Kyoto. Since the founding of Kyoto in 794, this marks the first time that a city west of the Kansai region has a larger population than Kyoto.
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As of November 2018, the city had an estimated population of 1,581,527 and a population density of 4,515.64 inhabitants per square kilometre (11,695.5/sq mi).[27] The total area is 343.39 square kilometres (132.58 sq mi). Fukuoka is Japan's youngest major city and has Japan's fastest growing population.[28] Between December 2012 and December 2017, the proportion of foreign-born residents increased faster than any other major city in Japan, including Tokyo.[29]
There were 171 homeless residents counted in 2018's annual survey, down from a high of 969 in 2009.[30]
As of March 2023, Fukuoka had a population of 1,632,713 with 770,276 males and 862,437 females.[31]
Economy
Fukuoka MEA
Fukuoka is the economic center of the Kyushu region, with an economy largely focused on the service sector. It is also the largest startup city in Japan, and is the only economic zone for startups.[32] They have various services for startups like startup visa, tax reduction, and free business consultations. Fukuoka has the highest business-opening rate in Japan.[33] Large companies headquartered in the city include Iwataya and Kyushu Electric Power. Fukuoka is also the home of many small firms playing a supportive role in the logistics, IT, and high-tech manufacturing sectors. Most of the region's heavy manufacturing takes place in the nearby city of Kitakyushu.
The GDP in Greater Fukuoka, Fukuoka Metropolitan Employment Area, was US$101.6 billion in 2010.[34][35] Fukuoka is the primary economic center of the Fukuoka-Kitakyushu metropolitan area, which is the 4th largest economy in Japan. As of 2014, the area's PPP-adjusted GDP is estimated to be larger than those of metropolitan areas such as Melbourne, Kuala Lumpur, Lima, Vienna, Barcelona and Rome.[36]
Several regional broadcasters are based in the city, including Fukuoka Broadcasting Corporation, Kyushu Asahi Broadcasting, Love FM, RKB Mainichi Broadcasting, and Television Nishinippon Corporation.
The port of Hakata and Fukuoka Airport also make the city a key regional transportation hub. Fukuoka houses the headquarters of Kyushu Railway Company (JR Kyushu) and Nishi-Nippon Railroad. Air Next, a subsidiary of All Nippon Airways, is headquartered in Hakata-ku;[37] prior to its dissolution, Harlequin Air was also headquartered in Hakata-ku.[38]
Fukuoka has its own stock exchange, founded in 1949. It is one of six in Japan.[39]
Fukuoka is one of the most affordable cities in Japan.[40]
Culture
Cultureal Center building
ACROS Fukuoka
Fukuoka was selected as one of Newsweek's 10 "Most Dynamic Cities" in its July 2006 issue.[41] It was chosen for its central Asian location, increasing tourism and trade, and a large increase in volume at its sea and airport. Fukuoka has a diverse culture and a wide range of cultural attractions.
In its July/August 2008 issue, Monocle selected Fukuoka as number 17 of the "Top 25 liveable cities".[42] It was chosen for excellent shopping, outstanding food, good transport links, good museums, "a feeling of openness in its sea air", green spaces and because it is friendly, safe, clean and close to the rest of East Asia.[43] The same survey in 2018 ranked Fukuoka at number 22.[44]
ACROS (Asian Cross Road Over the Sea) is a cultural center located at the Tenjin Central Park. Part of it is the Fukuoka Symphony Hall and it hosts several other cultural events in a green building.
The Fukuoka Asian Culture Prize was established to honor the outstanding work of individuals or organizations in Asia.
Tourism
Fukuoka hosts more than 2 million foreign visitors annually, with the majority coming from neighboring South Korea, Taiwan and China.[45] From the early 2010s Hakata became the beneficiary of significant growth in cruise ship tourism; particularly with visitors from China. After expansion and redevelopment of the Hakata Port international passenger ship terminal, the number of cruise ship port calls in 2016 was expected to exceed 400.[46]
Nearly ten thousand international students attend universities in or near the Fukuoka prefecture each year.[47] Nearly 200 international conferences are held each year in Fukuoka.[48]
Fukuoka Castle, located adjacent to Ohori Park in Maizuru Park, features the remaining stone walls and ramparts[49] left after a devastating fire during the upheaval of the Meiji Restoration. It has now been preserved along with some reconstructed prefabricate concrete towers constructed during the 1950s and 1960s, when there was a trend across Japan to rebuild damaged castles as tourist attractions. Ōhori Park is also the location of one of Fukuoka City's major art galleries.
There are many temples with long histories including Tōchō-ji, Hakozaki Shrine, Kashii shrine, and Jōten-ji. The Buddhist Nanzoin temple is located in Sasaguri, just east of Fukuoka. It is claimed to be the largest statue of a reclining Buddha in the world. It has to be mentioned though that in Thailand there are three, and in Myanmar six reclining Buddha statues that are larger than the Sasaguri statue, one of them being 180 meters long as opposed to the 42 meters of the one in Fukuoka prefecture. It is possible though that the Sasaguri reclining Buddha is the largest plastic reclining Buddha statue in the world.
Sky Dream Fukuoka, in Fukuoka's western ward, was a Ferris wheel with a height of 120 meters and was closed in September 2009. The surrounding shopping center, Marinoa City Fukuoka, still attracts millions of visitors each year. Other shopping centers that attract tourists include Canal City, JR Hakata City, and Hakata Riverain.[50]
The Marine Park Uminonakamichi is located on a narrow cape on the northern side of the Bay of Hakata. The park has an amusement park, petting zoo, gardens, beaches, a hotel, and a large marine aquarium which opened in 1989.[51]
For tourists from other parts of Japan, local foods such as mentaiko, Hakata (tonkotsu) ramen, and motsunabe are associated with Fukuoka. Yatai (street stalls) serving ramen can be found in Tenjin and Nakasu most evenings.
Fukuoka Tower is near the beach in Seaside Momochi, a development built for the 1989 Asia-Pacific Exhibition. The older symbol of the city, Hakata Port Tower, is next to the international ferry terminal and is free to enter.
Itoshima, to the west of Fukuoka city, has recently become a very popular tourist destination. There are many beaches along the coast, notably Futamigaura beach, where there is a famous Shinto shrine in the ocean, and Keya beach, which hosts the annual Sunset Live festival every September. Inland, there is the Shingon Buddhist temple called Raizan Sennyoji, where there are many Buddhist statues and stunning autumn foliage.[52]
Museums
Fukuoka City Museum
Fukuoka Art Museum – In Ohori Park; contains a wide selection of contemporary and other art from around the world, including works by Mark Rothko, Roy Lichtenstein, and Salvador Dalí.
Fukuoka Asian Art Museum – contains art from various countries of Asia.
Fukuoka City Museum – displays a broad range of items from the region's history, including a spectacular gold seal.
Fukuoka Oriental Ceramics Museum
Fukuoka Prefectural Museum of Art
Genko Historical Museum (元寇史料館, Museum of the Mongol Invasion) – In Higashi Koen (Eastern Park); displays Japanese and Mongolian arms and armor from the 13th century as well as paintings on historical subjects. Open on weekends.
Hakata Machiya Folk Museum – Dedicated to displaying the traditional ways of life, speech, and culture of the Fukuoka region.
Kyushu National Museum in nearby Dazaifu.[53]
Festivals
Hakata Gion Yamakasa
Fukuoka is home to many festivals (matsuri) that are held throughout the year. Of these, the most famous are Hakata Dontaku and Hakata Gion Yamakasa.
Yamakasa
Yamakasa (山笠), held for two weeks each July,[54] is Fukuoka's oldest festival with a history of over 700 years. The festival dates back to 1241 when a priest called Shioichu Kokushi saved Hakata from a terrible plague by being carried around the city on a movable shrine and throwing water.[55][56] Teams of men (no women, except small girls, are allowed), representing different districts in the city, commemorate the priest's route by racing against the clock around a set course carrying on their shoulders floats weighing several thousand pounds. Participants all wear shimekomi (called fundoshi in other parts of Japan), which are traditional loincloths.
Each day of the two-week festival is marked by special events and practice runs, culminating in the official race that takes place the last morning before dawn. Tens of thousands line the streets to cheer on the teams. During the festival, men can be seen walking around many parts of Fukuoka in long happi coats bearing the distinctive mark of their team affiliation and traditional geta sandals. The costumes are worn with pride and are considered appropriate wear for even formal occasions, such as weddings and cocktail parties, during the festival.
Hakata Dontaku
Hakata Dontaku (博多どんたく) is held in Fukuoka City on May 3 and 4. Boasting over 800 years of history, Dontaku is attended by more than 2 million people, making it the festival with the highest attendance during Japan's Golden Week holidays. During the festival, stages are erected throughout downtown for traditional performances and a parade of floats is held. The full name is Hakata Dontaku Minato Matsuri.[57]
The festival was stopped for seven years during the Meiji era. Since it was restarted in the 12th year of the Meiji era it has been known as Hakata Dontaku.
Music
Notable musical names in J-pop include Ayumi Hamasaki (allegedly Japan's richest woman), hugely popular singer-songwriter duo Chage & Aska, singer-songwriter Eri Nobuchika, Misia, and Yui. During the 1970s, local musicians prided themselves on their origins and dubbed their sound, Mentai Rock.
Morning Musume 6th generation member Reina Tanaka was also born here in 1989 along with 9th generation member Erina Ikuta in 1997.
Dominican songwriter and singer Juan Luis Guerra pays homage to the city in his bachata song Bachata en Fukuoka (2010).
HKT 48 have their own Theater at Nishitetsu Hall.
Ezaki Hikaru of the k-pop group Kep1er was born in Fukuoka.[58]
Transport
Fukuoka is served by Fukuoka Airport, the San'yō Shinkansen and the Kyushu Shinkansen high-speed rail line and other JR Kyushu trains at Hakata Station and by ferry. JR Kyushu and a Korean company operate hydrofoil ferries (named Beetle and Kobee) between Hakata and Busan, South Korea. The city has three subway lines: the Kūkō Line, the Hakozaki Line, and the newest one, Subway Nanakuma Line, opened on February 2, 2005. A private railway line, run by Nishitetsu is also heavily used and connects the downtown area of Tenjin to the city of Ōmuta.
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
vernacular
vəˈnakjʊlə/
noun
noun: vernacular; noun: the vernacular
1.
the language or dialect spoken by the ordinary people of a country or region.
"he wrote in the vernacular to reach a larger audience"
synonyms:everyday language, spoken language, colloquial speech, native speech, conversational language, common parlance, non-standard language, jargon, -speak, cant, slang, idiom, argot, patois, dialect; More
regional language, local tongue, regionalism, localism, provincialism;
informallingo, local lingo, patter, geekspeak;
rareidiolect
"he wrote in the vernacular and adopted a non-academic style accessible to the public"
antonyms:formal language, Latin
informal
the terminology used by people belonging to a specified group or engaging in a specialized activity.
plural noun: vernaculars
"gardening vernacular"
2.
architecture concerned with domestic and functional rather than public or monumental buildings.
"buildings in which Gothic merged into farmhouse vernacular"
adjective
adjective: vernacular
1.
(of language) spoken as one's mother tongue; not learned or imposed as a second language.
(of speech or written works) using the mother tongue of a country or region.
"vernacular literature"
2.
(of architecture) concerned with domestic and functional rather than public buildings.
"vernacular buildings"
Images captured live at "Toad Hall" Wimborne - Vernacular is one of the companies that sell their treasures there.
typeset dialect is an attempt to gain a better understanding of the people and subsequent culture that embodies the Whittier neighborhood. This is realized by analyzing a detailed source of imagery (captured while exploring the streets on foot) taken from textual samples residing within the prescribed Whittier boundaries.
Ca' d'Zan, or “House of John” in the Venetian dialect, was the Venetian Gothic winter home built by John and Mable Ringling between 1924-1926 on the waterfront of Sarasota Bay. The five-story, 36,000-square-foot mansion with 41 rooms and 15 bathrooms cost $1.5 million (the equivalent to $20.9 million today). Despite the name, Mable was the guiding force in the design of the house, supervising even the smallest details. The architect was Dwight James Baum of New York.
John Ringling (1866-1936) was one of the five brothers who owned and operated the circus billed as “The Greatest Show on Earth.” In the Roaring Twenties he was one of the richest men in America. On his death, he bequeathed to the people of Florida his home and the museum he subsequently built for his collection of European art.
The Ringling, the State Art Museum of Florida, has been under the governance of Florida State University (FSU) since 2000.
On Google Earth:
Ca' d'Zan 27°22'58.68"N, 82°33'52.28"W
typeset dialect is an attempt to gain a better understanding of the people and subsequent culture that embodies the Whittier neighborhood. This is realized by analyzing a detailed source of imagery (captured while exploring the streets on foot) taken from textual samples residing within the prescribed Whittier boundaries.
Fastnacht is held in the settlement area of the Germanic tribes of the Swabians and Alemans, where Swabian–Alemannic dialects are spoken. The region covers German Switzerland, the larger part of Baden-Württemberg, Alsace, south-western Bavaria and Vorarlberg (western Austria).
The festival starts on the Thursday before Ash Wednesday, known as Schmotziger Donnerstag or Fettdonnerstag. In Standard German, schmutzig means "dirty", but in the Alemannic dialects schmotzig means "fat"; "Greasy Thursday", as remaining winter stores of lard and butter used to be consumed at that time, before the fasting began. Elsewhere the day is called "Women's Carnival" (Weiberfastnacht), being the day when tradition says that women take control. In particular regions of Tyrol, Salzburg and Bavaria traditional processions of the Perchten welcome the springtime. The Schönperchten (beautiful Perchts) represent the birth of new life in the awakening nature, the Schiachperchten ("ugly Perchts") represent the dark spirits of wintertime. Farmers yearn for warmer weather and the Perchtenlauf (Run of Perchts; typical scenery) is a magical expression of that desire. The nights between winter and spring, when evil ghosts are supposed to go around, are also called Rauhnächte (rough nights) and The Ahland, a Fasnet figure of Rottenburg am Neckar
Artist: Frida Hansen
Norsk Aaklæde [dialect] og Billedtæppe - Væveri / Norwegian Aaklæde and Tapistry - Weaving mill
Title: Elger / Moose (1898)
Billedvev / Tapistry
Frida Hansen ( March 8, 1855 - 12 March 1931) was a Norwegian textile artist in the Art Nouveau style. She has been described as a bridge between Norwegian and European tapestry, and several of her weaving designs are among the best made in recent European textile art. Works of Frida Hansen are in possession of a number of museums, including at the National Museum - Museum of Applied Art in Oslo, Drammen Museum, Stavanger Art Museum and the Nordic Museum in Stockholm.
Source Wikipedia:
www.wikiwand.com/en/Frida_Hansen
Photo: taken at the Gerhard Munthe exposition in the National Gallery in Oslo, Norway: Enchanted Design / Eventyrlig Design
Exhibition Enchanted Design, National Gallery, Oslo, Norway / 8 June 2018–2 September 2018
www.nasjonalmuseet.no/en/exhibitions_and_events/exhibitio...
Gerhard Munthe - Wikipedia:
www.wikiwand.com/en/Gerhard_Munthe
Overview of the Gerhard Munthe collection in the National Gallery:
samling.nasjonalmuseet.no/en/search/?qterm=Gerhard+Munthe
Gerhard Munthe, Digitalt Museum
digitaltmuseum.no/search/?q=Gerhard+Munthe
Art Nouveau / Store Norske Leksikon
Bologna or Bulåggna; pronounced [buˈləɲɲa] in the Bolognese dialect of Emiliano-Romagnolo language) is the capital city of Emilia-Romagna, in the Po Valley of Northern Italy. The city lies between the Po River and the Apennine Mountains, more specifically, between the Reno River and the Savena River. It is the seventh largest city in terms of population and it is the heart of a metropolitan area (officially recognized by the Italian government as a metropolitan city) of about 1,000,000 inhabitants. The urban sprawl of Bologna – Modena, whose metropolises are adjoining, is continuously expanding. Home to the oldest university in the world, University of Bologna, founded in 1088, Bologna hosts numerous students who enrich the social and cultural life of the city. Famous for its towers and lengthy porticoes, it has a well-preserved historical downtown (one of the largest in Italy) thanks to a careful restoration and conservation policy which began at the end of the 1970s, on the heels of serious damage done by the urban demolition at the end of the 19th century as well as that caused by wars. The city, the first settlements of which date back to at least one millennium before Christ, has always been an important urban center, first under the Etruscans (Velzna/Felsina) and the Celts (Bona), then under the Romans (Bononia), then again in the Middle Ages, as a free municipality (for one century it was the fifth largest European city based on population). An important cultural and artistic center, it is rarely recognized as such, as it does not possess a world renowned "masterpiece" that would attract tourists en masse; that having been said, its artistic importance and its importance in terms of landmarks can be contributed to homogenous mixture of monuments and architectural examples (medieval towers, antique buildings, churches, the layout of its historical center) as well as works of art which are the result of a first class architectural and artistic history. Bologna is also an important crossroads of the roads and trains of Northern Italy, where many important mechanical, electronic and nutritional industries have their headquarters. According to the most recent data gathered by the European Regional Economic Growth Index (E-REGI) of 2009, Bologna is the first Italian city and the 47th European city in terms of its economic growth rate.[2] It is home to prestigious cultural, economic and political institutions as well as one of the most impressive trade fair districts in Europe. In 2000 it was declared European capital of culture[3] and in 2006, a UNESCO “city of music”. The city of Bologna was selected to participate in the Universal Exposition of Shanghai 2010 together with 45 other cities from around the world.[4] Bologna is also one of the richest cities in Italy, often ranking as one of the top cities in terms of quality of life in the country: it was ranked 5th in 2006, and 12th in 2007, out of 103 Italian cities.[5] Bologna is a lively and cosmopolitan Italian college city, and it has spectacular history, art, cuisine, music and culture.
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
www.glossika.com/en/dict/classification/kejia/index.php
www.glossika.com/en/dict/classification/index.php
客語間的次方言現象
四縣腔 四縣指的是嘉應州梅縣附近的四個縣：興寧、五華、平遠、蕉嶺。
海陸腔 海陸指的是惠州府的海豐和陸豐，主要是桃園和新竹的一部份地區。
大埔腔 大埔指潮州府的大埔縣。說大埔腔的地區主要是臺中縣的東勢、石崗、新社 一帶。
饒平腔 饒平屬廣東潮州府。說饒平腔的地區主要是苗栗卓蘭的一部份和新竹少數地方。
Giza o Guiza (en árabe, الجيزة Al-Ŷīza, pronunciado Al-Gīza en dialecto egipcio) es una ciudad de Egipto en la orilla occidental del río Nilo, situada unos veinte kilómetros al sudoeste del centro de El Cairo, formado parte del área metropolitana de la capital egipcia. Es la capital de la gobernación del mismo nombre. Su población es de 2.221.868 habitantes (2006).[1]
Es célebre en el mundo porque en sus cercanías se encuentra la meseta de Guiza, lugar donde hace unos 4.600 años se erigieron las tres grandes pirámides de la dinastía IV. Giza forma parte de la gran necrópolis de Menfis, que se extendía a lo largo de más de cuarenta kilómetros y era conocida en el Imperio Antiguo de Egipto con el nombre genérico de Her-necher (la Necrópolis) o Imentet (Occidente).
Cada una de las tres grandes pirámides tenía su propio nombre, que designaba también a la necrópolis que la circundaba. El horizonte de Keops, Kefrén es grande y Micerino es divino. Durante el reinado de Keops fue cuando la meseta de Giza alcanza gran relevancia.
Existen varios tipos de sepulturas en Giza, como mastabas e hipogeos, destinadas a miembros de la familia reinante, altos dignatarios o sacerdotes.
Las pirámides que custodiaron los restos de los faraones formaban parte de amplios complejos funerarios, con templos, otras tumbas, y pirámides menores. Al Este de la pirámide de Keops se construyeron las denominadas pirámides de las reinas, de casi 50 metros de lado y 30 de altura, para servir de tumbas a su madre Hetepheres y a sus esposas Merytites y Henutsen. En el año 1992 se descubrió parte de otra pirámide situada al sudeste de la Gran Pirámide, con base cuadrada de 23 metros de lado y unos 12 metros de altura con tan sólo los restos de las tres primeras hileras de piedra.
Zawinul: Diºaºlects 1986
- music for solo synthezisers and voices
The Harvest (6'04)
Waiting For The Rain (7'35)
Zeebop (4'51)
The Great Empire (3'54)
Carnavalito (6'17)
6 A.M./Walkin On The Nile (7'05)
Peace (6'48)
Joe Zawinul (keyb), producer
Bobby Mc Ferrin (voc)
CBS 26 813, LP - cover Vivian Bremner
Bought the LP 4.4.1986 62 mk Suoml. kirjak. H:ki
Zawinul plays all the instruments himself.
The closing track: "Peace" is just beautiful!
6 A.M - a wonderful early morning mood.
Plénière de clôture : dialectique du leadership et de la générosité
- Karol Beffa, pianiste
- Nicolas Fargues, écrivain
- Gérard Mestrallet, PDG de GDF Suez
- Frédéric Oudéa, PDG de la Société Générale
- Bertrand Piccard, psychiatre et aéronaute
- François Pienaar, premier capitaine de l’équipe de rugby d’Afrique du Sud, championne du monde en 1995
- Matthieu Ricard, moine bouddhiste, Fondation Karuna-Shechen
- David de Rothschild, associé gérant de la Banque Rothschild
- Laurence Parisot, présidente du MEDEF
Plénière de clôture : dialectique du leadership et de la générosité
- Karol Beffa, pianiste
- Nicolas Fargues, écrivain
- Gérard Mestrallet, PDG de GDF Suez
- Frédéric Oudéa, PDG de la Société Générale
- Bertrand Piccard, psychiatre et aéronaute
- François Pienaar, premier capitaine de l’équipe de rugby d’Afrique du Sud, championne du monde en 1995
- Matthieu Ricard, moine bouddhiste, Fondation Karuna-Shechen
- David de Rothschild, associé gérant de la Banque Rothschild
- Laurence Parisot, présidente du MEDEF
Plénière de clôture : dialectique du leadership et de la générosité
- Karol Beffa, pianiste
- Nicolas Fargues, écrivain
- Gérard Mestrallet, PDG de GDF Suez
- Frédéric Oudéa, PDG de la Société Générale
- Bertrand Piccard, psychiatre et aéronaute
- François Pienaar, premier capitaine de l’équipe de rugby d’Afrique du Sud, championne du monde en 1995
- Matthieu Ricard, moine bouddhiste, Fondation Karuna-Shechen
- David de Rothschild, associé gérant de la Banque Rothschild
- Laurence Parisot, présidente du MEDEF
I don't know if this is the right phrase or not.
From the Dialect blog, "Say 'Ouistiti' for the Camera:
Charles Timoney gives the would-be traveller in France some sage advice in his, Pardon my French: Unleash your Inner Gaul published in 2008. Excerpted below is one of his finds:
Should you ever be asked by a French person to take their photo in front of some famous monument somewhere, there is no point in pointing their camera at them and saying brightly, “Say cheese!” For a start, if you stand in front of a mirror and say cheese with a silly French accent, it will not produce the photogenic rictus that you were hoping for. The main problem, however, is that a French tourist will not be expecting to be asked to say “cheese” because in France,when being photographed, people say “ouistiti!” Like “cheese,” the success of the photograph depends on the accent used when saying the word. If you sayouitsiti – it means “marmoset,” by the way [a very small monkey from Central & S. America - The D.] – in a flat English accent reminiscent of the cartoon dog Droopy [?], you will look thoroughly miserable in the photo. If, on the other hand, you say it enthusiastically in a strong French accent, the two last syllables force your mouth sideways into a broad grin. Just in case you are planning on asking a French person to take your photo one day, there is a slight chance that in place of ouistiti he may let his fondness for things culinary win through and ask you to say “omelette!”
Well, now, with this suggestion before me, I set to work attempting to find confirmation for “Ouistiti!” as an authentic and viable French expression.
I chanced upon a father and son from Nice, France, who came into my line at work. I asked them if anyone ever says “Ouistiti!” when they take a picture and they both laughed and said, “Non.” They told me that Ouistiti is a big yellow monkey cartoon character (which others confirmed but of whom I could never find a good photo). When I inquired as to the for-realz picture taking exclamation they told me that, “Smell the little birds coming out!” was in fact the more acurate phrase. When pressed, they assured me that this phrase makes you smile wide when you say it.
Later, another woman from Nice indicated that she had heard of neither ”Ouistiti!” nor “Smell the little birds coming out!” She did however give me a translation for the phrase and rendered it, “Sont le petite oiseau!” which I can’t for the life of me figure out. (They are? Smell or feel? It’s?) A gut feeling told me not to trust her so I grilled her for her substitute exclamation. But she claimed to have none. “I just take ze piture,” she insisted. Fine.
A third encounter confronted me with a French family from Paris. I duly inquired as to their preferred photo-snapping phrase and the mother couldn’t think of one until I suggested “Ouistiti!” She said that yes, yes, of course, she had heard that one. ”But,” she admitted, “I just say ‘cheese’.” So much for Dr. Prof. Timoney’s thinly-veiled Anti-American assertions. She had also never heard of “smell the little birds coming out,” but, to be fair, I didn’t have the French translation in front of me so you can’t expect the crude English version to jog her memory. Cute family though. Makes me wanna be French again.
Finally, though, a fourth encouter with the rare species of European put many things into place. Bruno from the South of France, whom I met at a pajama party claimed that “Non” - ’Ouistiti’ is in fact a load of merde and that he had never heard it said. (But yes he had heard of the cartoon monkey by the same name.) He gave me no substantive subsitutes that I can recall (it was a party remember) but, fortuitously, our Bruno from the South of France did provide The Dialect with the etymological tip about the birds - le petite oiseau – that we had been in need of. Bruno described the old cameras with the dude that hunkered down underneath the cloth as he fixed the camera just right. The photographer then climbed out from beneath the contraption, all the while admonishing the children to keep their eyes fixed on the camera lens. He told them to keep watching the camera – so you don’t miss the little birds coming out.
***
Who of our faithful Dialect readers can help us with this simple French quandary? Since we cannot figure out this rudimentary French expression, we are hoping that you can. What’s the French photo-phrase for the little birds? Who uses it, how do you say it, and what does it mean?
Plénière de clôture : dialectique du leadership et de la générosité
- Karol Beffa, pianiste
- Nicolas Fargues, écrivain
- Gérard Mestrallet, PDG de GDF Suez
- Frédéric Oudéa, PDG de la Société Générale
- Bertrand Piccard, psychiatre et aéronaute
- François Pienaar, premier capitaine de l’équipe de rugby d’Afrique du Sud, championne du monde en 1995
- Matthieu Ricard, moine bouddhiste, Fondation Karuna-Shechen
- David de Rothschild, associé gérant de la Banque Rothschild
- Laurence Parisot, présidente du MEDEF
The Michael Players, past and present, on stage at the Centenary Centre in Peel, receiving the RBV award on 14 January 2014.
Those pictured here are:
Roy Kennaugh, Simon Clarke, Nicola Curphey, Rebecca Traynor, Allan Craine, Winnie Callister, John "Dog" Callister, Aimée Corlett, John Barron, Cath Fargher, Shirley Harper, Chris Thomas MHK (representing Culture Vannin), Ann Goldsmith, Annie Kissack (chair person for the ceremony), Ann Barron and Bert Quayle.
The Michael Players were awarded the Reih Bleeaney Vanannan ("Manannan's Choice of the Year") award in 2017 for their outstanding contribution to Manx culture over the past 60 years.
For more information about the Michael Players RBV and their receiving of the most important annual Manx cultural award, please visit their page on the Culture Vannin website:
www.culturevannin.im/rbv_entry_463682.html
Culture Vannin exists to promote and support all aspects of culture in the Isle of Man.
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
Llamamos tortulhus (tortullos) en nuestro dialecto a toda clase de setas. Ya sean comestibles o no.
En la fotografía os muestro unos NISCALOS. LACTARIUS DELICIOSUS.
En los pinares de mi pueblo, salen con mucha facilidad, cuando el otoño viene favorable.
Plénière de clôture : dialectique du leadership et de la générosité
- Karol Beffa, pianiste
- Nicolas Fargues, écrivain
- Gérard Mestrallet, PDG de GDF Suez
- Frédéric Oudéa, PDG de la Société Générale
- Bertrand Piccard, psychiatre et aéronaute
- François Pienaar, premier capitaine de l’équipe de rugby d’Afrique du Sud, championne du monde en 1995
- Matthieu Ricard, moine bouddhiste, Fondation Karuna-Shechen
- David de Rothschild, associé gérant de la Banque Rothschild
- Laurence Parisot, présidente du MEDEF
Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.
Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.
A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.
Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.
Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.
Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.
Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.
The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.
Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.
Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.
By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.
EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.
However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.
On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.
In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.
By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.
In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.
The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.
After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".
As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.
Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.
On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.
The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.
Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.
The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.
Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.
Main articles: Bloody Christmas (1963) and Battle of Tillyria
An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."
In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.
Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.
In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.
Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.
Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.
Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.
The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:
UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.
The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.
By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."
After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.
On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.
The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.
During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.
In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.
Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.
A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.
Dictionaries this size for the "standard" languages could be found in several bookstores; but only Bücher Pustet had them for German dialects. The best thing about these are the facts-pages strewn throughout: how Swabian people stereotypically behave, necessarily short discussions on local cuisine and of course where the morphology and syntax differs from standard German. I wish all dialects had such a bookm no matter the language.
Gelselaar, 09-02-2008. André Manuel - Burger (Reprise). Goor, De Reggehof.
André Manuel is cabaratier, muzikant en radiocolumnist. Ik vind zijn versie van It's a Wonderful World briljant. Ook naar zijn eigen muziek (solo, en in bands als Fratsen en Krang) luister ik graag. Sommigen vergelijken vooral zijn solo werk en het werk van Krang met dat van Captain Beefheart en Tom Waits.
We hadden vorig jaar kaartjes voor de Nederlandse versie van deze cabaretvoorstelling in Groningen. Omdat ik toen ziek was, hebben we die kaartjes teruggebracht. Afgelopen zaterdag speelde hij hetzelfde programma in Goor, maar met een extra: de voorstelling was in het Twents. Daarom was het voor mij extra bijzonder om er ongeveer een jaar later gezond en wel bij te zijn.
Het was een thuiswedstrijd, omdat Manuel in Diepenheim woont, en dat maakte de voorstelling nog bijzonderder. Ik houd van de niet altijd even subtiele manier waarop Manuel zijn verontwaardiging over dat wat er volgens hem mis is met de wereld uitdraagt, maar in het Twents lijkt het net allemaal even iets anders. Het was een leuke avond!
Wat is de wereld toch mooi live in het Twents on YouTube (It's a Wonderful World cover)
Een voorbeeld van een radiocolumn uit het IKON-programma De Andere Wereld op YouTube
André Manuel is a Dutch standup comedian and musician, who also writes a column for the Dutch radio every week. These are tickets for a special version of his latest show: he played it in the local dialect - Twents. That dialect sounds a lot like the dialect I grew up with. It was very special to listen to this show in our dialect.
Belli is mainly remembered for his vivid popular poetry in the Roman dialect. He produced some 2,279 sonnets that form an invaluable document of 19th century's papal Rome and the life of its common people. They were mainly composed in the period 1830–1839. The most striking characteristics of Belli's sonnets are the overwhelming humour and the sharp, relentless capability of satirization both common life and the clerical world that oppressed it. Some of the sonnets, moreover, show a decided degree of eroticism. Although replete with denunciations of the corruption of the world of the Roman Church, and of the 19th century Rome in general, Belli's poems has been defined as "never impious". His verse is frequently obscene, reflecting the exuberant vulgarity and acerbic intuitions of the local world whose language he employed, but is always phrased with an acute technical mastery of rhythm within the difficult formal structures of the Petarchan sonnet, and by a sense of realism which was rarely matched in the poetical production of Europe, until the emergence of raw realism with Emile Zola and James Joyce.
Aboriginal History of Wilcannia:
Wilcannia is located on the Darling River, about halfway between Bourke and Wentworth. The river is known as Barka by the local Aboriginal people or Barkandji, literally people belonging to the Barka, and it is surrounded on all sides by Barkandji speaking people. The people from along the Barka and varying distances either side from near Bourke down to Wentworth all recognised the Barkandji language as their primary language, but they were divided into subgroups with different dialects of this one language. The Barkandji language is very different from all the neighbouring languages including the adjoining Ngiyampaa/Ngemba to the east, the Kulin, and Murray River languages to the south, and the Yardli and Thura-Yura language groups to the west and north.
Barkandji have a unique culture and depended heavily on the grinding or pounding of seeds on large grinding dishes or mortars and pestles, such as grass, portulaca, and acacia seeds. In the riverine areas, there is a strong emphasis on aquatic plant food tubers and corms, and fish, yabbies, turtles, mussels, and shrimps as well as water birds and their eggs. Insect foods were also important, such as parti or witchetty grubs along the rivers and creeks, and termite larvae in the Mallee country. Large and small canoes were cut out, necessitating ground edge axes, and string manufacture for fish nets, hunting nets, bags, and belts was an important part of the culture. The Wilcannia area still shows tangible evidence of traditional life in the form of canoe trees, coolamon trees, middens, heat retainer ovens, ashy deposits, stone tool quarries and artefacts.
Thomas Mitchell led the first exploring party to reach Wilcannia and gave the Barkandji their first unpleasant taste of what was to come. Mitchell travelled via the Bogan to the Darling River near Bourke and then down the river to Wilcannia then Menindee, reaching it in July 1835. Mitchell was harassed by Barkandji as he did not understand that he had to properly negotiate permission for use of water, grass, land to camp on etc., and in addition his men were abusing women behind his back and breaking all the rules. He gave them names such as the Fire Eaters and the Spitting Tribe as they tried to warn him off. His comments show that the Barkandji groups he met occupied "different portions of the river", and that they owned the resources in their territories including the water in the river. The exclusive possession enjoyed by the Barkandji and the need to obtain permission before using any of their resources is demonstrated by the following comment about the "Spitting Tribe" from the river near Wilcannia:
"The Spitting Tribe desired our men to pour out the water from their buckets, as if it had belonged to them; digging, at the same time a hole in the ground to receive it when poured out; and I have more than once seen a river chief, on receiving a tomahawk, point to the stream and signify that we were then at liberty to take water from it, so strongly were they possessed with the notion that the water was their own"
A hill 15 kilometres north of Wilcannia was named Mount Murchison by Mitchell and this became the name of the very large original station that included the location that was to become Wilcannia township.
In 1862 the area northwest of Mount Murchison Station was still frontier country with continual conflict. Frederic Bonney was based at Mount Murchison homestead and then nearby Momba homestead from 1865 to 1881 and he bluntly states in his notebooks that in this period "natives killed by settlers - shot like dogs"
Bonney recorded extensive detail about the lives, language, culture, and personalities of the Aboriginal people at Mount Murchison/Momba and left us with extremely significant series of photos of Aboriginal people taken in this period. He does not elaborate about the way the station was set up except for his comment above. Frederic Bonney not only respected and looked after the local people but he sympathised with them, worked with them, and respected them. The Bonney papers and photographs are a treasure of information about the Aboriginal people living there between 1865 and 1881. Bonney published a paper in 1884 but long after he had returned to England to live he campaigned for the better treatment of the Aboriginal people, and he tried to educate the public about the complexity of Aboriginal culture.
Bonney names about 44 individual Aboriginal people living at Momba in this period, and one group photo from the same period shows a total of 38 people. Descendants of some of the people Bonney describes still live in Wilcannia and surrounding areas today.
Aboriginal people worked on Moomba and Mount Murchison Station, and from very early times fringe camps grew up around Wilcannia. The land straight across the River from the Wilcannia post office was gazetted as an Aboriginal Reserve, and this became the nucleus of a very large fringe camp that grew into a substantial settlement spaced out along the river bank in the 1930s to the 1970s. By 1953 the Aboriginal Welfare Board had built a series of 14 barrack-like and inappropriately designed houses in an enlarged reserve, now an attractive tree lined settlement known as the Mission (although never a mission it was beside a Catholic School and clinic, thus the name). Today Aboriginal people are the majority of the population of the vibrant, creative, and culturally active town of Wilcannia, and the main users of the post office facilities.
Wilcannia History:
The first secure pastoralists at Mount Murchison were the brothers Hugh and Bushby Jamieson of Mildura Station on the Murray, who in 1856 took up Tallandra and Moorabin blocks, later extended with other blocks and named Mount Murchison Station. Captain Cadell's paddlesteamer Albury was the first to travel up the Darling, landing flour and other stores for the Jamiesons at Mount Murchison in February 1859. The Albury then loaded 100 bales of wool from their woolshed and brought it down to Adelaide. At this time there were no other stations on the Darling between Mt Murchison and Fort Bourke. A little later:
"An enterprising attempt has just been made by Mr. Hugh Jamieson, of Mount Murchison, to bring fat sheep speedily to Adelaide. Mr. Jamieson having chartered Captain Cadell's steamer, Albury, that vessel was prepared, and received on board at Mildura 550 fine fat sheep. These were landed at Moorundee last Tuesday, after a rapid passage of two days, all the sheep being in splendid condition when put ashore"
Jamiesons sold in 1864 to Robert Barr Smith and Ross Reid from Adelaide. The brothers Edward and Frederic Bonney were leasing some adjacent blocks and possibly worked at Mount Murchison for these owners. In 1875 they bought the Mount Murchison/Momba complex, one of the largest stations in New South Wale. In 1865 it was known as Mount Murchison, in 1881 it was all known as Momba, later splitting into smaller stations. The original Mount Murchison Station homestead block was also known as Head Station or Karannia, the Barkandji name for the area just north of the town near where the Paroo River comes into the Barka. The original Mount Murchison woolshed was located on what is now Baker Park, Wilcannia, which is adjacent to the current Post Office.
The site of Wilcannia was selected on Mount Murchison Station in 1864 by John Chadwick Woore, who was appointed Commissioner of Crown Lands of the Albert District in 1863 and was based at Wilcannia. The town was proclaimed in 1866 and in the 1870s it became a coaching centre for prospectors exploiting the region's gold, copper, silver, and opal resources, and the administrative, service, and shipping centre for the pastoral industry. Wilcannia was incorporated as a municipality in 1881, and around this time it became New South Wales biggest inland port and Australia's third largest inland port (after Echuca Victoria and Morgan South Australia). 'The Queen of the River' or 'Queen City of the West'. At the height of its prosperity around 1880, the town boasted a population of 3,000. According to the Register of the National Estate, during 1887 alone, 222 steamers took on 26,550 tonnes of wool and other goods at Wilcannia wharves. The value of goods coming down the Darling River in 1884 was 1,359,786 pounds, and included over 30,000 bales of wool. The customs house, another Wilcannia stone building now demolished, located immediately between the Post office and the river bank and wharfs, took 17,544 pounds in customs duties in 1889. Paddlesteamers gradually declined, particularly after the 1920s, although a few continued to trade up and down the river into the 1940's, still remembered by elderly Wilcannia residents.
Wilcannia in the 1870s and into the 1900s was the centre of the pastoral and mining boom of the far west of New South Wales, and it was the centre of the paddlesteamer river trade from the Upper Darling to the Murray River and outlets such as Adelaide and Melbourne. The frequent dry seasons and lack of water in the river led to other methods of transporting goods being used, such as camel trains, but when the water came down the river trade always returned. The river trade built Wilcannia's fine buildings, but it was also its undoing, as the New South Wales government intervened to reduce the river trade because goods were moving to and from Adelaide and Melbourne, not Sydney.
Plans to improve navigation on the river were suggested in 1859 after Captain Cadell's first successful voyage up the Darling that was followed by other paddlesteamers. Cadell gave evidence at a New South Wales Select Committee that the Darling would be become reliable for boats if a system of locks were built at very reasonable cost that would hold back water during the drier seasons. The plans to build locks along the Darling River to make navigation more consistent were investigated again and again, but were not realised because the New South Wales government believed trade would benefit Victoria and South Australia.
After the opening of the Sydney to Bourke railway line in 1885, Wilcannia lost its status as the major commercial centre of the Darling River. The trade from the far North West New South Wales then tended to go to the railhead at Bourke and straight to Sydney. There were plans in the 1880s for the railway to be run from Cobar to Wilcannia, however this plan was continuously put off. Plans for a railway to Wilcannia continued to be made throughout the 1890's and early 1900's, and including a proposal from Cobar to Broken Hill then linking to South Australia as the Great Western Railway. In 1907 "a large petition was forwarded to Sydney from Wilcannia for presentation to the Premier urging immediate construction of the Cobar-Wilcannia Railway, and subsequent extension to Broken Hill".
The New South Wales government attempt to stop trade leaking out of the state resulted in their refusal to build a railway to Wilcannia (as goods tended to go to Wilcannia and down the river), or to extend the railway to South Australia for the same reasons. The bend in the river on the north side of town celebrates this government intransigence by its name "Iron Pole Bend", the iron pole said to have been placed at the surveyed location of the proposed railway bridge. New South Wales eventually built a railway through the low population Ivanhoe route to the south of Wilcannia reaching Broken Hill in 1927, and even then it stopped at Broken Hill and did not join the South Australian line until 1970. The link between Broken Hill and the South Australian railway was provided from 1884 to 1970 by the narrow gauge private railway 'the Silverton Tramway', which also took trade from Wilcannia.
The combination of missing out on the railway and locking of the river, the severe drought on 1900 - 1901, and the damage to the pastoral economy by drought, rabbits, and over grazing, led to a down turn in Wilcannia's prospects, leaving the fine stone buildings such as the post office languishing as tangible reminders of a time when Wilcannia was known as the "Queen City of the West" and was the largest inland port in New South Wales and the third largest inland port in Australia.
Source: New South Wales Heritage Register.
Camogli (Camuggi in Genoese dialect) is a small Italian fishing village and tourist resort located on the west side of the peninsula of Portofino, on the Golfo Paradiso at the Riviera di Levante, in the province of Genoa on the Italian Riviera. As of 31 December 2010 (2010 -12-31)[update] its population was of 5582 inhabitants. The name means "house of wives" ( casa delle Mogli ). Camogli is one of the largest part of the Parco Naturale Regionale di Portofino, and a part of the Portofino Marine Protected Area.
Rangiroa (en el dialecto local Ragiroa o Ra'iroa) es un atolón de las Tuamotu, en la Polinesia Francesa. Está situado al noroeste del archipiélago, a 350 km de Tahití. Sus coordenadas son: 15°05′S 147°48′O
Es uno de los atolones más grandes del mundo, con un total de 1640 km²; de superfecie, y una laguna de 78 km de largo con una profundidad entre 20 y 35 m. El escollo está formado por 241 islotes y bancos de arena de un ancho de entre 300 y 600 m. Hay cuatro pasos entre el océano y la laguna. Los dos más importantes están al norte, junto a las villas de Avatoru y Tiputa que concentran la mayor parte de la población. Con 2.145 habitantes (censo de 1996) es el atolón más poblado de las Tuamotu. La población vive del turismo, la pesca y el cultivo de perlas negras.
Italy. Florence - Firenze.
Orsanmichele (or "Kitchen Garden of St. Michael", from the contraction in Tuscan dialect of the Italian word orto) is a church in the Italian city of Florence. The building was constructed on the site of the kitchen garden of the monastery of San Michele, which is now gone.
Located on the Via Calzaiuoli in Florence, the church was originally built as a grain market in 1337 by Francesco Talenti, Neri di Fioravante, and Benci di Cione. Between 1380 and 1404 it was converted into a church used as the chapel of Florence's powerful craft and trade guilds. On the ground floor of the square building are the 13th-century arches that originally formed the loggia of the grain market. The second floor was devoted to offices, while the third housed one of the city's municipal grain storehouses, maintained to withstand famine or siege. Late in the 14th century, the guilds were charged by the city to commission statues of their patron saints to embellish the facades of the church. The sculptures seen today are copies, the originals having been removed to museums
Italy. Florence - Firenze.
Orsanmichele (or "Kitchen Garden of St. Michael", from the contraction in Tuscan dialect of the Italian word orto) is a church in the Italian city of Florence. The building was constructed on the site of the kitchen garden of the monastery of San Michele, which is now gone.
Located on the Via Calzaiuoli in Florence, the church was originally built as a grain market in 1337 by Francesco Talenti, Neri di Fioravante, and Benci di Cione. Between 1380 and 1404 it was converted into a church used as the chapel of Florence's powerful craft and trade guilds. On the ground floor of the square building are the 13th-century arches that originally formed the loggia of the grain market. The second floor was devoted to offices, while the third housed one of the city's municipal grain storehouses, maintained to withstand famine or siege. Late in the 14th century, the guilds were charged by the city to commission statues of their patron saints to embellish the facades of the church. The sculptures seen today are copies, the originals having been removed to museums
en.wikipedia.org/wiki/Orsanmichele
Christ and St. Thomas (1467–1483) is a bronze statue by Andrea del Verrocchio made for one of the 14 niches on the exterior walls of the Orsanmichele in Florence, Italy, where it is now replaced by a cast and the original moved inside the building, which is now a museum. It shows the episode that gave rise to the term "Doubting Thomas" which, formally known as the Incredulity of Thomas, had been frequently represented in Christian art since at least the 5th century, and used to make a variety of theological points. Thomas the Apostle doubted the resurrection of Jesus and had to feel the wounds for himself in order to be convinced (John 20:24-29). The surrounding marble niche was designed by Donatello for his St Louis of Toulouse (1413), but the statue was moved to Santa Croce when the niche was sold to the Tribunale di Mercanzia (merchant's guild), who commissioned the Verrochio work.
en.wikipedia.org/wiki/Christ_and_St._Thomas_%28Verrocchio%29
Manarola (Manaea in the local dialect) is a small town, a frazione of the comune (municipality) of Riomaggiore, in the province of La Spezia, Liguria, northern Italy. It is the second smallest of the famous Cinque Terre towns frequented by tourists.
Manarola may be the oldest of the towns in the Cinque Terre, with the cornerstone of the church, San Lorenzo, dating from 1338. The local dialect is Manarolese, which is marginally different from the dialects in the nearby area. The name "Manarola" is probably a dialectical evolution of the Latin, "magna rota". In the Manarolese dialect this was changed to "magna roea" which means "large wheel", in reference to the mill wheel in the town.
Manarola's primary industries have traditionally been fishing and wine-making. The local wine, called Sciacchetrà, is especially renowned; references from Roman writings mention the high quality of the wine produced in the region. In recent years, Manarola and its neighboring towns have become popular tourist destinations, particularly in the summer months. Tourist attractions in the region include a famous walking trail between Manarola and Riomaggiore (called Via dell'Amore, "Love's Trail") and hiking trails in the hills and vineyards above the town. Manarola is one of the five villages of the Cinque Terre. Mostly all of the houses are bright and colourful. Manarola was celebrated in paintings by Antonio Discovolo (1874-1956).
The Cinque Terre (Italian pronunciation: [ˈtʃiŋkwe ˈtɛrre]; Ligurian: Çinque Tære, meaning "Five Lands") is a rugged portion of coast on the Italian Riviera. It is in the Liguria region of Italy, to the west of the city of La Spezia, and comprises five villages: Monterosso al Mare, Vernazza, Corniglia, Manarola, and Riomaggiore. The coastline, the five villages, and the surrounding hillsides are all part of the Cinque Terre National Park and is a UNESCO World Heritage Site.
Over the centuries, people have carefully built terraces on the rugged, steep landscape right up to the cliffs that overlook the sea. Part of its charm is the lack of visible corporate development. Paths, trains and boats connect the villages, and cars cannot reach them from the outside. The Cinque Terre area is a very popular tourist destination.
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From 19 to 21 August 2016 in the Sicilian town of Ali, there was the so-called "Great Feast" ("Festa Ranni" in Sicilian dialect) in honor of their patron Saint Agatha.
The feast, which lasts three days, it is called "Feast Ranni" (Great Feast) to emphasize the exceptional nature of the event, since it falls only once every ten years. Preparations officially begin early as a month before and are involved both the "ciliary" (ie families entrusted from time to time, which shall prepare at their own expense at the solemn celebration for Her Patron Saint), both the "Deputation of St. Agatha" collaborating with the parish priest, plays a role during the organizational phase.
The passage of the Holy Relics of the Martyr Agatha in the village of Ali (Messina) in their return to Catania, on the morning of August 17 of the year 1126, it was for this Sicilian center an extraordinary and grandiose event, that led to the building of the great Mother Church , which took place in the sixteenth century; then the celebration of the annual festival but especially the so-called "Great Feast", which recalls the three-day feasts taking place in the city of Catania.
We don't known the origins of this ancient feast, whose complex ritual was entrusted, almost to the present day only to the oral tradition; Father Seraphim of Ali (junior) speaks in 1754, in his book "Of story of Ali and his territory".
Long and laborious preparations are assigned to two groups each formed by twelve families belonging to two different districts of the country, they receive instructions to draw up each other's "Ciliium of Bread" and the other the "Cilium of Girls". These families are appointed by the Deputation of St. Agatha (Advisory body that exercises within the Church Mother, economic and organizational functions) and by the parish priest.
The names of the families of "ciliary", as they are called, are made known by the parish priest, after the morning Mass of the 5 February of the current year.
Traditionally the families of "Ciliium of Girls" traveling in neighboring countries (Fiumedinisi, Itala and Ali Terme) with the sound of the accordion and tambourine, to communicate the imminent date of the festivities and take offerings and gold jewelry in part borrowed, in part donated, to adorn the "Cilium of Girls".
Liturgical events are intertwined with the traditional folk feast. The Feast attracts many faithful and many emigrants who, for the occasion, return to their native village of Ali. The last day of celebration the two Ciliums and the float of St. Agatha are carried in procession through the city.
Postscript: This report is dedicated to the German family of Jewish origin, consisting of father, mother and two children, on a boat they decided to take his own life to escape their Nazi persecutors, by binding them all together, and weighted with stones, they threw themselves off the waters of Mazzaro (Taormina); they were later fished out by now without life, by local fishermen: in the "graveyard of foreigners" of Taormina, now for ever and ever close together, they rest in peace.
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Dal 19 al 21 Agosto 2016 nel paese Siciliano di Alì (Messina) si è svolta una caratteristica festa, della quale propongo un report fotografico.
La Festa , durata infatti tre giorni, è denominata "Festa Ranni" (Festa Grande) per porre in risalto l'eccezionalità del fenomeno e la grandiosità dell’evento, poiché essa ricade una sola volta ogni dieci anni. I preparativi iniziano ufficialmente già un mese prima e vedono coinvolti sia i “ciliari” (cioè le famiglie incaricate di volta in volta e scelte a rotazione, che provvedono a preparare a proprie spese la festa solenne per la Santa Patrona, con l’allestimento dei due “cilii” ovvero le due “vare” anche intese come “cerei”), sia la “Deputazione di S. Agata” che collaborando con il Parroco, svolge un ruolo durante la fase organizzativa.
Il passaggio delle Sacre Reliquie della Martire catanese dal paese di Ali (Messina) nel rientro loro verso Catania, la mattina del 17 agosto dell’anno 1126 , fu per questo centro Siciliano un evento straordinario e grandioso, che portarono alla edificazione della grande Chiesa Madre, avvenuta nel XVI secolo, quindi alla celebrazione della festa annuale ma soprattutto della così detta “Festa Ranni”, che ricorda i tre giorni di festa che avvengono nella città di Catania.
Oscure sono le origini e le antiche modalità di svolgimento di questa festa, il cui complesso rituale è stato affidato, fin quasi ai nostri giorni esclusivamente alla tradizione orale, Padre Serafino d’Alì (junior) ne parla nel 1754, nel suo libro “Della storia di Alì e suo territoro”.
Lunghi e laboriosi sono i preparativi affidati a due gruppi formati ciascuno da dodici famiglie appartenenti a due diversi quartieri del paese, che ricevono l’incarico di allestire l'uno il "Cilio del Pane" e l'altro il "Cilio delle Ragazze". Queste famiglie vengono nominate dalla Deputazione di S. Agata (Organo consultivo che esercita all’interno della Chiesa Madre, funzioni economico-organizzative) e dal Parroco, e la loro scelta segue una rotazione tale che nel corso degli anni nessun nucleo familiare, e di conseguenza nessun quartiere, ne rimane escluso.
I nomi dei "Ciliari", così vengono denominati, vengono resi noti dal Parroco, al termine della messa mattutina del 5 Febbraio dell’anno prestabilito per la Festa.
Come già detto sopra, ogni gruppo provvede autonomamente ad allestire l'uno il "Cilio del Pane" l'altro il "Cilio delle Ragazze".
Per tradizione le 12 famiglie di “ciliari delle ragazze”, anche loro sempre accompagnate da un nutrito gruppo (soprattutto giovani), si recano nei paesi vicini (Fiumedinisi, Itala e Alì Terme) a suon di fisarmonica e tamburello, per comunicare l’imminente data dei festeggiamenti e per raccogliere offerte e monili d’oro in parte in prestito, in parte ceduti, per adornare il “cilio delle ragazze”.
Le manifestazioni liturgiche si intrecciano con quelle folkloristiche; la festa richiama numerosi fedeli e parecchi emigrati che, per l’occasione, fanno ritorno al paese natio di Alì. L’ultimo giorno di festa i due cilii ed il fercolo di S. Agata vengono portati in processione lungo le vie cittadine.
Post scriptum: questo report lo dedico alla famiglia tedesca di origine ebrea, composta da padre, madre e da due bambini, che su di una barca decise di togliersi la vita per sfuggire ai loro persecutori nazisti, essi legandosi tutti tra di loro, ed appesantiti con pietre, si gettarono al largo delle acque di Mazzarò (Taormina); essi vennero poi ripescati, oramai senza vita, dai pescatori locali: nel “cimitero degli stranieri” di Taormina riposano le loro spoglie mortali.
The statue of Gustav Vasa was sculpted in 1903 by Anders Zorn. The plinth bears the ollowing inscription in local Mora dialect: "The people of Dalarna erected this memorial in 1903 to mark the place where Gustav Vasa addressed them men of Mora in 1520".
Gustav I of Sweden, born Gustav Eriksson and later known as Gustav Vasa (12 May 1496 – 29 September 1560), was King of Sweden from 1523 until his death. He was the first monarch of the House of Vasa, an influential noble family which came to be the royal house of Sweden for much of the 16th and 17th centuries. Gustav I was elected regent in 1521 after leading a rebellion against Christian II of Denmark, the leader of the Kalmar Union who controlled most of Sweden at the time.
Gustav was an enigmatic person who has been referred to as both a liberator of the country and as a tyrannical ruler. When he came to power in 1523, he was largely unknown, and he became the ruler of a still-divided country without a central government. He became the first truly autocratic native Swedish sovereign and was a skilled propagandist and bureaucrat who laid the foundations for a more efficient centralized government. During his reign Protestantism was introduced in the country.
In traditional Swedish history he has been labelled the founder of modern Sweden, and the "father of the nation". Gustav liked to compare himself to Moses, whom he believed to have also liberated his people and established a state. As a person, Gustav was known for ruthless methods and a bad temperament, but he also loved music, and had a certain sly wit.