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Since being listed as a World Heritage Site in by the United Nations Educational, Scientific and Cultural Organization Unesco , Luang Prabang has been subject to stringent regulations to preserve the ancient culture and traditional architecture.

For example, in the Unesco-restricted area, the French-colonial style structures and Lao wooden houses can be no higher than two storeys. The scenery conveys an air of serenity, but behind that calm facade, the lifestyle of local people is undergoing rapid modernisation.

Society is changing and evolving, and you have to allow society to evolve and change as well. She raises her company as a good example in terms of maintaining a balance between cultural preservation and doing a fair business.

That would certainly put a strain on Luang Prabang, where planners say the maximum carrying capacity is currently about 6, visitors per day.

Growth seems inevitable because reaching Luang Prabang is getting easier, with more flights as well as bus services from neighbouring countries.

But accommodation remains scarce because of strict restrictions limiting hotels to no more than 25 rooms each. Turning this place into a hotel was intended to maintain the old structure while also keeping it alive.

The management of the hotel will soon be taken over by the French luxury brand Sofitel, the first global brand to enter Luang Prabang.

The number rose from 3. Eighty percent of the tourist arrivals are from Asean travellers, with Thais alone accounting for The ratios have been consistent since Outside of hydropower, Laos has few other sources of foreign exchange, so it needs tourism, and it will need to manage it come what may.

Nonetheless, the country must learn to loosen its heavy dependence on foreign financial aid, pay an opportunity cost for putting conservatism aside, and grab a better chance to flourish under a positive influence.

The first documentary of the series was filmed in New York and received many positive notices. The New York episode was financed fully from own resources.

The trio has a broad portfolio: filmmaking for events and music, PR, social media marketing. They discuss life in a strange land, choosing for themselves which aspect they prefer to talk about.

The third instalment will probably be Berlin. They have concluded a study of about 5, Hungarians living in the United Kingdom on behalf of the Institute of Minority Research within the Research Centre of the Social Sciences at the Hungarian Academy of Sciences, investigating on one hand the reasons for emigration and on the other the new life abroad.

About three quarters of the respondents were happy outside of Hungary and one third would like to stay abroad. Their decisions were primarily based on the higher standard of living, better career chances and better income.

According to the researchers, many migrants would move back to their Hungarian homeland as soon as the economic and political situation improves.

Hungary Green Building Council. On the 20th of November next edition of Green Talk, monthly event organised by HuGBC and RICS was held.

The ERM Foundation supports since a complex charity Project located in the City of Luang Prabang. The Project has several environmental aspects.

ERM Foundation is involved in the development of a simple and cost effective water purification system. Further, the development of environmental education aspects and their embedment to the curriculum ofthe local primary school curriculum is one further aspect, which the team would like to support in the near future.

The development of a simple, effective and easy to maintain water purification system comprised several steps of research activities, testing, analysis and monitoring works.

The team built with the help of local supporters the first compact purification system in , containing the two purification steps; sand filter and UV treatment.

As a further step, they would like to continue their support in Luang Prabang. The 35 BUDDHIST temples of Luang Prabang are delicate structures in need of frequent renovation.

Damage caused by neglect, tropical rain, humidity and heat, together with the impact of increasing numbers of tourists, all erode the buildings.

This year Wat Xieng Thong, the most important and magnificent wat in Luang Prabang, and Wat Pak Khan, one of the smallest but oldest in the city, have both undergone restoration and further enhance the cultural and aesthetic value of the former royal capital of Laos….

Luang Prabang became a UNESCO World Heritage Site in Maintaining and conserving sacred monuments is the highest priority, along with preserving the secular buildings as well, but funding is always needed.

At Wat Pak Khan repairs and restoration were funded by The Badur Foundation and carried out by the The Buddhist Heritage Project under the auspices of the The Lao Buddhist Fellowship together with the Department of World Heritage.

Wat Xieng Thong, which dates back to , needed immediate attention and the project involved the conservation of architectural surfaces of the main sim, the assembly hall, and its roof and the preservation of supporting structures within the complex.

The temple, the finest example of religious architecture in Laos, had to have many roof tiles replaced and its intricate gold stencils restored.

The sim has characteristic successive cascading and telescoping roofs that sweep down almost to the ground and completely dominate the entire structure, like a huge, elaborate crown, with a golden decoration featuring 17 parasols, the dok so faa, in the middle.

If more than 12 are Luang Prabang Temple Renovation present, this denotes a temple built by a king. The dok so faa symbolises Mount Meru, abode of the gods, the axis mundi, centre of the world, surrounded by the seven mythical chain of mountains of Hindu mythology.

In Laos, religion is syncretic, incorporating Hindu, Buddhist and animistic references. Cho faa, finials in the form of nagas, the serpent of Hindu mythology, now freshly painted in turquoise, rear up at the triangular tip of each roof, as if to raise them up again.

Although colours are now, somewhat controversially, brighter than before, the repairs were sympathetic to the original designs.

The tiles all had to be carefully numbered when removed to ensure that they would each be put back in their original places.

Damaged pieces were replaced, ensuring matching colours and materials, and attached using traditional techniques that had been employed when the temple was built.

The edging of the roof is covered with golden motifs, foliage and flowers, while the inner, underneath section is deep red and covered with more gold dharma wheels which were restored.

Golden, carved eave brackets support the lowest roof which is edged with delicate golden pointed leaf-like forms.

The temple was built by King Setthathirat, who ruled from It has always served as the traditional coronation site for kings as well as the focus of several annual festivals honouring the Buddha and various folk spirits.

King Setthathirat created it in memory of the legendary King Chanthaphanith, whose stories are depicted in golden stencilled imagery inside the main sim.

Traditionally wats were grouped around royal residences, built with royal patronage or by affluent individuals, as funding the building of a wat gains merit in Buddhism.

The king employed master craftsmen and architects, specialists in ivory, wood, gold or silver, carving and stencilling, and monks themselves worked as carpenters, sculptors and painters.

The upkeep of most wats, and that of the monks living within them, is entirely dependent upon donations from the community.

But supporting the monastery and giving alms to the monks also brings merit to the donors. Always well maintained, Wat Xieng Thong, much admired and described in detail by French scholars during the colonial regime, survived the ravages of wars and depredation and inspired UNESCO to make it — and eventually the entire city of Luang Prabang — into a World Heritage Site.

Situated at the tip of the promontory of Luang Prabang, where the Nam Khan river flows into the Mekong, the site is, so legend relates, where a golden boundary stone was laid to demarcate the territory of the city by two hermits who were brothers.

They became its tutelary spirits. Wat Xieng Thong — Xieng meaning city and Thong meaning bodhi tree sometimes also described as a copper tree was known as Temple of the Golden City and was considered a gateway to Luang Prabang.

Set in a peaceful compound, among ancient banyan trees, palms, frangipani and blazing scarlet and purple bougainvillea, this graceful, classical style wat, with all its shrines and chapels, radiates serenity and is especially atmospheric in the late afternoon, as the sun drops behind the wat, when its gleaming gables and golden stencils shimmer beneath the cascading roof.

Cleaning these first was necessary, an exacting task, with careful redrawing of the images which had faded badly was carried out by master craftsmen using lacquer and paper thin wafers of gold leaf as well as gold paint.

The external walls of the sim have a sumptuous jewel box appearance, a riot of ornate gold stencils of deities, mythological animals, floral motifs and lotus flowers.

At the top of the outer walls, flying kinaree, mythical part-bird part-human divinities, interspersed with small and large dharma wheels, fill almost every space in harmonious patterns.

Deities are surrounded by images of the Buddha in meditation and small flying apsaras, female celestial dancers, and divinities.

In the centre, apsaras, in gold costumes and holding lotus flowers stand gracefully on mythological lions whose backs are covered with decorated textiles with their tails curling upwards to end in lotus flowers.

At the lowest level are smaller images of local people walking in a row, some touchingly fragile and bent with age, holding walking sticks, rather dwarfed by the celestial imagery above them as they approach the Buddha to give offerings and prayers.

Thus, the wall of the sim presents the worshipper with notions of the mundane and the transcendent, the human level and the higher realms, and the three worlds of Buddhist cosmology, the traiphum.

Doorways on either side of the back of the sim, the western end, also needed restoration of the golden images, which include Rama, hero of the Ramayana, known in Laos as the Phra Lak Phra Lam.

The Thong symbolised the initial boundary pillar planted by the two holy hermits and, according to the Lao legend The Myth of Khun Burom resembled a tree from the celestial city of Indra with innumerable flowers that blossomed eternally.

The tree can also be interpreted as a Tree of Life, resonant with notions of cosmic unity, as the roots reach down into the ground and the branches stretch upwards to heaven.

The tree-of-life motif recurs throughout Southeast Asia and is an archetypal cosmological symbol of the axis mundi, the link between the heavens, the earth and the underworld.

Some of the kutis were also restored, with repairs carried out to the walls, some of which had to be replaced, and roofs, and included the installation of electricity.

Restoration was done to one of the historic octagonal stupas, involving special cleaning of the glass inlays and replacement of those which were too badly damaged to be rescued.

Across the main road from Wat Xieng Thong, on the tip of the peninsula, lies a smaller temple, less visited and much quieter, Wat Pak Khan. Being less significant than its celebrated neighbour, it had fallen into a state of dilapidation until renovation started this year.

Its name derives from its location at the tributary of the Nam Khan and Mekong. Built by Phagna Chanthep under King Inta Som, who ruled from , it was reconstructed in the early 20th century during the French protectorate.

Now this peaceful wat has been meticulously restored and embellished under the auspices of the Department of World Heritage and The Lao Buddhist Fellowship, with works carried out by The Buddhist Heritage Project, funded by The Badur Foundation.

The Lao Buddhist Fellowship Organisation was established in and aims to manage, develop and educate Buddhists so that its members can observe and respect the laws of the country.

With branches in every province of Laos, it currently incorporates 8, monks, 13, novices, nuns and sanghali in 4, temples around the country.

As in many other Buddhist countries, education in Laos was conducted in monasteries, where monks were trained and educated for years and then taught and advised the members of the Sangha, the holy community, as well as lay people.

A wat therefore has several functions. It is a site for religious worship, a community centre, a place of education and of healing, and all young Lao men spend at least a few months of their lives as novice monks in a wat.

Wat Pak Khan, dating from approximately , is noteworthy because of its age and location. In particular, the attractively carved door panels and window shutters have been carefully renovated and in their pristine state are a perfect example of the gentle, understated sacred art of Luang Prabang.

The sim has a two-tiered tiled roof, independent of each other, and newly painted white walls and four windows freshly painted red on either side with simply carved wooden eave brackets in the form of nagas.

The eastern entrance has a main door with two smaller doors on either side. Of note are the two elegantly depicted images of Rama in gold on the central panels of the main doorway.

Each has a serene smile and radiant expression, with a tall pointed crown and a halo and two sets of arms, revealing his divine status, with an elaborate close fitting costume, poised like a slender dancer with long legs in graceful movements and delicate hand movements, above an image of Hanuman, the monkey general, who is on bended knee, with similarly dancerly grace.

They are surrounded by gilded lotus flowers and curling floral motifs in curvaceous abundance that is carefully contained within the parameters of the rectangular door.

On the window shutters the figures of divinities have hands joined in prayer carved in high relief, an unusual feature, and faces that radiate sweetness and tranquillity.

The cleaning and restoration of these doorways and windows have enhanced the carvings to show the sensitivity and refinement that artists brought to their sacred imagery.

Never monumental or overwhelming, the size and proportion of Lao temples have a human scale which establishes an immediacy of contact between the pilgrim and the sacred space, creating an intimacy where the worshipper is not overawed.

This creates an atmosphere of calm and acceptance that are the essential spirit of Buddhism. Support for these two projects has been invaluable as Laos is still a cashstrapped country with little industry apart from tourism.

These have included support for The Traditional Arts and Enthnology Centre in Luang Prabang, a museum dedicated to ethnic minorities, in order to document the cultural practices of the Katu ethnic minority group of southern Laos and to promote pride within Katu communities of their artistic legacy.

The Fund also supported conservation and restoration of artefacts at Wat Visoun in Luang Prabang, which has a remarkable collection of Buddha statues, as well as funding for the preservation of fragile palm leaf manuscripts at the National Library in Vientiane.

These projects funded by the Badur Foundation and the US Ambassadors Fund nurture and enrich the city for the pride of its citizens as well as promoting it internationally.

They highlight it as a place of oustanding artistic and historic interest, a centre of religious worship and a living museum of incomparable cultural heritage to be preserved for future generations.

Nottingham Post. The prospects of thousands of schoolchildren from the inner city could be boosted by a University of Nottingham campaign. Staff and students from the university will run sessions with youngsters aged five to 18, starting in the new year….

They will help them with homework, including literacy and numeracy, and offer one-to-one support with problems.

Children involved in the Nottingham Potential project will also be given information about bursaries available to help finance university courses in the future.

The university is being backed by London-based charity IntoUniversity, which aims to help young people from poor areas into higher education.

Stephen Dudderidge, director of student operations and support at the university, said 16, youngsters a year from schools could benefit from the scheme by The estate is part of the Nottingham North constituency, which has had high levels of unemployment in recent years.

They will be able to take groups during school time and youngsters will be able to go for one-to-one help after school.

Those in secondary schools will be offered help with choosing GCSE and A-level options, coursework, exam preparation, careers advice and applying for university.

It will provide real role models for young people from Nottingham to raise their aspirations. In Luang Prabang, the former royal capital of Laos, the ancient Buddhist tradition of Tak Bat, the morning alms round, is practised each day at dawn.

In the early morning mist, the lay community — men, women and children — kneel or sit with bowls of sticky rice to await the monks to whom they will offer it, an act performed in serenity and prayer.

By giving, they earn merit and blessings, participating in a living ritual that is practised throughout the country and throughout Southeast Asia.

But this is a practice under threat. The tak bat — also known as the sai bat in Lao — is a source of admiration by most visitors.

But it has become so popular as a tourist attraction that in some places monks can hardly process through the streets as they are blocked by raucous tour groups with flashing cameras.

So disruptive has this become to their religious life that many of them no longer wish to collect alms and the Senior Abbot, Sa Thu Boun Than, is asking for legal help.

To raise awareness of this problem, the art and education project, The Quiet in The Land, created a poster that was placed in many hotels. In addition, a leaflet entitled Help Us Respect the Almsgiving Ceremony has been distributed throughout the town, published by the provincial tourist office and supported by the Lao Buddhist Fellowship and hotels such as the Amantaka and the Phou Vao Resort which are dedicated to the preservation of such traditions.

The leaflet, illustrated with a photograph by Hans Berger who has documented Lao Buddhist life, explains the custom and begs visitors to respect it with appropriate behaviour and dress.

It asks that they participate in the ceremony only if it has personal meaning for them, rather than purchase rice sold by unscrupulous locals to give indiscriminately and thereby trivialise a sacred tradition.

However, the people of Luang Prabang, especially the monks, ask that this is done is a respectful way and visitors do everything they can not to disrupt this ancient tradition.

It was a tradition that Khamtanh himself participated in as a novice monk when he was younger. Like most Lao boys, he spent several months at a temple and took part in the tak bat.

For most Laotians, holy rituals have always been fundamental to their way of life, part of every festival and celebration.

Monthly rites and ceremonies connected with agricultural seasons, rice planting, full moons and new year, in which the entire community participates, structure the annual calendar and the way in which they organise their lives.

Religion and society are not separate, but form part of a seamless whole, where spiritual well-being is essential to personal and universal harmony.

Theravada Buddhism was adopted in the 13th and early 14th centuries, influenced by the Khmer kingdom, adding further layers to an already complex belief system based on animism and the guardian protectors, devata luang, Pu No and Na No, of the town and its territories.

Buddhism spread slowly and was first declared a state religion in the 14th century by King Fa Ngum, which he did by accepting from his Khmer father-in-law the golden Pra Bang Buddha, the palladium of the Kingdom of Lane Xang.

In , he built a wat in Muang Swa, the early name of Luang Prabang, to house this revered image which today, although rumoured to be a replica, is kept within the former Royal Palace, now the National Museum, and for which a new shrine has been built in the grounds.

It was added to animistic practices, including spirit, phi, worship, and images of Buddhism were surrounded by ritual offerings of food, fruits, flowers, incense and candles.

By the 19th century, 63 Buddhist temples had been built in Luang Prabang, although today only 35 remain. Among the most important of these wats were Xieng Thong, Tat Luang, Visoun, Mai and Aham, places of ritual and royal worship and important respositeries of knowledge with manuscripts on palm leaf, in Pali, teaching the Buddhist canon, as well as lacquerware and textiles, which resonated with religious symbolism.

Wats were grouped around the royal residences, built with royal patronage or by affluent individuals, as funding the building of a wat gains merit in Buddhism.

The king employed master craftsmen and architects to build them, specialists in ivory, wood, gold or silver, carving and stencilling, and even today monks themselves work as carpenters, sculptors and painters.

The upkeep of most wats, and that of the monks living within them, is entirely dependent upon donations from the community, since monks become ascetic and relinquish all possessions except their robes and an alms bowl.

But supporting the monastery and giving alms brings merit to the donors, improving their karma. The first European to penetrate this remote, mountainous place, Frenchman Henri Mouhot, arrived in — years ago this year — followed by French colonisers whose influence would change the mythological and ceremonial society structured around the temples.

Nevertheless, these customs continued to be upheld right into the 20th century, even during three decades of war, civil unrest, revolution and social changes, culminating in the victory of the communist Pathet Lao in The monarchy was abolished — the last uncrowned king, Savang Vatthana, and his family died in captivity in northern Laos — and Buddhism was temporarily banned, but these practices never completely disappeared.

The eventual return to peace brought an immediate resumption of the familiar ways of life and of these the tak bat was the simplest and most fundamental, a daily practice of respect and honour.

When Luang Prabang was made a UNESCO World Heritage Site in to protect its fragile culture, a status extending to sacred structures which make up the 35 temples together with civic buildings, it started to become a key destination for tourists to Southeast Asia.

Tourism has been the most significant benefit of heritage inscription. A place that has historically never been abandoned, as many other ancients sites have, its social elements have remained intact, reflecting a living heritage site, and the preservation of its customs, especially the tak bat, have become part of the tourist attraction.

As the tranquil town of just , people adapts to the demands and changes this has brought, many materially advantageous and alleviating poverty that previously existed, the risks are a loss of authenticity and identity and commodification of its cultural heritage.

This applies to its intangible heritage. Ironically, as the town has improved economically, aspects of daily life have deteriorated, including the rituals that people were proud of and that made it so alluring to visitors.

Transformations are occurring in living arts such as textiles, for example, where weavers now cater for tourists and international trade rather than for local communities.

Residents are moving out of their homes and leasing them to foreigners so that the town is visibly changing from a living entity into a commercial museum.

Museumification is inevitable, in particular at the most important temple, Wat Xieng Thong, where the impact of so many tourists renders it difficult to function as a wat where monks can meditate and study scriptures.

While many visitors witnessing the tak bat adhere to the solemnity of the occasion, the sheer numbers and presence of those for whom it is just another tourist show, mitigate against it.

Yet, if travel agencies and tour guides show visitors how to respect the ceremony, if hotels distribute and display the leaflets, tourists can understand the religious implications even though their time in a Buddhist country may be short — usually only three days.

Thus, hopefully, the situation can be managed and the soul of the town preserved. If visitors are made aware of Buddhism, its philosophy and history, they can appreciate the dignity and beauty of this ceremony and its role in the life of Luang Prabang.

In this way, the ancient practice can be perpetuated, heralding the start of each day at dawn as hundreds of monks in orange robes walk barefoot through the streets in silence to perform the tak bat.

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Howie - 02 Niki - Maxime. A child of royal lineage, he grew up the s surrounded by classical Lao art, music and dance before being exiled to France with his family in Nith, a seemingly ageless storyteller extraordinaire, returned to Laos in Linda S.

McIntosh, whose Asiama gallery in town is a vibrant repository of Lao history transmitted through tribal textiles. Nith also works closely with the Buddhist Heritage Project , which supports the Lao Buddhist community to preserve its cultural, religious and historical heritage.

Sitting in his living room, a veritable treasure chest that overflows with museum-quality examples of Lao royal arts, Nith reflects on lessons learned during his own unique formative years.

It takes focus and attention like meditating. His role in the Luang Prabang community, he believes, is to share these skills.

Young men and women, they come. I am so encouraged because they are so curious and eager. He plays Lao music, they practice Lao traditional dance, and all have lunch together.

His priority is not to identify the most gifted, but to provide encouragement instead of judgement. I want them just to discover.

Then if they want to come back and learn, let them…Happiness in the making and the doing. We have to think and work together to preserve our shared heritage.

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The exceptional training and support that the scheme offers is incredibly valuable, to its graduates, employers and ultimately, the Speciality Coffee industry.

Together we are achieving real social impact by providing a structured path for Well Grounded trainees to transition into work. Hong Kong Tatler. For one year Sommai Saiyavong undertook a silent retreat in a rocky hideaway high in the mountains above the former royal capital of Laos.

In his quest for enlightenment, the year-old did not speak, read, write or communicate in any way, existing in total isolation, sustained only by donations of sticky rice and fruit from local villagers.

The two men were living very different lives. Although no longer a novice monk, he still followed the teachings of Buddha, visiting monasteries daily and undertaking long walking meditations in the countryside where he befriended local villagers and hill tribes.

Pertoft was living on-site at Rosewood, a beautiful Bill Bensley-designed resort 10 minutes outside the historic Unesco World Heritage-listed city.

The two men connected over their shared passion for preserving and promoting the culture of the region. Saiyavong was eager to share his knowledge of Buddhism and show visitors the real Luang Prabang, not just the well-trodden tourist trail.

He certainly turns heads. As we explore the region together as part of my five-day stay at Rosewood Luang Prabang, I notice young women smiling coyly and whispering as my guide walks by.

But until that fateful day, Rosewood guests are blessed to have this deeply spiritual young man introducing them to rare encounters spanning sunrise swims in secret waterfalls, candle-lit chanting in forest temples and even the chance to drink Laotian rice whisky with hill tribe elders as they recite ancestral stories around the fire.

My most memorable adventure was the opportunity to accompany Saiyavong and members of a local NGO, the Buddhist Heritage Project , on a journey along the mystical if not a little murky Mekong to present a gold Buddha statue and a cash donation to a remote jungle monastery.

The funds will help build a college within the temple complex to teach Buddhist arts and crafts to novice monks.

Many ancient artisanal skills such as bronze casting, gold leaf stencilling, mural painting and wood carving are on the verge of extinction in Laos due to young people favouring jobs in tourism over traditional arts and crafts.

As a result, Buddhist temples and monuments are falling into disrepair, with no one to maintain the old or build the new.

After a minute cruise from Luang Prabang in a traditional long-tail boat, we are greeted by the sight of around 60 novice monks silently congregated on the riverbank, their bright saffron robes a bolt of fiery colour blazing through the tangled green jungle.

We disembark with our divine figurine, which is placed on a ceremonial palanquin under an ornate umbrella and carried by the novices up slippery mud steps into a thicket of towering palms.

Our procession is silent apart from the solemn sounding of a gong marking our slow progress through the trees and up a gentle incline to the main temple.

On arrival at the monastery, shoes are removed, ceremonial scarves are hung around our necks and we sit, heads lowered, in front of the rotund, ruddy-cheeked abbot.

After accepting our donation, he chants, blessing us and golden bowls of water that we are instructed to take outside and pour on the surrounding garden as an exchange of good karma.

A thundering gong heralds the end of the ceremony and we bow our way backwards out of the holy residence and continue on a tour of the school, meeting dozens of wide-eyed novices who are as fascinated by us as we are by them.

Equally unforgettable was our experience of tak bat—the daily alms-giving ceremony, which sees basket-laden monks marching in single-file through the streets at dawn collecting donations of food, their only sustenance for the day.

Tak bat is one of the reasons Luang Prabang has boomed as a tourist destination, with hundreds of thousands of travellers descending each year to witness this sunrise ceremony against a backdrop of fading French colonial architecture.

Sadly this fascination has now resulted in hordes of often inappropriately dressed shutterbugs mobbing the monks as they make their silent pilgrimage—smartphones illuminating the darkness as live videos are posted to social media.

Buddhistdoor Global. The main difference these days is the presence of many more foreigners at the morning offering: some out of curiosity, but most to take snapshots of the spectacular sight of the parade of orange-clad monks walking solemnly through the streets to accept offerings from the villagers.

Like many UNESCO World Heritage Sites, Luang Prabang, which was listed in , is struggling to find a balance between preserving its cultural heritage and coping with the impact of tourism.

Almost every home has been converted into a guesthouse, restaurant, or travel shop. Much of the local population has moved out after selling their properties to foreign investors eager to cash in on the opportunities offered by an ever-growing influx of tourists.

The transformation of Luang Prabang into a tourist Mecca has undermined the traditional way of life—both the tangible and intangible.

Even the Buddhist ritual of alms giving has been turned into a merchandising exercise, with signboards marketing the cooking of sticky rice.

While it is impossible to halt the impact of tourism, globalisation, and technological advances, the preservation and protection of Lao history and culture, largely influenced by Theravada Buddhism, is important—not merely to woo foreign tourists, but to provide the Lao community with a sense of identity and continuity, and to promote respect for cultural diversity.

This is particularly important in Luang Prabang, often regarded as the spiritual heart of Laos. Bounded by the rivers Mekong and Kham, here is a city shrouded in myth and legend.

In the Luang Prabang Chronicles , the Buddha travelled through the region accompanied by his close disciple Venerable Ananda, leaving a number of footprints, one of which is supposedly on the slope of Mount Phusi above Vat Si Phutthabat.

The Buddha also predicted that a rich and powerful capital would be erected at the location, and that his religion would be established in the region.

With keen foresight, Pha Khamchan understood that much of this would be lost with the passing of time and the social changes taking place.

Hence, he safeguarded in his temple a massive collection of photographs, documents, manuscripts, religious texts, and artefacts.

His aim was that these materials would be used by younger generations to study the history of Buddhism and of Laos.

However, according to local custom upon the death of a monk, all photographs found in his possession are burned together with his body because it is considered inauspicious to set eyes on the photographs of the dead.

I want you to take care of this. I am a very old monk. Here, nobody understands what these photographs are. These are important for future Lao generations and I want these photographs to make it to the future Lao generations.

With permission from the Lao Sangha, the BHP team searched the collections of 19 monasteries. Khamvone Boulyaphonh, the current director of the Buddhist Archives of Luang Prabang, scoured the mass of collected materials, cleaning, identifying, digitizing, and cataloguing each item before storing them in proper conditions.

With more than 35, photographs and negatives, many of which have been hidden away for decades, numerous ancient palm leaf manuscripts, religious texts, official documents, personal letters, audio recordings, and various rare artefacts, the archive is one of the largest in Southeast Asia on the history of Theravada Buddhism in the region.

Even the National Library of Laos does not have such extensive resources as many documents in the national archives were destroyed after the —75 Lao revolution.

These ancient manuscripts and documents present valuable insight into the thoughts of leading figures in Lao Buddhism. To date, more than 35, photographs and several manuscripts have been digitized and catalogued in Lao and English languages.

The originals are kept in Luang Prabang and remain the property of the sangha. With a renewed interest in meditation in Laos, a permanent Meditation Exhibition has been set up on the ground floor and is open to the public, offering a rare glimpse into the meditative life of monks, novices, and nuns in Laos.

Aided by the Badur Foundation of London, UNESCO Heritage House, and local and international experts, the conservation works were carried out with the engagement of the local community, with special attention paid to adhering to ancient and traditional methods, such as the use of building materials and artistic forms.

Through its Buddhist educational programs and support for the sangha, the BHP ensures the existence of a thriving sangha responsible for the continuity of Lao Buddhism.

In , under the direction of Pha One Keo Sitthivong, chairman of the Lao Buddhist Fellowship Organization of Luang Prabang Province, the Buddhist Academy was established at Vat Pa Pha-O, north of the city of Luang Prabang.

However, due to a lack of financial support, the prospects of furthering their education is limited for most of the novices.

Many will leave monastic life and return to their communities. To equip those leaving with skills and opportunities for meaningful employment, plans are underway for a vocational school of arts.

This will also address the poverty issue in the area. Furthermore, the planned school will seek to revive many of the arts and artisan skills that have either disappeared completely or are on the verge of extinction, such as bronze casting and high glaze ceramic production, that form part of the colourful tapestry of Lao culture.

Aware of the importance of physical documentation, the BHP has also published a number of books on the cultural practices, ceremonies, and traditional knowledge that has been passed down from generation to generation.

Pha Bunchankeo Photichitto and Lao Language is a linguistic study of the Lao language in the form of a dictionary. These publications, together with the archives, provide an invaluable and permanent data bank for future generations for the study and research on Lao history and culture, even as the winds of change continue to sweep across Luang Prabang.

Credit: Shuyin Source: Buddhistdoor Global. Mi nem iskola vagyunk, hanem tanoda. Egy ideje Dr. European Stages. Central to the development of the play Long Live Regina!

Overall, the project has a therapeutic and community-building aspect, where the output as a theatrical production can be shown to a wider audience.

The others are Romani women between 35 and 45 years of age; their names are: Rita Horvath, Zsanett Horvath, Vali Kallai, Noemi Lakatos, Ilona Orgon and Judit Suha.

From the advertising for the performance we are aware that they share many common points in their lives: they all left school early and became teenage mothers, and now work in a government employment scheme notorious for its bad working conditions.

Still, from the first moments of the performance we are made aware how multifaceted Romani female identity is. At the back of the stage there is a small podium, where from time to time a woman in a white dress Renata Bader sings Romani songs accompanied by a musician.

Such stories concern their dealings with the health and welfare system, and their humiliation and marginalization at the hands of doctors, midwives and social workers on the basis of racial prejudice.

Others end harshly, such as the mother who took her milk daily to the hospital for her premature child, only to be told one day, without the least respect or empathy, that her child had died and that there was no need for her milk anymore.

The woman who speaks in the penultimate scene describes the difficulty of raising a child in Hungary, the discrimination she faced when looking for a job, and her consequent decision not to bear a child in the near future.

So even the decision to not have a baby is part of the picture. In Long Live Regina! These songs at once separate the stories and weave them together, providing emotional release and even, on occasion, relating directly to the story being told.

The use of songs and music creates a patchwork effect, but the play also builds to its last and most profound story.

Here, three women speak about being forcibly sterilized during caesarean delivery. This was carried out without their intention or will, and in one case without any notice of the fact that it had happened at all.

This creates a protected environment for them while they reveal their trauma. The ending of the performance hints at the potential for things to happen differently in the future.

As the food is prepared, the room is decorated at last, and someone brings a birthday cake with candles to the table.

But things appear quite different in the context of the work of women artists of the nineteenth century. In this period, female painters who had the privilege of studying art and putting on exhibitions could not go to the same places as their male counterparts, so the topics they painted differed in terms of both subject and perspective.

In the paintings of Mary Cassatt as Griselda Pollock showed women are in their own company, paying attention to each other; what is more, in The Bath class differences are made apparent in a gentle and intimate way without degrading the female body to an object of sexual commodification as in the paintings of Degas.

Long Live Regina! By doing so Long Live Regina! This is totally new for the Hungarian stage. Gabriella Schuller , PhD lives and works in Budapest, Hungary.

She is a member of Theatre and Film Studies Committee of Hungarian Academy of Sciences and the author of many articles on contemporary Hungarian theatre, the performative practices of the Hungarian neo-avantgarde, visual studies, and performance art.

Her book Iconoclasts. Since she has been a researcher and archivist at Artpool Art Research Center, Hungary. Independent Theatre.

The international festival of Roma theatre in Budapest focuses on personal stories. The programme of the two-day-long festival include four monodramas, all presenting real life Roma heroines who were able to initiate changes in their own life or in their community.

The four plays deal with powerful personal stories and social issues in the once harrowing, other time humorous form of storytelling.

Three out of the four plays will be performed by the authors themselves, with Hungarian and English surtitles or interpreting. Getting to know these values may serve as inspiration for Roma communities and theatre professionals as well.

After the festival, the authors with the help of Hungarian education experts will develop an educational methodology based on the monodramas, addressing university students.

The aim of the educational material is to show valuable Roma plays and Roma heroes to Hungarian and foreign youngsters; moreover, to help the students to present their own heroes in a creative way.

In autumn , the educational methodology is planned to be taken to - mostly Roma - students in Hungary, and in the following years, to access youngsters in further European countries.

Hogyan lehet ez? Are you interested in the comparison of the UK and Hungarian social enterprise ecosystem?

Would you like to get to know how to build a sustainable business model? Do you wish to learn what the main challenges are that social entrepreneurs face on a daily basis?

If so, watch the video documentation of the roundtable available in Hungarian or in English. The Re-covered scheme sees furniture which would have been destined for landfill collected, repaired, revamped and then sold on at a discount rate to people in need through 14 partner organisations as well as direct to the public.

Around pieces of furniture are thrown away in Nottingham each week, and according to Nottingham Enactus, the student society made up of more than city students which set up the scheme, around half of this could be saved.

Current partners of Re-covered, which operates out of a warehouse in Triumph Road, include homelessness organisations The Friary and Framework, Nottinghamshire YMCA, Nottinghamshire Community Housing Association, the National Probation Service and Nottingham City Homes.

After a successful first year, Re-covered is now shut for the Christmas period, with plans to reopen on January 24 with an expanded service. Student Campus News.

The projects impressed judges at the Enactus UK National competition, held in London, and won them a place in the World Cup, held in Toronto, Canada, in September.

Aquor is a project using filtration technology to bring clean, safe, water to more than 5, people in Cameroon while Nottingham-based Recovered is an initiative to upcycle waste into affordable furniture for people in social housing.

The projects are two of 19 that Enactus Nottingham, based in Triumph Road, has set up and are run by teams of 16 students from all disciplines.

Enactus Nottingham President Andy Stride is a third-year Management student who has been involved with the society since he started at the University.

Presenting to 1, people, 50 of which are business CEOs and directors can be pretty daunting. All the projects we run in Enactus have to be sustainable and have an impact on the community.

For the presentation we tried to choose issues that were relatable — people can understand what it is not to have clean water and projects like Recovered show that people do need help here in Nottingham too.

Enactus is a not-for-profit global organisation that encourages university students to make a difference within their communities, while developing their skills to become socially responsible business leaders.

Guided by university and business advisers, students run real-life projects that create economic opportunity for others.

An annual series of regional and national competitions provides a platform for teams to present the results of their projects for judging.

The Nottingham team who also run the U-Cycle bike rental scheme within the University, also hosted a Business in the Community event last month with Wilko and Capital One in a bid to encourage further grass roots entrepreneurship.

Enterprise Educators. The students were evaluated by how successfully they applied business concepts and an entrepreneurial approach to improve the quality of life of those in need.

Karen Bill, Chair of Enterprise Educators UK joined the final round judging panel that comprised 70 senior business leaders from blue chip companies including Lord Michael Hastings CBE, Global Head of Corporate Citizenship, KPMG International and Stuart Mitchell, Group Chief Executive SIG plc.

Enactus Nottingham won the competition after showcasing two of their inspirational social enterprises. The second, Aquor, uses their own water filter design to provide clean water to thousands in Cameroon.

Enactus Nottingham will go on to represent Enactus UK in the Enactus World Cup and will compete against 35 other countries in Toronto, Canada in September.

EnactusEEUKPhoto1University Advisers play a vital role in supporting their teams and EEUK was pleased to sponsor the University Adviser award once again.

There was a joint win for Marc Lintern, Director of Careers Service and Vicky Mountford, Entrepreneurial Development Officer at Newcastle University pictured left with Dr Richard Beresford.

It was very pleasing to see the growth in numbers and diversity of students participating in the programme this year. Every stage of the competition was more competitive this year and that is down to the hard work of all involved in the programme be they the team members, their business advisers and the support from their universities.

We look forward to the World Cup in Toronto in September and to a stronger and bigger programme in The University of Nottingham, University of Kent and Nottingham Trent University were the overall winners with projects that focused on empowering the elderly, recycling, waste prevention and vertical farming.

The positive reactions from the social housing tenants we have helped and our partners have been extremely fulfilling and we are set for future growth.

In the UK, Ford Fund partners with Enactus UK to run Ford C3. Enactus UK, founded in , operates in 56 universities with more than 3, active students.

Internationally Enactus works with over 70, students across 36 countries. Mindeközben munkahelyeket is teremtünk.

Mondtam, hogy persze. Watch the trailer: here. John and our volunteer Kim are able to give the furniture a new lease of life through their extensive experience in the furniture trade.

People from the local area shop for what they want and John delivers it to them. We found Kim through the Friary, a faith based drop in service for those who are experiencing hardships in their life.

With John, we advertised for an experienced and enthusiastic furniture re-furbisher and John ticked all the boxes right away.

I just said yes! Well Re-covered is part of Enactus, a student run global organisation that aims to set up not-for-profit businesses. I want to make enough money to set up my own social enterprise that will make a difference somewhere in the world.

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  1. Faukazahn

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