O Príncipe 'Abdul Mateen de Brunei (10 de agosto de 1991)  é um membro da família real de Brunei, um dos filhos do sultão Hassanal Bolkiah de Brunei com sua segunda esposa, Penigran Isteri Hajah Mariam. Por parte de pai e mãe ele tem duas irmãs, Ademah e Fadzillah, e também tinha um irmão mais velho, Azim do Brunei, que faleceu em 2020.

Biografia
Ele namora uma prima distante, Anisha Isa-Kalebic.

Educação
Mateen recebeu sua educação primária ba St. Andrew's School  em Bandar, capital de Brunei e a educação secundária no Paduka Seri Begawan Sultan Science College e na Jerudong International School, ambas as melhores escolas de Brunei. Em julho de 2014, ele ser formou bacharel em Política Internacional do King's College de Londres e em julho de 2016 foi premiado com um Master of Arts em Estudos Internacionais e Diplomacia pela Escola de Estudos Orientais e Africanos da Universidade de Londres.

Carreira militar
Em 9 de maio de 2010 Mateen iniciou o  treinamento militar na Royal Military Academy Sandhurst de Londres, onde em  15 de abril de 2011 se formou oficial cadete, tendo depois sido promovido ao posto de segundo tenente e ao posto de Tenente Substantivo em 9 de julho de 2012. Sua cerimônia de promoção a Capitão Interino foi realizada em 31 de agosto de 2016.

Em 28 de abril de 2017 ele completou um treinamento de voo elementar de sete meses na RAF Cranwell e mais tarde, em março de 2018, foi qualificado como piloto de helicóptero na Defense Helicopter Flying School na RAF Shawbury, tendo recebido seu brevê do pai.

Em 20 de maio de 2021, Mateen foi promovido ao posto de Major e entre 20 de setembro a 2 de dezembro do mesmo anos participou do Curso de Comando de Armas Reais (AACC) do Royal Marines no Reino Unido.

Carreira no esporte
Praticante de diversos esportes, incluindo esqui e natação, se destacou no polo e representou seu país nos Jogos do Sudeste Asiático de 2017 e 2019. Também em 2019 seu time venceu a Copa Ouro do Torneio Internacional de Polo em Sotogrande, Espanha.

Funções oficiais
Mateen representa a Casa Real e o pai em algumas atividades oficiais e esteve em setembro de 2022, justamente com o pai, no funeral da Rainha Elizabeth II.

Títulos e honras

Título

 Sua Alteza Real Príncipe Abdul Mateen

Honrarias

 Destinatário da Ordem da Família Real da Coroa de Brunei – (DKMB)
 Primeira Classe ( Dato Paduka Seri ) da Ordem Mais Exaltada de Famosa Valor – (DPKT)
 Medalha do Sultão Hassanal Bolkiah (Medalha do Sultão Hassanal Bolkiah) - (PHBS)
 Medalha do Jubileu de Ouro do Sultão de Brunei (5 de outubro de 2017)

Referências

Ligações externas

 Instagram oficial
 Galeria de fotos no Getty Imagens

Sumário

Príncipe Mateen de Brunei


The Javanese (, ,  ,  ; ; , Wong Jawa ; , Tiyang Jawi ) are an Austronesian ethnic group native to the central and eastern part of the Indonesian island of Java. With more than 100 million people, Javanese people are the largest ethnic group in both Indonesia and in Southeast Asia as a whole. Their native language is Javanese, it is the largest of the Austronesian languages in number of native speakers and also the largest regional language in Southeast Asia. The Javanese as the largest ethnic group in the region have dominated the historical, social, and political landscape in the past as well as in modern Indonesia and Southeast Asia.

There are significant numbers of Javanese diaspora outside of central and eastern Java regions, including the other provinces of Indonesia, as well as other countries such as Suriname, Singapore, Malaysia, Egypt, Saudi Arabia, South Africa, Sri Lanka, Yemen and the Netherlands. The Javanese ethnic group has many sub-groups (based on native Javanese community on the island of Java) that can be distinguished based on their characteristics, customs, traditions, dialects, or even ways of life. These include Banyumasan, Cirebonese, Mataram, Osing, Tenggerese, and others. The majority of the Javanese people identify themselves as Sunni Muslims, with a small minority identifying as Christians and Hindus. With a large global population, the Javanese are considered significant as they are the largest Muslim ethnic group in the Far East and the fourth largest in the world after the Arabs, Bengalis, and Punjabis.

Javanese civilisation has been influenced by more than a millennium of interactions between the native animism Kejawen and the Indian Hindu—Buddhist culture, and this influence is still visible in Javanese history, culture, traditions, and art forms. The ancient Javanese kingdoms of Singhasari and Majapahit were among the most powerful maritime empires in the region, whose boundaries included most of Maritime Southeast Asia and parts of Indochina. Javanese heritage has created magnificent religious monuments such as Borobudur and Prambanan which are among the world's largest temples. Javanese culture has a strong influence in most of the Southeast Asian countries. In Brunei, Malaysia, and Singapore, the influence of Javanese culture can be seen in many aspects of modern Malay culture. Javanese culture has greatly influenced their traditional cuisine with many dishes such as satay, sambal, ketupat, nasi kuning (pulut kuning), and rojak. Kris weapons, batik practice, gamelan musical instruments, ronggeng dance, and wayang kulit puppet were introduced to them through Javanese contact. Javanese culture has also spread widely beyond Southeast Asia such as Sri Lanka, South Africa, and Suriname, where many of the Javanese diaspora live there.

History

Like most Indonesian ethnic groups, including the Sundanese of West Java, the Javanese are of Austronesian origins whose ancestors are thought to have originated in Taiwan, and migrated through the Philippines to reach Java between 1,500BC and 1,000BC. However, according to recent genetic study, Javanese together with Sundanese and Balinese has almost equal ratio of genetic marker shared between Austronesian and Austroasiatic heritages.

Ancient Javanese kingdoms and empires

Hindu and Buddhist influences arrived through trade contacts with the Indian subcontinent. Hindu and Buddhist — traders and visitors, arrived in the 5th century. The Hindu, Buddhist and Javanese faiths blended into a unique local philosophy.

The cradle of Javanese culture is commonly described as being in Kedu and Kewu Plain in the fertile slopes of Mount Merapi as the heart of the Mataram Kingdom. The earliest Sanjaya and Sailendra dynasties had their power base there. Between the late 8th century and the mid-9th century, the kingdom saw the blossoming of classical Javanese art and architecture reflected in the rapid growth of temple construction. The most notable of the temples constructed are Kalasan, Sewu, Borobudur and Prambanan. At its peak, the Javanese kingdom had become a dominant empire that exercised its power—not only in Java island, but also in Sumatra, Bali, southern Thailand, Indianized kingdoms of the Philippines, and the Khmer in Cambodia.

The centre of Javanese culture and politics was moved towards the eastern part of the island when Mpu Sindok (r. 929–947) moved the capital of the kingdoms eastward to the valleys of the Brantas River in the 10th century CE. The move was most likely caused by the volcanic eruption of Merapi and/or invasion from Srivijaya.

At the end of the 13th century, The major spread of Javanese influence occurred under King Kertanegara of Singhasari. The expansionist king launched several major expeditions to Madura, Bali in 1284, Borneo, the Malay Peninsula, and most importantly to Sumatra in 1275. He also extended Javanese involvement in the lucrative spice trade with the Maluku Islands. Following the defeat of the Melayu Kingdom in eastern Sumatra, Singhasari controlled trade in the Strait of Malacca.

Singhasari dominance was cut short in 1292 by Kediri's rebellion under Jayakatwang, killing Kertanegara. However, Jayakatwang's reign as king of Java soon ended as he was defeated by Kertanegara's son-in-law, Raden Wijaya with the help of invading Mongol troops in March 1293.

Raden Wijaya would later establish Majapahit near the delta of the Brantas River in modern-day Mojokerto, East Java. Kertanegara policies were later continued by the Majapahits under King Hayam Wuruk and his minister Gajah Mada, whose reign from 1350 to 1389 was marked by conquests that extended throughout Southeast Asia. This expansion marked the greatest extent of Majapahit, making it one of the most influential empires in Indonesian and Southeast Asian history.

Various kingdoms of Java were actively involved in the spice trade in the sea route of the Silk Road. Although not major spice producers, these kingdoms were able to stockpile spice by trading for it with rice, of which Java was a major producer. Majapahit is usually regarded as the greatest of these kingdoms. It was both an agrarian and a maritime power, combining wet-rice cultivation and foreign trade. The ruin of their capital can be found in Trowulan.

Javanese sultanates

Islam gained its foothold in port towns on Java's northern coast such as Gresik, Ampel Denta (Surabaya), Tuban, Demak and Kudus. The spread and proselytising of Islam among the Javanese was traditionally credited to Wali Songo.

Java underwent major changes as Islam spread. Following succession disputes and civil wars, Majapahit power collapsed. After this collapse, its various dependencies and vassals broke free. The Sultanate of Demak became the new strongest power, gaining supremacy among city-states on the northern coast of Java.
Aside from its power over Javanese city-states, it also gained overlordship of the ports of Jambi and Palembang in eastern Sumatra. Demak played a major role in opposing the newly arrived colonial power, the Portuguese. Demak twice attacked the Portuguese following their capture of Malacca. They also attacked the allied forces of the Portuguese and the Sunda Kingdom, establishing in the process the Sultanate of Banten.

Demak was succeeded by the Kingdom of Pajang and finally the Sultanate of Mataram. The centre of power moved from coastal Demak, to Pajang in Blora, and later further inland to Mataram lands in Kotagede, near present-day Yogyakarta. The Mataram Sultanate reached its peak of power and influence during the reign of Sultan Agung Hanyokrokusumo between 1613 and 1645.

Colonial Java

In 1619 the Dutch established their trading headquarter in Batavia. Java slowly fell to the Dutch East India Company, which would also eventually control most of Maritime Southeast Asia. The internal intrigue and war of succession, in addition to Dutch interference, caused the Mataram Sultanate to break up into Surakarta and Yogyakarta. The further separation of the Javanese realm was marked by the establishment of the Mangkunegaran and Pakualaman princedom. Although the real political power in those days actually lay with the colonial Dutch, the Javanese kings, in their keratons, still held prestige as the supposed power centre of the Javanese realm, especially in and around Surakarta and Yogyakarta.

Dutch rule was briefly interrupted by British rule in the early 19th century. While short, the British administration led by Stamford Raffles was significant, and included the re-discovery of Borobudur. Conflict with foreign rule was exemplified by the Java War between 1825 and 1830, and the leadership of Prince Diponegoro.

Like the rest of the Dutch East Indies, Java was captured by the Empire of Japan during World War II. With Japan's defeat, independence was proclaimed in the new Republic of Indonesia.

Republic of Indonesia
When the Indonesian independence was proclaimed on 17 August 1945, the last sovereign Javanese monarchies, represented by the Sri Sultan of Yogyakarta, the Sunanate of Surakarta, Prince of Mangkunegara and Prince of Pakualaman declared that they would become part of the Republic of Indonesia.

Yogyakarta and Pakualaman were later united to form the Yogyakarta Special Region. The Sri sultan became Governor of Yogyakarta, and the Prince of Pakualaman became vice-governor; both were responsible to the President of Indonesia. The Special Region of Yogyakarta was created after the war of independence ended and formalized on 3 August 1950. Surakarta was later absorbed as part of the Central Java province.

Culture

The Javanese culture is one of the oldest civilizations and has flourished in Indonesia and Southeast Asia. It has gradually absorbed various elements and influences from other cultures, including native reverence for ancestral and natural spirits, Buddhist and Hindu dharmic values, Islamic civilization, and to a lesser extent, Christianity, Western philosophy and modern ideas. Nevertheless, Javanese culture — especially in the Javanese cultural heartland; those of highly polished aristocratic culture of the keratons in Yogyakarta and Surakarta — demonstrates some specific traits, such as particular concern with elegance and refinement (Javanese: alus), subtlety, politeness, courtesy, indirectness, emotional restraint and consciousness to one's social stature. Javanese culture values harmony and social order highly, and abhors direct conflicts and disagreements. These Javanese values are often promoted through Javanese cultural expressions, such as Javanese dance, gamelan, wayang and batik. It is also reinforced through adherence to Javanese adat (traditional rules) in ceremonies, such as Slametan, Satu Suro, Javanese weddings and Naloni Mitoni.

However, the culture of pesisiran of Javanese north coast and in Eastern Java demonstrates some slightly different traits. They tend to be more open to new and foreign ideas, more egalitarian, and less conscious of one's social stature. Some of these northern settlements — such as Demak, Kudus, Tuban, Gresik and Ampel in Surabaya — have become more overtly Islamic, traditionally because these port towns are among the earliest places that Islamic teachings gained foothold in Java.

Javanese culture is traditionally centered in the Central Java, Yogyakarta and East Java provinces of Indonesia. Due to various migrations, it can also be found in other parts of the world, such as Suriname (where 15% of the population are of Javanese descent), the broader Indonesian archipelago region, Cape Malay, Malaysia, Singapore, Netherlands and other countries. The migrants bring with them various aspect of Javanese cultures such as Gamelan music, traditional dances and the art of Wayang kulit shadow play. The migration of Javanese people westward has created a coastal Javanese culture in West Java distinct from the inland Sundanese culture.

Language

Javanese is a member of the Austronesian family of languages and is closely related to, but distinct from, other languages of Indonesia. It is notable for its great number of nearly ubiquitous Sanskrit loans, found especially in literary Javanese. This is due to the long history of Hindu and Buddhist influences in Java.

Many Javanese in Indonesia are bilingual, being fluent in Indonesian (the standardized variant of the Malay language) and Javanese.

The Javanese language was formerly written with a script descended from the Brahmi script, natively known as Hanacaraka or Carakan. In addition, Javanese language can also written with right-to-left script descended from the Arabic script called Pegon. Upon Indonesian independence it was replaced with a form of the Latin alphabet.
While Javanese was not made an official language of Indonesia, it has the status of regional language for communication in the Javanese-majority regions. The language also can be viewed as an ethnic language because it is one of the defining characteristics of the Javanese ethnic identity.

Literature and philosophy

Javanese intellectuals, writers, poets and men of letters are known for their ability to formulate ideas and creating idioms for high cultural purpose, through stringing words to express a deeper philosophical meanings. Several philosophical idioms sprung from Javanese classical literature, Javanese historical texts and oral traditions, and have spread into several media and promoted as popular mottos. For example, "Bhinneka Tunggal Ika", used as the national motto of the Republic of Indonesia, "Gemah Ripah Loh Jinawi, Toto Tentrem Kerto Raharjo", "Jer Basuki Mawa Bea", "Rawe-Rawe rantas, Malang-Malang putung" and "Tut Wuri Handayani".

Social structure

American anthropologist Clifford Geertz divided in the 1960s the Javanese community into three aliran or "streams": santri, abangan and priyayi. According to him, the Santri followed an orthodox interpretation Islam, the abangan followed a syncretic form of Islam that mixed Hindu and animist elements (often termed Kejawen), and the priyayi were the nobility.

The Geertz opinion is often opposed today because he mixed the social groups with belief groups. It was also difficult to apply this social categorization in classing outsiders, for example other non-indigenous Indonesians such as persons of Arab, Chinese and Indian descent.

Social stratification is much less rigid in northern coast area.

Calendar

The Javanese calendar is used by the Javanese people concurrently with two other calendars, the Gregorian calendar and the Islamic calendar. The Gregorian calendar is the official calendar of Indonesia, while the Islamic calendar is used by Muslims and Indonesian government for religious worship and deciding relevant Islamic holidays. The Javanese calendar is presently used mostly for cultural events (such as Siji Suro). The Javanese calendar system is currently a lunar calendar adopted by Sultan Agung in 1633, based on the Islamic calendar. Previously, Javanese people used a solar system based on the Hindu calendar.

Unlike many other calendars, the Javanese calendar uses a 5-day week known as the Pasaran cycle. This is still in use today and is superimposed with 7-day week of the Gregorian calendar and Islamic calendar to become what is known as the 35-day Wetonan cycle.

Architecture

Historical temples located in Central Java and East Java

Throughout their long history, the Javanese have produced many important buildings, ranging from Hindu monuments, Buddhist stupa, mortuary temples, palace complexes, and mosques.

Before the rise of Islam, between the 5th to 15th centuries, Dharmic faiths (Hinduism and Buddhism) were the majority in the Indonesian archipelago, especially in Java. As a result, numerous Hindu temples, locally known as Candi, were constructed and dominated the landscape of Java. According to local beliefs, the Java valley had thousands of Hindu temples that co-existed with Buddhist temples, most of which were buried in the massive eruption of Mount Merapi in 1006 AD.

Two important religious monuments are the Hindu temple of Prambanan and the Buddhist temple of Borobudur. Both of them are 9th century temples and UNESCO World Heritage Sites. Both are located near Yogyakarta in the slope of Mount Merapi.

Meanwhile, examples of secular buildings can be seen in the ruins of the former capital city of the Majapahit Kingdom (14th to 16th century AD) in Trowulan, East Java. The complex covers an area of 11 km x 9 km. It consists of various brick buildings, a canal ranging from 20 to 40 meters wide, purification pools, temples and iconic split gates. The capital complex is currently being considered as a candidate for becoming a UNESCO World Heritage Site.

Traditional Javanese buildings

Traditional Javanese buildings can be identified by their trapezoid shaped roofs supported by wooden pillars. Another common feature in Javanese buildings are pendopo, pavilions with open-sides and four large pillars. The pillars and other parts of the buildings can be richly carved. This architecture style can be found at kraton, or palaces, of the Sultanates of Yogyakarta (palaces of Hamengkubuwono and Pakualaman) and Surakarta (palaces of Pakubuwono and Mangkunegaran).

Traditional mosques in Java maintain a distinctive Javanese style. The pendopo model is used as the main feature of mosques as prayer halls. A trapezoidal roof is used instead of the more typically Muslim dome. These roofs are often multi-tiered and tiled. In addition to not using domes, traditional Javanese mosques also often lack minarets. The split gate from earlier Hindu-Buddhist period is still used in many mosques and public buildings in Java.

Some notable examples of mosques using traditional Javanese architecture include the Agung Demak Mosque, the Menara Kudus Mosque and the Great Mosque of Banten. The Kudus Mosque is also of note because it incorporates Hindu-style stone architecture.

Cuisine

Rice is the staple crop of Javanese cuisine; a meal in Java is not considered a meal without it. It is also an important part of the Javanese cultural identity, differentiating them from residents of other Indonesian islands who eat sago (for example Moluccans) and expatriates from western countries who tend more towards bread. Rice is seen as a symbol of development and prosperity, whereas tuber vegetables like cassava are associated with poverty.

Javanese cuisine varies by region. Eastern Java has a preference for hot and salty foods, while the Central Javanese tend to prefer sweeter foods.

A famous food in Javanese cuisine is Rujak Cingur, marinated cow lips and noses served with vegetable, shrimp prawn and peanut sauce with chili. Rujak Cingur is considered a traditional food in Surabaya in East Java.

Gudeg is a traditional food from Yogyakarta and Central Java which is made from young Nangka (jack fruit) boiled for several hours with palm sugar, and coconut milk.

Pecel, a type of peanut sauce with chili is a common ingredient in Javanese cuisine. It is used in various types of Rujak and Gado-gado. It can also be used as stand-alone sauce with rice, prawns, eggs and vegetables as Nasi Pecel (Pecel rice).

Tumpeng, is a rice served in the shape of a conical volcano, usually with rice coloured yellow using turmeric. It is an important part of many ceremonies in Java. Tumpeng is served at landmark events such as birthdays, moving house, or other ceremonies. Traditionally, Tumpeng is served alongside fried chicken, boiled egg, vegetables, and goat meat on a round plate made from bamboo called besek.

A notable food in Java is tempeh, a meat substitute made from soybean fermented with mould. It is a staple source of protein in Java and popular around the world as a meat substitute for vegetarians.

Names

Javanese do not usually have family names or surnames, with only a single name. Javanese names may come from traditional Javanese languages, many of which are derived from Sanskrit. Names with the prefix Su-, which means good, are very popular. After the advent of Islam, many Javanese began to use Arabic names, especially coast populations, where Islamic influences are stronger. Commoners usually only have one-word names, while nobilities use two-or-more-word names, but rarely a surname. Some people use a patronymic. Due to the influence of other cultures, many people started using names from other languages, mainly European languages. Christian Javanese usually use Latin baptism names followed by a traditional Javanese name.

Religion

Today, most Javanese officially follow Sunni Islam as their religion, first recorded instance of Islamic contact in Java is dated from 475 Hijri (1082 AD), as attested in the grave of Fatimah binti Maimun. However Islamic development only became more intensive during the Majapahit period, when they traded or made tributary relations with various states like Perlak and Samudra Pasai in modern-day Aceh. In the Troloyo/Tralaya cemetery of Trowulan (the capital of Majapahit), there are several Muslim tombstones with dates from the 14th century (1368 AD, 1376 AD). The close proximity of the site with the kraton means there were Muslim people in close relation with the court.

A minority of Javanese also follow Christianity (Protestantism and Catholicism), which are concentrated in Central Java (particularly Semarang, Surakarta, Salatiga, Magelang) and Yogyakarta for Catholicism. Native Christian churches such as the Javanese Christian Church (Gereja Kristen Jawa) and East Java Christian Church (Gereja Kristen Jawi Wetan) also exist. On a smaller scale, Hinduism and Buddhism are also found in the Javanese community. The Javanese of the Tengger tribe continue to practice Javanese-Hindu today, and live in villages on the slope of Mount Bromo.

Kebatinan, also called Kejawèn, Agama Jawa and Kepercayaan is a Javanese religious tradition, consisting of an amalgam of animistic, Hindu-Buddhist, and Islamic, especially Sufi, beliefs and practices. It is rooted in Javanese history and religiosity, syncretising aspects of different religions.

Occupations
In Indonesia, Javanese people can be found in all occupations, especially in the government and the military.

Farming
Traditionally, most Javanese people are farmers. Farming is especially common because of the fertile volcanic soil in Java. The most important agricultural commodity is rice. In 1997, it was estimated that Java produced 55% of Indonesia's total output of the crop. Most farmers work in small-scale rice fields, with around 42% of farmers working and cultivating less than 0.5 hectares of land. In region where soil is less fertile of where rainy season is short, other staple crops is cultivated, such as cassava.

Merchant-sailor

Javanese merchants and sailors were already in frequent voyage in the seas between India and China as early as 1st century CE.

Champa was assaulted by Javanese or Kunlun vessels in 774 and 787. In 774 an assault was launched on Po-Nagar in Nha-trang where the pirates demolished temples, while in 787 an assault was launched on Phang-rang. Several Champa coastal cities suffered naval raids and assault from Java. Java armadas was called as Javabala-sanghair-nāvāgataiḥ (fleets from Java) which are recorded in Champa epigraphs.

The Javanese may have contacted Australia in 10th century AD, and migrated there, their settlement existing until early 1600s. According to Waharu IV inscription (931 AD) and Garaman inscription (1053 AD), the Mataram kingdom and Airlangga's era Kahuripan kingdom (1000–1049 AD) of Java experienced a long prosperity so that it needed a lot of manpower, especially to bring crops, packings, and send them to ports. Black labor was imported from Jenggi (Zanzibar), Pujut (Australia), and Bondan (Papua). According to Naerssen, they arrived in Java by trading (bought by merchants) or being taken prisoner during a war and then made slaves. According to Chiaymasiouro, the king of Demak, in 1601 AD a subgroup of Javanese people already settled in a land called Luca Antara, which is believed to be Australia. But when Eredia's servant went to Luca Antara in 1610, the land had seemingly been abandoned.

The 10th century Arab account Ajayeb al-Hind (Marvels of India) gives an account of invasion in Africa by people called Wakwak or Waqwaq, probably the Malay people of Srivijaya or Javanese people of Mataram kingdom, in 945–946 CE. They arrived in the coast of Tanganyika and Mozambique with 1000 boats and attempted to take the citadel of Qanbaloh, though eventually failed. The reason of the attack is because that place had goods suitable for their country and for China, such as ivory, tortoise shells, panther skins, and ambergris, and also because they wanted black slaves from Bantu people (called Zeng or Zenj by Arabs, Jenggi by Javanese) who were strong and make good slaves. The existence of black Africans was recorded until the 15th century in Old Javanese inscriptions and the Javanese were still recorded as exporting black slaves during the Ming dynasty era.

The Malagasy people have genetic links to various Maritime Southeast Asian groups, particularly from southern Borneo. Parts of the Malagasy language are sourced from the Ma'anyan language with loan words from Sanskrit, with all the local linguistic modifications via Javanese or Malay language. As the Ma'anyan and Dayak people are not a sailor and were dry-rice cultivators while some Malagasy are wet rice farmers, it is likely that they are carried by the Javanese and Malay people in their trading fleets, as labor or slaves.

During the Majapahit era, almost all of the commodities from Asia were found in Java. This is because of extensive shipping by the Majapahit empire using various type of ships, particularly the jong, for trading to faraway places. Early 16th century European accounts noted the places which the Javanese merchants visited, which include Maluku Islands, Timor, Banda, Sumatra, Malacca, China, Tenasserim, Pegu (Bago), Bengal, Pulicat, Coromandel, Malabar, Cambay (Khambat), and Aden. There were also those who went to the Maldives, Calicut (Kozhikode), Oman, Aden, and the Red Sea. Ma Huan (Zheng He's translator) who visited Java in 1413, stated that ports in Java were trading goods and offer services that were more numerous and more complete than other ports in Southeast Asia. It was also during Majapahit era that Nusantaran exploration reached its greatest accomplishment. Ludovico di Varthema (1470–1517), in his book Itinerario de Ludouico de Varthema Bolognese stated that the Southern Javanese people sailed to "far Southern lands" up to the point they arrived at an island where a day only lasted four hours long and was "colder than in any part of the world". Modern studies have determined that such place is located at least 900 nautical miles (1666 km) south of the southernmost point of Tasmania. When Afonso de Albuquerque conquered Malacca, the Portuguese recovered a chart from a Javanese maritime pilot, which already included part of the Americas. Regarding the chart Albuquerque said:

"...a large map of a Javanese pilot, containing the Cape of Good Hope, Portugal and the land of Brazil, the Red Sea and the Sea of Persia, the Clove Islands, the navigation of the Chinese and the Gores, with their rhumbs and direct routes followed by the ships, and the hinterland, and how the kingdoms border on each other. It seems to me. Sir, that this was the best thing I have ever seen, and Your Highness will be very pleased to see it; it had the names in Javanese writing, but I had with me a Javanese who could read and write. I send this piece to Your Highness, which Francisco Rodrigues traced from the other, in which Your Highness can truly see where the Chinese and Gores come from, and the course your ships must take to the Clove Islands, and where the gold mines lie, and the islands of Java and Banda, of nutmeg and mace, and the land of the King of Siam, and also the end of the land of the navigation of the Chinese, the direction it takes, and how they do not navigate farther."

 — Letter of Albuquerque to King Manuel I of Portugal, 1 April 1512.

The Javanese people, like other Austronesian ethnicities, use a solid navigation system: Orientation at sea is carried out using a variety of different natural signs, and by using a very distinctive astronomy technique called "star path navigation". Basically, the navigators determine the bow of the ship to the islands that are recognized by using the position of rising and setting of certain stars above the horizon. In the Majapahit era, compasses and magnets were used, and cartography (mapping science) was developed. In 1293 AD Raden Wijaya presented a map and census record to the Yuan Mongol invader, suggesting that mapmaking has been a formal part of governmental affair in Java. The use of maps full of longitudinal and transverse lines, rhumb lines, and direct route lines traveled by ships were recorded by Europeans, to the point that the Portuguese considered the Javanese maps were the best map in the early 1500s.

European colonial presence diminished the range of the Javanese merchant-sailors. In 1645, Diogo do Couto noted that the Javanese had communicated with the east coast of Madagascar. The decision of Amangkurat I of the Mataram Sultanate to destroy ships in coastal cities and close ports to prevent them from rebelling in the mid-17th century further reduced the Javanese people's ability in long-distance sailing. In 1705 there is an agreement signed by VOC and Pakubuwana I of Mataram, which forbade the Javanese to sail to the east of Lombok, to the north of Kalimantan, and to the west of Lampung. In the second half of the 18th century, most of the Javanese merchant-sailors were restricted to only short-range travel.

Shipbuilder

The Javanese were known to produce large ships called K'un-lun po (po of the K'un-lun people). These ships already plied the seas between India and China as early as 2nd century CE, carrying up to 1000 people alongside 250–1000 tons of cargo. The characteristics of this ship are that it is large (more than 50–60 m long), the hull is made of multiple plankings, has no outrigger, mounted with many masts and sails, the sail is in the form of a tanja sail, and has a plank fastening technique in the form of stitching with plant fibers.

Javanese trading and slaving activities in Africa caused a strong influence on boatbuilding on Madagascar and the East African coast. This is indicated by the existence of outriggers and oculi (eye ornament) on African boats.

Another large ship built by the Javanese was the jong, first recorded in an Old Javanese inscription from the 9th century AD. Although the characteristics may be similar, it has some differences from the po that it was using wooden dowels for joining the planks and has double passenger-to-deadweight ratio. During the Majapahit era, a jong usually carried 600–700 men with 1200–1400 tons deadweight, and was about 69.26–72.55 m LOD and 76.18–79.81 m LOA. The largest ones, carried 1000 men with 2000 tons deadweight, was about 80.51 m LOD and 88.56 m LOA. The jong was mainly constructed in two major shipbuilding centres around Java: north coastal Java, especially around Rembang–Demak (along the Muria strait) and Cirebon; and the south coast of Borneo (Banjarmasin) and the adjacent islands. Pegu, which is a large shipbuilding port at the 16th century, also produced jong, built by Javanese who resided there.

Impressed by the Javanese's skill in shipbuilding, Afonso de Albuquerque hired 60 Javanese carpenters and shipbuilders to work in India for the Portuguese. They never arrived in India, as they mutinied and took the Portuguese ship they boarded to Pasai, where they were welcomed extraordinarily. The Dutch also realized Javanese proficiency in shipbuilding, in the 18th century, shipbuilding yards in Amsterdam employed Javanese people as the foremen. The shipbuilding in Java was hampered when the VOC gained a foothold in Java starting in the early 17th century. However, in the 18th century, the Javanese shipbuilding areas (particularly Rembang and Juwana) started building large European-styled vessels (bark and brigantine type), such ships may reach 400–600 tons burthen, with an average of 92 lasts (165.6–184 metric tons). In 1856, John Crawfurd noted that Javanese shipbuilding activity still existed on the north coast of Java, with the shipyards supervised by Europeans, but all of the workers were Javanese. The ships that were built in the 19th century had a maximum tonnage of 50 tons and were used for river transport.

Blacksmith

Blacksmiths are traditionally valued. Some blacksmiths fast and meditate to reach perfection. Javanese blacksmiths create a range of tools and farming equipment, and also cultural items such as gamelan instruments and kris. The art of kris-making provided the technical skills applied to gunmaking. Cannon and firearms required special expertise and may have been made by the same individuals. The blacksmith's spiritual power was said to be transferred to the guns. Majapahit under Mahapatih (prime minister) Gajah Mada (in office 1331–1364) utilized gunpowder technology obtained from Yuan dynasty for use in the naval fleet. Pole gun (bedil tombak) was recorded as being used by Javanese people in 1413.

Duarte Barbosa ca. 1514 said that the inhabitants of Java are great masters in casting artillery and very good artillerymen. They make many one-pounder cannons (cetbang or rentaka), long muskets, spingarde (arquebus), schioppi (hand cannon), Greek fire, guns (cannons), and other fire-works. Every place are considered excellent in casting artillery, and in the knowledge of using it. In 1513, the Javanese fleet led by Pati Unus, sailed to attack Portuguese Malacca "with much artillery made in Java, for the Javanese are skilled in founding and casting, and in all works in iron, exceeding what they have in India".

Zhang Xie in Dong Xi Yang Kao (1618) mentioned that city of Palembang, which has been conquered by Javanese, produces the furious fiery oil (meng huo yu), which according to the Hua I Kao is a kind of tree secretion (shu chin), and is also called mud oil (ni yu). Zhang Xie wrote:It much resemble camphor, and can corrode human flesh. When ignited and thrown on water, its light and flame become all the more intense. The barbarians use it as a fire-weapon and produce great conflagrations in which sails, bulwarks, upperworks and oars all catch fire and cannot withstand it. Fishes and tortoises coming in contact with it cannot escape from being scorched.Because there was no mention of projector pump, the weapon is probably breakable bottles with fuses.

Kris knives are important items, with many heirloom kris holding significant historical value. The design of the kris is to tear apart an opponent's abdomen, making the injury more severe.

Kota Gede is famous for its silverworks and silver handicrafts.

Javanese people made several types of armor such as karambalangan, kawaca, siping-siping, and waju rante. They also made steel helmets called rukuh. However, they are probably only popular with high-ranking soldiers and trained/salaried troops, as most of the Javanese armies consisted of peasant levy who fought bare-chested.

Batik making
Batik are worn by both men and women, with patterns varying to denote social stature. Batik are also used ceremonially, with certain designs used to bring good luck to a newborn infant or a newly wed couple and their families. Some towns and villages have specialized in making batik, such as Pekalongan, Kauman, Kampung Taman and Laweyan.

Wood carving

The Javanese art of wood carving is traditionally applied to various cultural attributes such as statues, (wayang-)dolls, and masks. Woodcarving also prominent as house ornamentation and details. The elaborately carved Omah Kudus is a fine example of Javanese woodcarving mastery. The Central Java town of Jepara is famous as a center of Javanese woodcarving workshops, where artists and carpenters especially working on Javan teak wood.

Migrations

The Javanese were probably involved in the Austronesian migration to Madagascar in the first centuries C.E. While the culture of the migration is most closely related with the Ma'anyan people of Borneo, a portion of the Malagasy language is derived from loanwords from the Javanese language. It is possible that Ma'anyan people (or other indigenous people of Kalimantan closely related to the Ma'anyans) were brought as labourer and slaves by their Javanese masters in their trading fleets, which reached Madagascar by ca. 50–500 AD.

A Portuguese account described how the Javanese people already had advanced seafaring skills and had communicated with Madagascar in 1645:

The Javanese are all men very experienced in the art of navigation, to the point that they claim to be the most ancient of all, although many others give this honor to the Chinese, and affirm that this art was handed on from them to the Javanese. But it is certain that they formerly navigated to the Cape of Good Hope and were in communication with the east coast of the island of São Lourenço (San Laurenzo — Madagascar), where there are many brown and Javanese-like natives who say they are descended from them.— Diogo do Couto, Decada Quarta da Asia

Since the Hindu kingdom period, Javanese merchants settled at many places in the Indonesian archipelago. In the late 15th century, following the collapse of Majapahit and the rise of Muslim principalities on the northern coast of Java, many Hindu nobilities, artisans and courtiers migrated to Bali, where they would contribute to the refined culture of Bali. Others who refused to convert to Islam retreated to Tengger mountain, retaining their Hindu religion and becoming the Tenggerese people.

In the conflicts during the transitions of power between the Demak, the Pajang and the Mataram in the late 16th century, some Javanese migrated to Palembang in southern Sumatra. There they established a sultanate and formed a mix of Malay and Javanese culture. Palembang language is a dialect of Malay language with heavy influence of Javanese.

Declaraçam de Malaca e India Meridional com o Cathay by Manuel Godinho de Eredia (1613), described what he called India Meridional (Meridional India — Southern/South India). In his book he relates about the voyage of Chiaymasiouro (or Chiay Masiuro), king of Damuth (Demak) in Java, to a Southern land called Luca Antara (or Lucaantara, a peninsula in North Australia). The book explained that in Meridional India already settled a subgroup of Javanese people. A brief description of this country is given in a letter written by Chiaymasiouro to the King of Pahang and in a certificate made by Pedro de Carvalhaes at Malacca on 4 October 1601. In Report of Meridional India (1610) Eredia mentioned that the Javanese people of Luca Antara in all of their customs and in figure resemble the Javanese of Sunda (west Java), only a slight difference in the language, which he described as "much the same as between the Castillian and the Portuguese". The hair extends as far as the shoulders, the tonsure resembles the tonsure of Balinese people, with a curiously curved contour.

During the reign of Sultan Agung (1613–1645), some Javanese began to establish settlements in coastal West Java around Cirebon, Indramayu and Karawang. These Javanese settlements were originally commissioned by Sultan Agung as rice farming villages to support the Javanese troop logistics on his military campaign against Dutch Batavia.

The Javanese were also present in Peninsular Malaya since early times. The Link between Java and Malacca was important during spread of Islam in Indonesia, when religious missionaries were sent from Malacca to seaports on the northern coast of Java. Large migrations to the Malay Peninsula occurred during the colonial period, mostly from Central Java to British Malaya. Migration also took place from 1880 to 1930 from other parts of Java with a secondary migration Javanese from Sumatra and Ponorogo region in East Java. Those migrations were to seek a new life away from the Dutch colonists who ruled Indonesia at that time. Today these people live throughout Peninsular Malaysia and are mainly concentrated in parts of inland, west and northwest coasts of Johor, southwest Perak, west coast of Selangor, plus cities such as Kuala Lumpur.

Today, the Malaysian government classifies the descendants of these Javanese residing in Malaysia under the "Malay" label along with other native Indonesian ethnic groups which allows for socioeconomical privileges allocated for the so-called bumiputera, this assimilation is factored by integration under similar socioreligious infrastructures like mosques and intermarriage with the local Malay ethnic population in the Peninsular. Many immigrants of the colonial period retain their Javanese identity, and the Javanese language is still spoken, although the younger generation in urban centers mostly has shifted to Malay.

In Singapore, approximately 50–60% of its "Malay" population have some degree of Javanese ancestry, concentrated in Yishun, Ang Mo Kio, Serangoon, Sengkang and Hougang. Most of them have identified themselves as "Malays", rather than Javanese.

Javanese merchants were also present in the Maluku Islands as part of the spice trade. Following the Islamisation of Java, they spread Islam in the islands, with Ternate being a Muslim sultanate circa 1484. Javanese merchants also converted coastal cities in Borneo to Islam. The Javanese thus played an important part in transmitting Islam from the western part to the eastern part of the Archipelago with trade based from northern coast of Java.

New migration patterns emerged during colonial periods. During the rise of VOC power starting in the 17th century, many Javanese were exiled, enslaved or hired as mercenaries for the Dutch colonies of Ceylon in South Asia and the Cape colony in South Africa. These included princes and nobility who lost their dispute with the company and were exiled along with their retinues. These, along with exiles from other ethnicities like Bugis and Malay became the Sri Lankan Malay and Cape Malay ethnic groups respectively. Other political prisoners were transported to closer places. Prince Diponegoro and his followers were transported to North Sulawesi, following his defeat in Java War in the early 19th century. Their descendants are well known as Jaton (abbreviation of "Jawa Tondano"/Tondano Javanese).

Major migrations started during the Dutch colonial period under transmigration programs. The Dutch needed many labourers for their plantations and moved many Javanese under the program as contract workers, mostly to other parts of the colony in Sumatra. They also sent Javanese workers to Suriname in South America. As of 2019, approximately 13.7% of the Suriname population is of Javanese ancestry. Outside of the Dutch colonies, Javanese workers were also sent to plantations administered by the Dutch colonial government in New Caledonia, a French territory.

The transmigration program that was created by the Dutch continued following independence. A significant Javanese population can be found in the Jabodetabek (Greater Jakarta) area, Lampung, South Sumatra and Jambi provinces. Several paguyuban (traditional community organisation) were formed by these Javanese immigrants, such as "Pujakesuma" (abbreviation of Indonesian: Putra Jawa Kelahiran Sumatera or Sumatra-born Javanese).

Notable people

See also

 Budi Utomo
 Kejawèn
 Subud
 Saminism Movement
 Javanese cuisine
 Javanese literature
 Javanese New Caledonians
 Javanese Kshatriya
 Javanese Surinamese
 Javanese Malaysian
 Javanisation
 Hinduism in Java
 Sundanese people
 Indonesians in Hong Kong
 Indonesians in Saudi Arabia
 Indonesians in Taiwan

Notes

References

Sources

Further reading
 de Eredia, Manuel Godinho (1613). Description of Malacca and Meridional India. Translated from the Portuguese with notes by J. V. Mills in Eredia's Description of Malaca, Meridional India, and Cathay, Journal of the Malayan Branch of the Royal Asiatic Society. Vol. VIII, April 1930.

 Nugroho, Irawan Djoko (2011). Majapahit Peradaban Maritim. Suluh Nuswantara Bakti. .
 Triastanti, Ani. Perdagangan Internasional pada Masa Jawa Kuno; Tinjauan Terhadap Data Tertulis Abad X-XII. Essay of Faculty of Cultural Studies. Gadjah Mada University of Yogyakarta, 2007.

Ethnic groups in Indonesia
Ethnic groups in Malaysia
Ethnic groups in Singapore
Ethnic groups in Suriname
Ethnic groups in New Caledonia

Javanese people


An Diplocentrum congestum in uska species han Liliopsida nga ginhulagway ni Robert Wight. An Diplocentrum congestum in nahilalakip ha genus nga Diplocentrum, ngan familia nga Orchidaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Diplocentrum

Diplocentrum congestum


Ontem Havia Coisas Estranhas no Céu é um filme de drama e ficção científica brasileiro de 2020 dirigido por Bruno Risas a partir de um roteiro dele mesmo, Maria Clara Escobar, Viviane Machado e Julius Marcondes. O filme é uma mistura de documentário e ficção e mostra o cotidiano da vida da própria família do diretor.

Sinopse
Uma família vive em crise após o pai ficar desempregado e eles serem obrigados a se mudar para o interior de São Paulo para morar em uma velha casa. Em meio a diversas brigas, problemas financeiros e o adoecimento da avó, eles vão seguindo em frente e tentando lidar com as dificuldades da vida. Um certo dia, a mãe é abduzida por um objeto estranho no céu. Entretanto, eles seguem a vida como se nada tivesse acontecido.

Elenco

 Viviane Machado
 Julius Marcondes
 Iza Machado
 Geny Rodrigues
 Bruno Risas
 Flora Dias

Produção
Esse é o primeiro trabalho na direção de um longa-metragem de Bruno Risas, anteriormente ele havia trabalhado como diretor de fotografia de outras produções. A proposta do filme surgiu em 2010, quando ele havia filmado algumas situações de sua família. Nesse tempo, seu pai havia ficado desempregado e ele e sua família se mudaram para uma cidade no interior de São Paulo.

De início, sua família recepcionou com estranheza a proposta de se fazer um filme contando a história deles. A produção do filme ocorreu ao longo de nove anos.

Lançamento
Estreou mundialmente em 2019 no Torino Film Festival, na Itália, e em seguida percorreu por diversos festivais ao redor do mundo. O filme foi exibido e premiado no festival Cinéma du Réel, na França. Em 15 de outubro de 2020 o filme foi lançado na plataforma de streaming Netflix.

Recepção

Crítica
Bárbara Demerov, em sua crítica para o AdoroCinema, avaliou o filme com 3 de 5 estrelas, o que o classifica como "Legal". Ela escreveu que "Ontem Havia Coisas Estranhas no Céu é um interessante exercício de observação e até mesmo de transformação, visto que o cinema, aqui, mostra-se uma poderosa ferramenta de comunicação familiar."

Prêmios e indicações

Ligações externas

Filmes do Brasil de 2020
Filmes de drama do Brasil
Filmes de ficção científica do Brasil
Filmes gravados no estado de São Paulo
Docudramas
Filmes em língua portuguesa
Filmes distribuídos pela Vitrine Filmes

Ontem Havia Coisas Estranhas no Céu


Les Pleoidea sont une super-famille d'insectes hémiptères aquatiques du sous-ordre des hétéroptères (punaises) qui comprend deux familles réunissant 220 espèces.

Description
Punaises aquatiques, nageant généralement sur le dos, à antennes très courtes, invisibles depuis en dessus, à rostre plurisegmenté, à ocelles absents, à yeux petits à moyens, et à vertex large. L'apex de l'abdomen ne présente pas de processus respiratoire. Le corps est ovale, robuste, généralement convexe, et s'il est aplati, alors la tête et le pronotum sont fusionnés (chez certains Helotrephidae). Les pattes sont toutes identiques, les postérieures ne sont pas modifiées en pales natatoires, ni les antérieures en pattes ravisseuses avec des fémurs épaissis. La taille est en général comprise entre .

Systématique
Cette super-famille a été confirmée, ainsi que sa monophylie, par les dernières analyses phylogénétiques.

Elle contient deux familles existantes, les Pleidae et les Helotrephidae, et deux familles fossiles, les †Mesotrephidae et les †Scaphocoridae. Elle est considérée comme le groupe-frère des Notonectoidea (avec la seule famille des Notonectidae), à la base des Cibariopectinata.

Elle reste toutefois discutée. Hua  ont estimé en 2009 que les Pleoidea devaient être extraits des Nepomorpha pour constituer un infra-ordre à part, les Plemorpha, mais cette analyse a été considérée comme fondée sur trop peu de taxons. Pendant assez longtemps, on avait également classé les Pleidae et les Helotrephidae, les deux familles actuelles des Pleoidea, avec les Notonectidae dans la super-famille des Notonectoidea (Schuh, 1986, Carver , 1991, Mahner, 1993 et Hebsgaard , 2004). Selon Ye , cette super-famille ne contient finalement que les Notonectidae.

Quant à sa position au sein des Nepomorpha, suite à Rieger (1976), on a longtemps considéré les familles composant le groupe Notonectoidea (Notonectidae + (Pleidae+Helotephidae)) comme le plus apomorphique des Nepomorpha, alors que Ye  (2020) les placent avant les Naucoroidea au sein du clade des Cibariopectinata.

Les plus anciens fossiles de Pleoidea remontent au Callovien ou à l'Oxfordien, soit entre 166 et 157 millions d'années, entre le Jurassique moyen et supérieur.

Position au sein des Nepomorpha

Selon Ye  :

Liste des familles
Selon  :
 Familles existantes
 famille Helotrephidae Esaki & China, 1927
 famille Pleidae Fieber, 1851
 Familles fossiles
 famille †Scaphocoridae Popov, 1968, une espèce du Callovien ou de l'Oxfordien du Kazakhstan.
 famille †Mesotrephidae Popov, 1971, une espèce du Turonien du Kazakhstan.

Liens externes

Notes et références

Nepomorpha
Super-famille d'Hémiptères (nom scientifique)
Hétéroptère (nom scientifique)

Pleoidea


محمد بودية (1932 - 1973) مقاتل ثوري ومسرحي وصحفي جزائري انخرط في صفوف الجبهة الشعبية لتحرير فلسطين ولد يوم 24 شباط 1932 في حي الباب الجديد (من أحياء القصبة العليا) في الجزائر العاصمة.

سيرة
بعد تلقي تعليمه، تأثر بالتيار الوطني الاستقلالي ثم اهتم بالمسرح حيث التحق بالمركز الجهوي للفنون الدرامية في عام 1954. هاجر بعد اندلاع الثورة إلى فرنسا وانضم إلى فيدرالية جبهة التحرير هناك، شارك في عدة عمليات فدائية جرح في إحداها عام 1956، كانت أكثر عملياته شهرة هي تفجير أنابيب النفط في مرسيليا يوم 25 آب 1958م التي قبض عليه بسببها وحكم بالسجن 20 عاماً. نجح في الهرب من السجن عام 1961م ولجأ إلى تونس.

عمل في فرقة المسرح التابعة لجبهة التحرير الوطني، وفي كانون الثاني عام 1963 أصبح مدير الإدارة للمسرح الوطني وهو أول مسرح أقيم في الجزائر بعد الاستقلال. أسس جريدة «نوفمبر» و«الجزائر هذا المساء».

فكره الثوري
كان محمد بودية متأثراً بالأفكار الاشتراكية دون أن يعتنق الفكر الشيوعي، وخلال إدارته للمسرح الوطني أرسل العديد من رسائل التأييد إلى حركات التحرر في العالم يؤيدهم في ما يفعلون ويبرز لهم المثال الناجح لثورة الجزائر التحريرية، في 17 تشرين الأول 1964 وجه رسالة تنديد إلى سفارة إسبانيا بالجزائر أدان فيها محاكمة مجموعة ساندوفا، راسل وزير العدل الإسباني في 28 كانون الأول 1964 من أجل إطلاق سراح الشاعر كارلوس لغريزو المدان من طرف محكمة عسكرية خلال دكتاتورية فرانكو.

كان صديقاً أيضاً لأهل المسرح الكوبي وقام بتبادل الزيارات معهم. قرر تخصيص مداخيل الموسم الصيفي للمسرح عام 1964م دعماً لكفاح الشعب الفلسطيني. كان محمد بودية وثيق الصلة بالرئيس أحمد بن بلة، لذلك عارض بشدة حركة التصحيح الثوري التي قامت في 19 حزيران 1965 بقيادة العقيد هواري بومدين، وغادر الجزائر نحو فرنسا.

علاقته بالقضية الفلسطينية
بدأت علاقة محمد بودية المباشرة بالقضية الفلسطينية من خلال تردده على ممثل منظمة التحرير الفلسطينية في الجزائر سعيد السبع، ثم انتقل إلى كوبا وهناك التقى مع وديع حداد المسؤول العسكري للجبهة الشعبية لتحرير فلسطين، وقرر بعد هذا اللقاء وضع خبرته السابقة خلال الثورة الجزائرية في خدمة النضال الفلسطيني، ولتنمية قدرته قرر الانتساب إلى جامعة باتريس لومومبا في موسكو (جامعة الكي جي بي) وهناك تدرب على مختلف التقنيات التي لم يكن يعرفها، تعرف في موسكو محمد بودية على شاب فنزويلي متحمس للنضال ضد الإمبريالية في العالم، كان هذا الشاب هو كارلوس (ابن آوى) ولم يجد محمد بودية صعوبة في تجنيده لصالح القضية الفلسطينية، كما نجح في إقناع كثيرين بعدالة قضية فلسطين وساهموا بخبرهم في دعم النضال.

عاد محمد بودية إلى باريس في مطلع السبعينيات بصفته «قائد العمليات الخاصة للجبهة الشعبية في أوروبا» وإتخذ اللقب الحربي «أبو ضياء». كان أول عمل قام به هو التنسيق مع الجماعات اليسارية الأوروبية مثل الألوية الحمراء الإيطالية، مجموعة بادر ماينهوف الألمانية، الجيش الأحمر الياباني، ثوار الباسك، الجيش الثوري الأرمني. وجد محمد بودية نفسه في ميدان يعشقه بشدة، كان المدبر الرئيسي لجميع عمليات الجبهة الشعبية في أوروبا في مطلع السبعينات كما ذكرت تقارير المخابرات الفرنسية والبريطانية والسي آي أيه والموساد. ومع ذلك، لم يثبت ضده أي دليل يدينه، وكانت المخابرات الفرنسية حائرة بشدة في أمره حيث كان يبدو عادياً جداً في النهار ومشغولاً ببروفات مسرحية برفقة ممثلين، لكنه كان رجلاً آخر في الليل.

عملياته
من عملياته الكثيرة: التخطيط لإرسال 3 ألمانيات شرقيات إلى القدس لتفجير عدة أهداف إسرائيلية وقد كشفت العملية فيما بعد، خطط أيضاً لتفجير مركز «شونو» بالنمسا وكان مركز تجمع ليهود الإتحاد السوفياتي المهاجرين إلى إسرائيل.

خطط أيضا لتفجير مخازن إسرائيلية ومصفاة بترول في روتردام ب هولاندا، وأهم عملياته الناجحة على الإطلاق هي تفجير خط أنبوب بترولي بين إيطاليا والنمسا في 5 آب 1972 م، مخلفا خسائر قدرها 2,5 مليار دولار وضياع 250 ألف طن من نفط ينتجه العرب ويستغله أعدائهم.

محمد بودية الذي كان معارضا لنظام هواري بومدين ويقال أنه كان يخطط لتحرير أحمد بن بلة، رفض عروضا عديدة للعمل رفقة الأمن العسكري (المخابرات الجزائرية آنذاك) التي كان أيضاً يخوض حرباً شرسة أخرى ضد الموساد، بودية المعتز كثيراً بحرية حركته سمحت له أيضاً بتقديم العون لمنظمة أيلول الأسود التابعة لفتح، ومن نتائج هذا التعاون هي مشاركته في عملية ميونيخ أثناء الأولمبياد عام 1972م، وكان دوره هو استضافة أفراد الكومندوس الفلسطيني قبل العملية ثم تهريبهم وإخفائهم بعدها، محمد بودية كان أيضاً صديقاً مقرباً لعلي حسن سلامة مسؤول أمن عرفات (القوة 17) وكان دائماً ينزل عنده عندما يزور بيروت.

اغتياله
في أعقاب عملية ميونخ الشهيرة، أمرت غولدا مائير الموساد بتنظيم عمليات اغتيال قيادات فلسطينية في جميع أنحاء العالم، كعملية فردان في بيروت عام 1973 م واغتيال فلسطينيين في باريس مثل محمود الهمشري ووائل زعيتر إضافة إلى باسل الكبيسي ومحاولة اغتيال سعيد السبع في طرابلس، لبنان،  محمد بودية أدان الاغتيالات عبر إعلانات نشرت في جريدة «لوموند» الفرنسية ووقعت عليها شخصيات عديدة منها يهود، ودفع هو ثمن الإعلانات، وكان يعلم جداً أنه هو أيضاً مستهدف، لذلك كان شديد الحرص، لذلك خطط الموساد لاغتياله بتجنيد يهود فرنسيين يعملون في مديرية أمن الإقليم dst، وتم زرع لغم ضغط تحت مقعد سيارته الرونو 16 الزرقاء اللون، وسقط محمد بودية شهيداً لما هم بركوب سيارته في صباح 28 حزيران 1973 أمام المركز الجامعي لشارع فوس برنار في باريس.

تولّى القاضي جون باسكال التحقيق ولم يتوصل إلى أية نتيجة.

تكريمه
وتقديراً للرجل ورغم كونه معارضاً، سمح الرئيس هواري بومدين بدفن جثمانه في مقبرة القطار بالجزائر العاصمة.
ويذكر أيضاً أن أبا داود (محمد عودة) قائد كومندوس عملية ميونخ التابع لمنظمة أيلول الأسود، عندما أطلق سراحه من فرنسا عام 1977م بوساطة جزائرية، أول ما قام به هو زيارة قبر الشهيد محمد بودية للترحم عليه، أما «كارلوس» الذي خلف بودية في منصبه فقد سمى عمليتي مطار أورلي في باريس عام 1975م ضد طائرات العال الإسرائيلية باسم «عملية الشهيد محمد بودية».

انظر أيضًا
 قائمة الاغتيالات الإسرائيلية

مصادر

سياسيون من مدينة الجزائر
سياسيون أفارقة مغتالون في عقد 1970
اغتيالات في فرنسا
أشخاص في حرب الجزائر
أشخاص قتلوا في فرنسا
أشخاص من الجزائر (مدينة)
أعضاء الجبهة الشعبية لتحرير فلسطين
جزائريون قتلوا في الخارج
جزائريون مسجونون في الخارج
جزائريون مغتالون
سجناء ومعتقلون في فرنسا
سياسيون جزائريون في القرن 20
سياسيون جزائريون مغتالون
صحفيون جزائريون
ضحايا الموساد
عملية غضب الله
مسرحيون جزائريون
مناضلون في صفوف الثورة الفلسطينية
مواليد 1350 هـ
مواليد 1932
وفيات 1393 هـ
وفيات 1973
وفيات بسيارة مفخخة
وفيات بسيارة مفخخة في فرنسا
سياسيون مغتالون عقد 1970

محمد بودية


Marco Da Graca, né le  à Palerme en Italie, est un footballeur italien, qui évolue au poste d'attaquant à la SD Amorebieta, en prêt de la Juventus.

Biographie

En club
Né à Palerme en Italie, Marco Da Graca est formé par l'US Palerme avant de rejoindre la Juventus FC. Il est dans un premier temps prêté pour la saison 2018-2019 avant d'être transféré définitivement à l'été 2019. L'Inter Milan et Chelsea FC souhaitait le recruter mais Da Graca a opté pour la Juventus en raison de la présence de son idole, Cristiano Ronaldo.

Il fait sa première apparition en équipe première le 27 janvier 2021, à l'occasion d'une rencontre de coupe d'Italie face à la S.P.A.L.. Il entre en jeu à la place de Merih Demiral et son équipe s'impose largement par quatre buts à zéro ce jour-là. Da Graca prolonge avec la Juventus le 15 avril 2021, signant un contrat courant jusqu'en juin 2024. Ce nouveau contrat récompense notamment ses prestations avec la Primavera où il atteint alors les 12 buts en 17 matchs cette saison-là. Il est par ailleurs nommé dans l'équipe-type de la saison 2020-2021 en Primavera.

Il fait sa première apparition lors d'un match de Ligue des champions le  face au Malmö FF. Il entre en jeu à la place de Moise Kean et son équipe s'impose par un but à zéro.

Le 30 août 2023, Marco Da Graca est prêté à la SD Amorebieta pour une saison.

En équipe nationale
Marco Da Graca représente l'équipe d'Italie des moins de 16 ans, jouant huit matchs, tous en 2018.

Statistiques

Références

Liens externes

Footballeur italien
Joueur de la Juventus FC
Joueur de la SD Amorebieta
Naissance en mai 2002
Naissance à Palerme

Marco Da Graca


Kaspar Gottfried Schweizer (Wyla, kanton Zürich, 16. veljače 1816. – 6. srpnja 1873.), švicarski astronom. 1839 je godine otišao u Königsberg gdje je asistirao Friedrichu Wilhelmu Besselu. Od 1841. do 1845. radio je na Pulkovskom opservatoriju gdje mu je nadređeni bio Friedrich Georg Wilhelm von Struve. 1845. godine otišao je u Moskvi gdje je postao profesor matematike i astronom. Radio na opservatoriju Moskovskog sveučilišta, čijim je poslije bio direktorom. Otkrio je pet kometa i otkrio jedan objekt Novog općeg kataloga, NGC 7804 11. studenoga 1864. godine.

Vanjske poveznice
 GND
 HDS
 ISNI
 SUDOC
 VIAF
 WorldCat

Ruski astronomi
Ruski matematičari
Švicarski znanstvenici
Astronomi
Matematičari
Otkrivači kometa

Kaspar Gottfried Schweizer


Ballao (sardisk: Ballàu) er en by og en kommune (comune) i provinsen Sud Sardegna i regionen Sardinien i Italien. Byen ligger i 98 meters højde og har 812 indbyggere (2016). Kommunen har et areal på 46,63 km² og grænser til kommunerne Armungia, Escalaplano, Goni, Perdasdefogu, San Nicolò Gerrei, Silius og Villaputzu.

Referencer

Henvisninger

Kommuner i provinsen Sud Sardegna

Ballao


Nemecká este o comună slovacă, aflată în districtul Brezno din regiunea Banská Bystrica. Localitatea se află la , se întinde pe o suprafață de  și în 2017 număra 1.790 de locuitori.

Istoric
Localitatea Nemecká este atestată documentar din 1281.

Note

Legături externe

Localități din Slovacia

Nemecká


Olaylar

Doğumlar

Ölümler
 II. Andronikos, Trabzon İmparatorluğu imparatoru (d. y. 1240)
 Berke, Altın Orda Devleti hanı (d. 1209)
 Şiban, Moğol İmparatorluğu'nun ilk hanı Cengiz'in oğullarından Cuci'nin beşinci oğlu, Beyaz Orda'nın komutan yardımcısı

1266


القُرَاد وتُسمَّى الحَلَم واحدتها حلمة اسم شائع لكائنات مفصلية الأرجل صغيرة الحجم تعود لصف العنكبيات فهي ذات ثمانية أرجل وتنتمي لفصيلة ال «لوكسويد» والتي تقسّم لمئات الأنواع.

كيفية المعيشة والتعايش
تتواجد أغلب الأنواع من هذه الحشرة في أفريقيا وأمريكا الشمالية، ففي هاتين القارتين هناك أكبر تواجد لأكبر نوعين من القرادة. وهي تمتص دماء الحيوانات، وتنقل الأمراض، من خلال نقل الدم الذي تحمله في فمها من مخلوق إلى آخر، الحشرة قد تمتص دم الإنسان أيضاً إذا تواجد في بيئتها، بشكل عام تتواجد هذه الحشرة في أماكن تواجد الحيوانات حيث الحشائش الخضراء والشجيرات في الغابات والحدائق، وتنشط عادة في فصلي الربيع والصيف.

تمتلك اسلوب وضع بيض خاص. وتملك عضو يسمى عضو جين، وهذا العضو عبارة عن قاعدة مُتضخمة وقرنين قصيرين. وأثناء انبثاق البيضة تتدلى بطانة المهبل من خلال الفتحة التناسلية حاملة البيضة حيث يتم وضعها بين قرني عضو جين، ويتم بعد ذلك سحب بطانة المهبل المُتدلية.

يعمل عضو جين على وضع شمع واقٍ ضد الماء على البيضة ثم يسحب بعدئذ وتترك البيضة على الصفيحة تحت الفمية وعندما يعود الرأس الكاذب إلى وضعه الطبيعي المُتجه للأمام توضع البيضة فوق الأنثى وهكذا فإن دفعة البيض توجد فوق جسم الأنثى الذابل ويذبل البيض ويموت إذا لم يتلق غطاءً شمعياً .

وهُناك عضو هولـر (Haller,s organ )
هو عضو موجود على رسغ زوج الأرجل الأولى فتبحث عن العائل بالتلويح بهذه الأرجل في الهواء . وتستجيب المُستقبلات الحسية الثانوية الموجودة في الحُفرة الأمامية لعضو هولـر للروائح، خاصة المُركبات الڤينولية، وتستجيب مستقبلات أخرى للرطوبة والحرارة وغاز النشادر بينما تستجيب المستقبلات الموجودة في الكبسولة الخلفية لثاني أوكسيد الكربون والروائح والحرارة . وتكتشف مُستقبلات أُخرى تغييرات الحرارة فتستجيب لحرارة جسم العائل . وعلى العائل .

التحكم البشري
ينقل القراد أمراض خطيرة جداً من مخلوق إلى آخر، وإذا امتصت دم أي شخص يمكن أن تسبب ضرراً كبيراً للضحية. وإذا لسعت أي شخص فينصح بغسل مكان الجرح بسرعة والتوجه بأسرع وقت لتلقي العناية الطبية. وقد توجد حشرة القراد في الأماكن المنخفضة وهي غالباً ما تلتصق بأجسام الحيوانات المنزلية كالكلاب والقطط وهي الناقل الطبيعي لهذه الحشرة بل وأحيانا بجسم الإنسان ويتم نقلها بهذه الطريقة إلى داخل المنازل.
يشار إلى أن من أعراض الإصابة بالمرض حدوث حمى مرتفعة وتقيؤ وإسهال وفشل متعدد في أعضاء الجسم ومشاكل أخرى متعلقة بالدم..
وأفادت تقارير عن تعرض الصين واليابان مؤخراً لحالات مشابهة بالإصابة بالمرض بسبب القرادة الذي يعرف بأن نسبة الوفاة فيه تبلغ %30 حيث تم اكتشاف 8 مصابين في اليابان.

أمثلة على الحشرة
في مصر مثلا لا تأتي إلا في الحيوانات - ولكن تأتى في أمريكا في جسم الإنسان ولا يخرجها الإنسان من نفسه حتى يذهب إلى الطبيب حتى لا ينكسر ضلعها في جسم الإنسان.

السجل الأحفوري

انظر أيضًا
 كارح (قراد)

مراجع

وصلات خارجية
 Lyme Disease: Nature Class - March 1997.
 Stafford, Kirby C. III: Tick Bite Prevention, Connecticut Department of Public Health, Feb. 1999.
 Fivaz, B., T. Petney, and I. Horak. 1993. Tick Vector Biology: Medical and Veterinary Aspects. Springer. ISBN 0-387-54045-8.
 TickEncounter.org University of Rhode Island site with tick and tick-borne disease information *Ticks in Kansas, Kansas State University
 University of Sydney and Westmead Hospital, Dept of Entymology for more information about ticks
 Mites and Ticks chapter in وكالة حماية البيئة الأمريكية and جامعة فلوريدا/Institute of Food and Agricultural Sciences National Public Health Pesticide Applicator Training Manual on the UF/IFAS Featured Creatures Web site
 Dermacentor variabilis, American dog tick
 Ixodes scapularis, blacklegged or deer tick
 Rhipicephalus sanguineus, brown dog tick

ابتلاع الدم
علم الحشرات
قراد
قراديات طفيلية
مقالات تستخدم تنوع تصنيف كائن

لبوديات الشكل


أندرو فاير  من مواليد 27 أبريل 1959 أميركي الجنسية، وأستاذ في علم الأحياء وعلم الأمراض وعلم الوراثة في كلية الطب بجامعة ستانفورد.
منح عام 2006 جائزة نوبل للفيزيولوجيا والطب ، جنبا إلى جنب مع كريغ ميلو .

حياته

ولد في بالو ألتو، كاليفورنيا، وتخرج من المدرسة العليا وانضم إلى جامعة بريكلي بعد أن رفضته جامعة ستانفورد ،حصل على شهادة البكالوريوس في الرياضيات من بيركلي في عام 1978 وهو في سن التاسعة عشرة . وشرع بعد ذلك في معهد ماساتشوستس للتكنولوجيا، حيث حصل على درجة الدكتوراه في علم الأحياء في عام 1983 ، ثم انتقل إلى كامبريدج في بريطانيا .
من عام 1986 إلى عام 2003 ، وكان فاير موظف من مؤسسة كارنيجي في واشنطن في إدارة علم الاجنة في بالتيمور.

جائزة نوبل

حصل أندرو فاير مع العالم كريج ميللو علي جائزة نوبل لاكتشافهما آلية للسيطرة علي انتقال المعلومات الجينية (RNAi).
كما قال معهد كارولينسكا في السويد ، وقال : "هذا العام من الحائزين على جائزة نوبل اكتشفت آلية أساسية للسيطرة على تدفق المعلومات الجينية."

انظر أيضاً

 تداخل الحمض النووي الريبوزي.
 لائحة اليهود الحاصلين على جائزة نوبل.

روابط خارجية

مراجع

علماء من بالو ألتو (كاليفورنيا)
أكاديميون من بالو ألتو (كاليفورنيا)
أشخاص على قيد الحياة
أشخاص من بالو ألتو (كاليفورنيا)
أشخاص من سانيفال (كاليفورنيا)
أشخاص من ستانفورد (كاليفورنيا)
أطباء أمريكيون
أعضاء الأكاديمية الوطنية الأمريكية للعلوم
أعضاء الأكاديمية الوطنية للطب
أعضاء المنظمة الأوروبية للبيولوجيا الجزيئية
أعضاء هيئة تدريس جامعة جونز هوبكينز
أعضاء هيئة تدريس مدرسة طب جامعة ستانفورد
أمريكيون حازوا جائزة نوبل
حائزون على جائزة ماسري
حائزون على جائزة نوبل في الطب
حائزون على جائزة هينيكن
خريجو جامعة ستانفورد
خريجو جامعة كاليفورنيا (بركلي)
خريجو كلية العلوم في معهد ماساتشوستس للتكنولوجيا
خريجو معهد ماساتشوستس للتكنولوجيا
زملاء الأكاديمية الأمريكية للفنون والعلوم
زملاء الجمعية الأمريكية لأبحاث السرطان
علماء أمريكيون يهود
علماء وراثة أمريكيون
علماء وراثة يهود
مواليد 1959
مواليد في بالو ألتو (كاليفورنيا)
يهود حازوا جائزة نوبل

أندرو فاير


Køge Nord FC (eller KNFC) er en dansk fodboldklub hjemmehørende i den nordlige del af Køge, hvor klubben spiller sine hjemmekampe på Rishøj Stadion. Rishøj Boldklub blev stiftet som en selvstændig fodboldklub i 2004, da fodboldafdelingen i Rishøj Idrætsforening løsrev sig fra moderforeningen. Klubben skiftede navn i 2017 til Køge Nord FC.

Referencer

Eksterne henvisninger
 Officiel hjemmeside (førsteholdet)
 Officiel hjemmeside (amatørafdelingen)

Fodboldklubber under DBU Sjælland
Nord FC
Etableret i 1971
Etableret i 2004

Køge Nord FC


Aderus robustipes é uma espécie de inseto besouro da família Aderidae. Foi descrita cientificamente por Maurice Pic em 1902.

Distribuição geográfica
Habita na Nova Guiné.

Referências

robustipes
Fauna da Nova Guiné
Insetos descritos em 1902
Espécies descritas por Maurice Pic

Aderus robustipes


කිතුනු දේවස්ථාන විස්තර කිරීමට ඉතිහාසය පුරා විවිධ පාරිභාෂික වදන් භාවිතා විය එයින් සමහරක් මෙහිදී සාකච්ඡා කෙරේ.චර්ච් යන ඉංග‍්‍රිසි වදන දෙවියන් ගේ නිවස යන අරුත් ඇති ග‍්‍රීක කයිරියේක් යන වදනනින් බිඳී ආවකි. අද වන විට එය විවිධ අර්ථ සහිත වදනක් බවට පරිණාමණය වී ඇත. අපෝස්තලික ඇදහිල්ලේ ශුද්ධ වූ කතෝලික පල්ලිය යන පදය සඳහන් අතර එය එකතුව ශුද්ධභාවය, විශ්වීයත්වය හා අපෝස්තලිකබව යන ක‍්‍රිස්තියානි දේවස්ථානයේ හඳුනාගැනීමේ සලකුනු හතර සම්බන්ධයෙන් පවතී.සත්‍යලබ්ධික දේවස්ථානය (මෙහි ඉංග‍්‍රීසි වදන  ඕතඩොක්ස් දේවස්ථානය ලෙස යෙදෙන නමුත් පෙරදිග ඇති  ඕතඩොක්ස් නිකාය සමග මිශ‍්‍ර කර නොගත යුතුය) යන පදය සත්‍ය ක‍්‍රිස්තියානි කණ්ඩායම් මිත්‍යාදෘෂ්ටියන්ගෙන් වෙන්කර හඳුනා ගැනීම සඳහා භාවිතා විය. නයිසියානු ඇදහිල්ල සම්බන්ධයෙන් මෙය බොහෝ විට භාවිතා වූ අතර අදටත් එම පළමු නිල මතය විශේෂණය සඳහා එය භාවිතා වේ.ක‍්‍රිස්තුස්ගේ මණ්ඩලය (බොඩි ඔෆ් ක‍්‍රයිස්ට් ) යන්න යේසුස් වහන්සේ මුල් කොට ගත් සමස්ත කිතුණු සංවිධානය සඳහා භාවිත වේ.යුධකාමී පල්ලිය හා ජයග‍්‍රාහී පල්ලිය (චර්ච් මිලිටන්ට් ඇන්ඞ් චර්ච් ත‍්‍රයම්පන්ට්) යන්නෙන් ලෝක තලයෙන් ඔබ්බට ස්වර්ගය දක්වා විහිදුනු පල්ලිය ගැන කියවේ. යුදකාමී පල්ලිය යන්නෙන් සියලූම ජීවත්වන කිතුනුවන් හැඟවෙන අතර ජයග‍්‍රාහී පල්ලිය යන්නෙන් ස්වර්ගයේ සිටින්නන් හැඟවේ රෝමානු කතෝලික පල්ලිය පීඩාකාරී ස්ථානයේ සිටින්නන් සඳහා පීඩාවේ පල්ලිය සහ බලාපොරොත්තුවේ පල්ලිය (චර්ච් සෆරින්ග් චර්ච් එක්ස්පෙක්ටන්ට්) යනුවෙන් සංකල්ප දෙකක් භාවිත කරයි.ශාන්තුවර එකමුතුව (කොමියුනියන් ඔෆ් සෙන්ට්ස්) යන්න යාඥාව තුලින් සම වූ ඇදහිල්ල හරහා සියලූ කිතුනුවෝ මරණය හෝ භෞතික වෙන්වීම හෝ ආදිය නොසලකා එකතුව ඇති බව අඟවයි.

References
http://en.wikipedia.org/wiki/Christian_Church#Terminology

Sinhala Wikipedia Content Development Projects

පල්ලියේ පාරිභාෂික වදන්


Stansted Park (notamment Stansted House) est une maison de campagne édouardienne située dans la paroisse de Stoughton, dans le Sussex de l'Ouest, en Angleterre. Elle est près de la ville de Chichester, et aussi du village de Rowlands Castle à l'ouest de la frontière dans le Hampshire.

La maison est située sur un parc de , avec des bois et des terres ouvertes pâturées par des chevreuils. Stansted House a un décor de style néo-caroléenne et est classé Grade II *. La zone environnante, Stansted Park, est également classée Grade II*.

Histoire

La zone qui est maintenant le parc est mentionnée dans le Domesday Book de 1086, comme étant incluse dans le Hundred de Bourne. Certaines sources suggèrent qu'à un certain moment avant 1094, un pavillon de chasse a été construit pour Roger de Montgomery, premier comte d'Arundel. Le résumé de la liste historique ajoute que « Stansted est probablement à l'origine un parc dans la forêt royale de Bere Porchester, dont les suzerains sont les comtes d'Arundel. Il est enregistré comme utilisé pour la chasse et pour la production de bois à l'époque médiévale, tandis qu'une étude des bâtiments du manoir de Stansted en 1327 comprend une salle et une chapelle" .

En 1177, Henri II visite Stansted. Deux autres monarques y viennent au cours des cent années suivantes, Richard  d'Angleterre y chasse le sanglier en 1194 et Jean sans Terre le visite en 1214 et 1215. Le monarque suivant à y venir est Édouard VI, en 1552 .

John Lumley (1er baron Lumley) construit une maison sur le site où vient la reine Élisabeth  le 23 août 1591. Robert Cecil décrit cette maison comme "fayre, bien construite à l'extérieur et pas sobrement meublée à l'intérieur, mais le manque d'eau est un grand inconvénient" .

Une nouvelle maison est construite sur le site actuel, à partir de 1686, pour Richard Lumley, probablement sur un plan de William Talman. La liste historique indique que Richard a aménagé « des jardins à la française, des avenues rayonnantes et des parcs sur son côté est. Il a probablement aussi coupé l'avenue centrale à travers la forêt de Stansted vers l'ouest".

La propriété passe en 1766 à George Montagu-Dunk (2e comte d'Halifax). Il construit la tour de folie à proximité, maintenant connue sous le nom de monument Racton. Après sa mort en 1771, sa fille Anna Donaldson hérite du domaine. Sept ans plus tard, George III et la reine Charlotte de Mecklembourg-Strelitz viennent sur le domaine, puis la propriété est vendue. Les propriétaires ultérieurs apportent des modifications au bâtiment et au terrain, le plus important en 1782.

Le bâtiment principal est détruit par un incendie en 1900 mais les écuries et l'aile de service ne sont pas touchées ; le bâtiment est reconstruit "dans le style de Wren", sur l'empreinte exacte du bâtiment précédent, en 1903. L'architecte est Arthur Blomfield. Vere Ponsonby,  comte de Bessborough achète le manoir en 1924. Pendant la Seconde Guerre mondiale, la maison abrite des orphelins de Southsea . En 1939, la reine Elizabeth, reine mère, alors épouse de George VI, passe une nuit au domaine et en 1962, Anne, princesse royale, visite Stansted House.

Depuis 1983, la maison et le domaine appartiennent à la Stansted Park Foundation, une fiducie caritative chargée de la préservation du domaine au profit de la nation. La fiducie est créée par Frederick Ponsonby (10e comte de Bessborough), décédé sans héritier mâle en 1993. Une histoire illustrée de Stansted Park du  est incluse dans le livre de Lord Bessborough La forêt enchantée.

Le parc est traversé d'ouest en est par le sentier de grande randonnée Monarch's Way.

Chapelle St Paul

La chapelle est construite par Lewis Way en 1812-16, dans le cadre de sa mission de convertir les Juifs . Elle est classée Grade I . C'est une inspiration pour le poète John Keats lorsqu'il écrit The Eve of St Agnes (La Vigile de la sainte Agnès). L'église est restaurée par Harry Stuart Goodhart-Rendel en 1926.

Lors de la restauration de 1926, le sanctuaire est redécoré, en s'inspirant de la Sainte-Chapelle, à Paris. Pendant la Seconde Guerre mondiale, la chapelle est endommagée mais elle est restaurée en 1947 .

Cricket
En juin 1741, un match de cricket entre le Slindon Cricket Club et le Portsmouth Cricket Club est joué dans le parc . C'est le premier rapport d'un match impliquant l'équipe de Slindon. Le parrain de l'équipe, Charles Lennox (2e duc de Richmond), écrit dans une lettre à son ami Thomas Pelham-Holles,  duc de Newcastle, que "plus de 5 000 personnes" étaient présentes . C'est la seule fois où Stansted Park est mentionné dans les annales de cricket. Le club de cricket joue encore des matchs pendant les mois d'été.

Références

Bibliographie

 Lewis Way - Une biographie de Geoffrey Henderson, 2015

Liens externes

Monument classé de Grade II dans le Sussex de l'Ouest
Chichester (Royaume-Uni)

Stansted Park


Vliesett war ein mit Bindemittel verfestigter Faservliesstoff für Bekleidung, speziell für Kleider mit einfacher Schnittform, der nach der Retovlies-Technologie hergestellt wurde. Die Fasermischung für dieses Erzeugnis bestand aus 60 % Viskosefasern, 20 % Polyamidfasern (Dederon) und 20 % Polyesterfasern (Grisuten). Wegen des etwas papierähnlichen Charakters dieses Vliesstoffes wurden daraus hergestellte Kleider fälschlicherweise als Papierkleider bezeichnet.

Im Jahr 1967 wurde durch den Minister für Handel und Versorgung der DDR die "Arbeitsgruppe für Jugendmode" ins Leben gerufen, um ein spezielles Bekleidungsangebot für Jugendliche zu entwickeln und in den Handel zu bringen. Zum Frühjahr 1968 wurde die erste Kollektion mit dem Namen "Jugendmode 68 - kess und farbenfroh" präsentiert. Die Nachfrage war so groß, dass die Bekleidung dieser Kollektion innerhalb kürzester Zeit ausverkauft war. Als Lösung für dieses Problem begann man, die Kleidung schnell und preisgünstig aus Vliesett zu fertigen.

Im Mai 1968 startete die Junge Welt eine Werbeaktion für Kleider aus Vliesett. Das Motto der Aktion lautete "100 Kleider warten auf ihre Trägerinnen / Ihr testet - Konfektionsbetriebe produzieren".  Die Werbeaktion wurde gleichzeitig als Test für den neuen Stoff angekündigt. Der Test bestand aus einem Fragebogen, der von den Testpersonen ausgefüllt werden sollte. Das Vliesettkleid, im Volksmund auch Papierkleid genannt, war zu einem Preis zwischen 8,90 und 11,50 Mark zu haben. Angepriesen wurde das Material und die Kleider als farbenfroh, billig, bügelfrei, leicht zu ändern und mit Klebeband leicht zu reparieren. Ein Vliesett-Kleid konnte etwa fünf Mal gewaschen werden, bevor es unbrauchbar wurde. Nach einem kurzen Boom verschwanden Vliesett und die daraus hergestellten Textilien wieder vom Markt.

Einzelnachweis

Weblinks
 Artikel (PDF; 1,8 MB) in der Jungen Welt aus dem Mai 1968 auf spiegel.de
 DDR Mode - Ä Päschn For Fäschn
 Vergängliche Mode - Kleidung aus Papier

Wirtschaft (DDR)
Vliesstoff

Vliesett


Gülten Akın Cankoçak  (23 Ocak 1933, Yozgat - 4 Kasım 2015, Ankara), Türk şair ve yazar.

1950'li yıllarda yazmaya başladığı şiirleriyle, kısmen İkinci Yeni çizgisinde görülen, ancak 1970'li yıllardaki şiirlerinden itibaren bireycilikten toplumculuğa yönelen bir şairdir.<ref name=ilhan>{{Web kaynağı |url=http://www.tekedergisi.com/Makaleler/1633054456_7ilhan.pdf |başlık=Nilüfer İlhan, Gülten Akın Şiirinde Kent, Göç ve Gecekondu Algısı, Uluslararası Türkçe Edebiyat Kültür Eğitim Dergisi Sayı: 1/4 Yıl:2012'2 |erişimtarihi=4 Kasım 2015 |arşiv-url=https://web.archive.org/web/20160109153051/http://www.tekedergisi.com/Makaleler/1633054456_7ilhan.pdf |arşiv-tarihi=9 Ocak 2016 |ölüurl=evet }}</ref>

Şiirleri pek çok dile çevrilen ve kırktan fazla şiiri bestelenen Gülten Akın, Fazıl Hüsnü Dağlarca'nın 2008 yılındaki vefatından sonra Milliyet gazetesinin yaptığı bir ankette en fazla oyu alarak yaşayan en büyük Türk şairi seçildi. Şiirinde bir doruk noktası olarak nitelenen Beni Sorarsan'ı 2013'te yayımladı. Aksu Bora'nın annesidir.

 Hayatı
23 Ocak 1933 tarihinde Yozgat'ta doğdu. Yozgat'ın Sorgun ilçesinde ilköğrenimini tamamladı. 1940'lı yıllarda memleketi Yozgat'tan Ankara'ya göç etti  ve ortaöğrenimini Ankara Atatürk Anadolu Lisesi'nde tamamladı. 1955'te Ankara Üniversitesi Hukuk Fakültesi'nden mezun oldu.

1956'da Yaşar Cankoçak'la evlendi; bu evlilikten beş çocuk sahibi oldu. Kaymakam olan eşinin görevi nedeniyle 1958-1972 arasında Anadolu'nun çeşitli ilçelerinde yaşadı. Gevaş, Alucra, Gerze, Saray ilçelerinde ve Kahramanmaraş'ta yardımcı avukatlık, avukatlık ve öğretmenlik yaptı.

1972'de Ankara'ya yerleşerek Türk Dil Kurumu Derleme ve Tarama Kolu'nda çalıştı. Kültür Bakanlığı Yayın Danışma Kurulu üyeliğinde bulundu. Demokratik kitle örgütlerinin yeniden kuruluşu çalışmalarına katıldı. İnsan Hakları Derneği, Halkevleri, Dil Derneği gibi örgütlerde kurucu ve yönetici olarak görev aldı. 1978'de emekliye ayrıldı. 1980'lerde Ankara'da bir banka soygununa katıldığı gerekçesiyle tutuklanan ve dosyası Şentepe Devrimci Yol davasıyla birleştirilerek önce müebbet hapse mahkûm edilen sonra cezası Yargıtayca bozulan oğlunun cezaevi günlerinde yaşadıklarını şiirine yansıttı. 42 gün (1986) adlı kitabında Mamak Cezaevi'nde süren açlık grevini anlattı. Yaşamını Balıkesir'in Burhaniye ilçesinde sürdürdü.

4 Kasım 2015'te tedavi görmekte olduğu hastanede hayatını kaybetti. Cenazesi 6 Kasım 2015 cuma günü Kocatepe Camii'nden kaldırılarak Karşıyaka Mezarlığı'na defnedildi.

 Edebî hayatı
İlk şiiri Çin Masalı, Nisan 1951'de Son Haber gazetesinde neşredildi. Henüz 18 yaşındayken kaleme aldığı, pek sözü edilmeyen bu şiiri kitaplarına almadı. Kitaplarına aldığı ilk şiiri, 1952 yılında Ankara Hukuk Fakültesi'nde öğrenciyken Mülkiye dergisinde yayımlandı. Gülten Akın, Cemal Süreya, Sezai Karakoç ve Ece Ayhan ile aynı dönemde Ankara Üniversitesi'nde öğrenci oldu. Mülkiye dergisi, bir yıl sonra Cemal Süreya'nın da ilk şiirini yayımladı.

Gülten Akın'ın şiirleri daha sonra Hisar, Varlık, Yeditepe, Türk Dili gibi dergilerde neşredildi. İlk şiirlerinin konusu daha çok doğa, aşk, ayrılık, özlem iken, ilerleyen dönemlerde daha toplumsal sorunların ağır bastığı görüldü. 1980 öncesinde halkın yaşadıkları, onun da hayatına ve şiirine yansıdı. Daha sonraki şiirlerinde toplumsal sorunlara yöneldi. Gezip gördüğü yerlerden aldığı esinle zenginleşen ve coşkulu bir insan sevgisiyle yoğrulan şiiri, toplumsal sorunları, yaşam-halk ilişkisini öne çıkardı.

Şiirlerinde büyük ölçüde folklor öğelerinden yararlandı. Şiir üzerine yazılarını bir araya getiren 1983 tarihli Şiiri Düzde Kuşatmak başlıklı kitabında, halk kaynağına inme isteğini, "Halkta var olan öz ve biçimi diyalektik olarak yükseltmek, şiiri yükseltirken halkın yaşamının ve yaşam biçimlerinin yükselmesine yardımcı olmak" sözleriyle açıklar. 1978 tarihli Yaşam Öyküsü başlıklı kısa özyaşamöyküsünde geçen "Hemen bütün dizelerimin temelinde birtakım olgular, gerçekler vardır benim için" cümlesi de teknik açıdan aynı yönteme işaret ediyor.

Şiirleri pek çok dile çevrildi ve kırktan fazla şiiri bestelendi. Bestelenen şiirlerinden biri, Sezen Aksu'nun 1993 tarihli albümüne adını veren Deli Kızın Türküsü'dür.

2008'de Fazıl Hüsnü Dağlarca'nın ölümünden sonra Milliyet gazetesinin yaptığı yaşayan en büyük şair araştırmasında en çok oyu alan Gülten Akın, şiirinde bir doruk noktası olarak nitelenen Beni Sorarsan, 2013'te yayımlandı ve bu kitabı ile Metin Altıok Şiir Ödülü'ne layık görüldü.

Akın, şiir dışındaki edebi türlere fazla ilgi göstermedi ancak yedi adet kısa oyun yazdı. Ürettiği tiyatro metinlerinde kadın, evlilik, düzene yönelik eleştiriler, yoksulluk, yalnızlık, yaşlılık ve yabancılaşma gibi konular üzerinde durdu.-

 Ölümünden sonra
Balad Şiir Vakfı tarafından  2023 yılında Akın'ın adına şiir ödülü verilmeye başlandı.

 Eserleri

 Bazı şiir kitapları

 Düz Yazıları
 Şiiri Düzde Kuşatmak (1996) ISBN 978-975-363-480-3
 Bestelenmiş şiirleri
 Büyü Yavrum - Grup Yorum (1987), Edip Akbayram, Kemal Sahir Gürel (1988)
 Deli Kızın Türküsü - Sezen Aksu (1993)
 Siyah Beyaz (1989) - Sevinç Eratalay
 Beni Unutma (1989) - Sevinç Eratalay
 Ertuğrul'a Ağıt - Grup Yorum

 Ödülleri
 1955 - Varlık şiir yarışmasında birincilik ödülü
 1965 - Türk Dil Kurumu Şiir Ödülü, Sığda ile
 1972 - TRT Sanat Ödülleri Yarışması'nda Başarı Ödülü, Maraş'ın ve Ökkeş'in Destanı ile
 1977 - Yeditepe Şiir Armağanı, Ağıtlar ve Türküler'' ile
 1991 - Halil Kocagöz Şiir Ödülü
 1992 - Sedat Simavi Edebiyat Ödülü
 1999 - Altın Portakal Şiir Ödülü
 2003 - Dünya gazetesi Yılın Telif Kitabı Ödülü
 2008 - Erdal Öz Edebiyat Ödülü
 2014 - Metin Altıok Şiir Ödülü

Kaynakça

1933 doğumlular
Yozgat doğumlu yazarlar
2015 yılında ölenler
Ankara ilinde hastalıktan ölenler
Karşıyaka Mezarlığı'na defnedilenler
20. yüzyıl Türk şairleri
21. yüzyıl Türk şairleri
20. yüzyıl Türk oyun yazarları
21. yüzyıl Türk oyun yazarları
20. yüzyıl Türk avukatları
21. yüzyıl Türk avukatları
21. yüzyıl kadın yazarları
Türk öğretmenler
Ankara Lisesinde öğrenim görenler
Ankara Üniversitesi Hukuk Fakültesinde öğrenim görenler
Türk Dil Kurumu Şiir Ödülü sahipleri
Sedat Simavi Ödülü sahipleri
Metin Altıok Şiir Ödülü sahipleri
Erdal Öz Edebiyat Ödülü sahipleri
20. yüzyıl Türk kadın yazarları

Gülten Akın


Un corps chaud pour l'enfer () est un poliziottesco tuniso-franco-italien réalisé par Franco Montemurro et sorti en 1969.

Synopsis
Après avoir dévalisé une bijouterie, Charles est retrouvé mort par Marcel Mauriac, le receleur auquel il s'était adressé pour placer la marchandise.

Le reste de la bande, certain que c'est lui qui l'a tué pour s'emparer des bijoux, lui tend un piège.

Fiche technique

 Titre original :  ou
 Titre français : Un corps chaud pour l'enfer ou Furie de sexe ou Furie-sexe ou La Furie des sexes ou Amour à la casbah
 Réalisateur : Franco Montemurro
 Scénario : Luigi Capuano, Gianfranco Clerici, Franco Montemurro
 Photographie : Augusto Tiezzi
 Montage :
 Musique : Angelo Francesco Lavagnino
 Décors : Pier Vittorio Marchi
 Costumes :
 Maquillage : Anacleto Giustini
 Production : , René Pignères, Gérard Beytout
 Société de production : Romana Film (Rome) • ABC (Tunis) • Société nouvelle de cinématographie (Paris)
 Pays de production :
 Langue de tournage : italien
 Format : couleur par Eastmancolor - 2,35:1 - Son mono - 35 mm
 Durée : 87 minutes ()
 Genre : poliziottesco, film policier érotique
 Dates de sortie :
 Italie :
 France :

Distribution
Jean Valmont : Marcel Mauriac
Krista Nell : Greta Nielsen
Giorgio Gargiullo (sous le nom de « George Patton ») : le commissaire
John Benedy : Robert Servais
Fabienne Dali : Josette
Franco Ressel (sous le nom de « Frak Ressel ») : Wilkins
Tullio Altamura (sous le nom de « Tor Altmayer ») : LeClerc
Aldo Bufi Landi : Charles Clancy
Tony De Leo : Louis
Franco Jamonte
Ugo Adinolfi
Franco Pasquetto : Michel
Gianni Pulone

Notes et références

Liens externes

Film italien sorti en 1969
Film français sorti en 1969
Film tunisien sorti en 1969
Film policier tunisien
Film policier français
Film érotique tunisien
Film érotique italien
Film érotique français
Film érotique des années 1960
Poliziottesco
Film scénarisé par Gianfranco Clerici
Film en italien
Film français tourné en italien
Film avec une musique composée par Angelo Francesco Lavagnino
Film tourné à Cannes
Film se déroulant à Cannes
Film tourné en Tunisie
Film se déroulant en Tunisie

Un corps chaud pour l'enfer


Yandex (rus. Яндекс) je ruska međunarodna korporacija specijalizirana za internet servise i proizvode. Yandex upravlja najvećim internetskim pretraživačem u Rusiji s oko 50% marketinškog dijela u toj zemlji.

Također proizvode veliki broj internet servisa i proizvoda. Po informacijama od Comscore.com, Yandex je rangiran kao 4. najveći internetski pretraživač u svijetu, s više od 150 milijuna pretraga dnevno od travnja 2012. godine, i s više od 50,5 milijuna posjetitelja dnevno od veljače 2013. godine. Yandex također ima veliku posjećenost u Ukrajini i Kazahstanu, ostvarujući skoro trećinu svih pretraga i 43% svih rezultata pretraga u Bjelorusiji.

Yandex.ru stranica je treća najpopularnija internetska stranica u Rusiji.

Izvori

Ruski mediji
Internetske tražilice
Web stranice

Yandex


Seepothen ist der Name zweier ostpreußischer Orte, die heute in Polen bzw. Russland liegen:
 Seepothen, Kreis Preußisch Holland: Sopoty, Dorf im Powiat Braniewski, Woiwodschaft Ermland-Masuren, Polen
 Seepothen, Kreis Königsberg/Samland: Golubewo, Siedlung im Rajon Gurjewsk, Oblast Kaliningrad, Russland

Seepothen


An Poa chaixii in uska species han Liliopsida nga ginhulagway ni Dominique Villars. An Poa chaixii in nahilalakip ha genus nga Poa, ngan familia nga Poaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Mga sumpay ha gawas

Poa

Poa chaixii


Atães Portekiz'de Vila Verde belediyesine bağlı olan, 2,98 km2 yüzölçümüne sahip, 616 nüfuslu (2001) bir bucaktır (Portekizce: freguesia).

Vila Verde'nin bucakları

Atães (Vila Verde)


Thomas Edward Tynan (born 17 November 1955) is an English retired professional footballer.

A hard working striker with flowing blonde hair, Tynan was signed as an apprentice for Liverpool by manager Bill Shankly after winning a talent contest run by the Liverpool Echo newspaper, but he never made a first-team appearance for the Reds, and was transferred to Sheffield Wednesday in 1976, where he spent two years and scored 31 goals.

After just nine appearances for Lincoln City in 1978, Tynan moved on to Newport County where he formed a dynamic striking partnership with John Aldridge as the Newport team gained promotion to the Football League Third Division, won the 1980 Welsh Cup and in the subsequent season reached the quarter-final of the 1981 European Cup Winners Cup. Tynan scored both goals in the away leg against Carl Zeiss Jena of East Germany, the equalising goal being in the 90th minute but Newport lost the home leg 1–0. In total Tynan scored 66 goals in 183 matches during the most successful period in the club's history.

In 1983, Tynan moved on to Plymouth Argyle where he became a cult figure during the 1980s and is frequently named by Argyle fans as one of the club's all-time greatest players. He was a member of the side which reached the semi-finals of the FA Cup in 1984, scoring the goal which beat then top flight West Bromwich Albion in the fifth round of the competition. Argyle went on to beat Derby County in the quarter-finals before losing to Watford in the penultimate stage of the competition.

In the 1984/85 season, Tynan was joint top scorer in all 4 divisions of the Football League with 31 goals, level with Tranmere's John Clayton. Clayton, ironically, joined Argyle as Tynan's replacement, when Tynan signed for Rotherham United in the summer of 1985. However, Tynan rejoined Argyle in early 1986, initially on loan, as the club pushed for promotion to the second tier. His excellent goalscoring record continued at that level and he became a club legend. In total Tynan scored 126 goals in 262 appearances for Plymouth. Former England manager Graham Taylor described him as one of the best natural finishers he had ever seen.

Tynan spent a season as manager of Goole Town in the Northern Premier League between 1993 and 1994.

As of January 2017 he was working as a taxi driver in Plymouth. He previously wrote a regular column about Argyle for local newspaper, the Plymouth Evening Herald. Tynan's biography was published in March 2009, entitled "The Original Football Idol: The Tommy Tynan story" by Ryan Danes (Breedon Books ). He was also the subject of the 1990 book Tommy: A Life at the Soccer Factory by Richard Cowdrey (Bud Books )

References

1955 births
English men's footballers
English expatriate men's footballers
English Football League players
North American Soccer League (1968–1984) players
Liverpool F.C. players
Swansea City A.F.C. players
Dallas Tornado players
Sheffield Wednesday F.C. players
Lincoln City F.C. players
Newport County A.F.C. players
Plymouth Argyle F.C. players
Rotherham United F.C. players
Torquay United F.C. players
Doncaster Rovers F.C. players
Living people
Footballers from Liverpool
Expatriate men's soccer players in the United States
Men's association football forwards
English expatriate sportspeople in the United States
British taxi drivers

Tommy Tynan


شجرة الحياة (عبرية עץ החיים) حسب سفر التكوين في الكتاب المقدس هي شجرة غرسها الله في وسط جنة عدن يعطي ثمرها الحياة الأبدية والخلود، وغرس معها شجرة معرفة الخير والشر (سفر التكوين 2 : 9). بعد أكل آدم وحواء من شجرة معرفة الخير والشر طردهما الله من جنة عدن لمنعهما من الأكل من شجرة الحياة حسب سفر التكوين الذي يقول (تكوين 3 : 22):

و قال الرب الاله «هوذا الإنسان قد صار كواحد منا عارفا الخير والشر والآن لعله يمد يده وياخذ من شجرة الحياة أيضا وياكل ويحيا إلى الابد»

إقراء أيضا
 شجرة الحياة (البحرين)
 شجرة الحياة (الأردن)
 شجرة الحياة (أحياء)
 شجرة الحياة (مفهوم)
 شجرة الخلد

مراجع

آدم وحواء
أساطير مسيحية
أساطير يهودية
جنة عدن
خلود
سفر رؤيا يوحنا
شجر مقدس
شجرة الحياة
صوفية يهودية
عبارات كتابية
علم الكون الروحاني
قبالة يهودية

شجرة الحياة (الكتاب المقدس)


Adrian Kluit (* 9. Februar 1735 in Dordrecht; † 12. Januar 1807 in Leiden) war ein niederländischer Pädagoge und Historiker.

Leben
Das achte Kind des Apothekers Wilhelm van Kluit und dessen zweiter Frau Cornelia Louise de la Coste erhielt seinen ersten Unterricht an der Lateinschule seines Heimatorts Dordrecht. Als besonderes eifriger und intelligenter Schüler schrieb er in jener Zeit bereits Gedichte und Übersetzungen, aber mit geringem Erfolg. 1755 bezog er die Universität Utrecht. Seine Eltern hatten gehofft, dass er sich auf dem Gebiet der Medizin betätigte. Jedoch begeisterte er sich mehr für die griechische und lateinische Sprache, die Literatur und die Geschichte. In Utrecht verfolgte er die Vorlesungen von Christoph Saxe und Petrus Wesseling. Besonders Wesslings Vorlesungen beeinflussten ihn nachhaltig.

Seine außergewöhnliche Aufnahmefähigkeit, seine Neugier und sein Eifer führten zu einem umfangreichen Wissen in vielen Bereichen. Neben seinen Studien verfasste er weiter Gedichte, arbeitete an Übersetzungen und setzte sich intensiv mit seiner Muttersprache auseinander. Im Jahr 1760 übertrug man ihm bereits vor dem Ende des Studiums, auf Führsprache von Wesseling, eine Lehrerstelle an der Lateinschule in Rotterdam. Hier machte er Bekanntschaft mit Gerard Meerman (1722–1771), der ihm Zugang zu seiner Bibliothek verschaffte. Binnen eines Jahres ging er als Lehrer nach Den Haag, wo er mehr Möglichkeiten hatte seine Forschungen voranzutreiben, da er dort über reichhaltigere Archive verfügen konnte.

1764 zog er als Rektor der Lateinschule nach Alkmaar. In seiner neuen Funktion fand er immer weniger Zeit für seine Studien. In Alkmaar heiratete er am 20. September 1767 seine erste Frau Judith Helena van der Streng († 1799). Aus der Ehe gingen zwei Kinder hervor: ein Sohn Wilhelm Pieter (* 1769) und eine Tochter (* 1771), welche aber sehr jung verstarb. 1769 übernahm er das Rektorat der Lateinschule in Middelburg, wo er am Gymnasium Illustre zudem als Dozent der Rhetorik und griechischen Sprache wirkte. Während jener Zeit beschäftigte er sich immer mehr mit der niederländischen Geschichte. Hierzu sammelte er in einigen Archiven Urkunden. 1776 wurde Kluit Professor der Rhetorik und griechischen Sprache am Gymnasium Illustre.

Am 22. August 1778 wurde er an die Universität Leiden als Professor der niederländischen Antiquitäten und Geschichte unter Berücksichtigung der niederländischen Diplomatie berufen. Er folgte diesem Ruf und übernahm das ihm übertragene Amt am 18. Januar 1779 mit der Rede de jure quo Belgae legitimo suo Principi ac Domino Philippo imperium abrogaverint (Leiden 1779, auch niederländisch ebd. 1779). In dieser Eigenschaft beteiligte er sich auch an den organisatorischen Aufgaben der Hochschule und war 1782/83 Rektor der Alma Mater. Dieses Amt legte er mit der Rede De eo, quod nimium est in studio juris publici universalis, sive de damnis, ex abusu juris publici universalis in omnem societatem redundantibus nieder.

In seinen Vorlesungen behandelte er die damals übliche Geschichtsschreibung des herrschaftlichen Hauses, dadurch geriet er 1795 in arge Probleme mit seinem patriotischen Amtskollegen Johann Luzac (1746–1807). In der Folge jener Auseinandersetzung suspendierten ihn die Kuratoren der Leidener Hochschule am 8. August 1795 unter Beibehaltung seiner Bezüge. In späteren Jahren betätigte er sich als Privatlehrer und heiratete nach dem Tod seiner ersten Frau am 6. April 1801 Johanna van Oursel, die Witwe des Karl Anselm van Lingen. Durch die späteren politischen Veränderungen, wurde er am 6. Februar 1802 wieder in seine Professur eingesetzt und hielt auch Vorlesungen zur holländischen Statistik. Seine Professur wurde am 20. September 1806 um die Statistik erweitert. Bei der großen Leidener Pulverexplosion kam er mit seiner Frau ums Leben.

Werke (Auswahl)
 Lijst der gebruikelijke Zelfstandige Naamwoorden, beteekend door hunne geslagten, door D. van Hoogstraten... aangevuld uit de Bijvoegselen van G. Outhof, doorgaans vermeerdert en opgeheldert door Adriaan Kluit. Amsterdam 1759
 Wederlegging der ontzwagtelde en gezuiverde aldervroegste Vaderlandze Oudheden van J. Bent, benevens eene korte Bijlage over het Westfriese Jagtregt van denzelven. Den Haag 1761
 Oratie pro Mythica. Alkmaar 1764
 Dissertatio de genuino anno natali D.N. Jesu Christi ex his vindiciis dijudicando. Alkmaar 1768–1769
 Oratie pro Imperatore Juliano Apostata, Middelburg 1769 in niederländisch: Inwijings redevoering tot lof van den keizer Juliaan den Afvalligen. Middelburg 1772
 Conspectus historiae criticae Comitatus Hollandiae et Zelandiae. Accedit epistola ad P.H. van de Wall, de nonnullis, quae in nup. editiones chron. vernaculi rhytmici Aem. Stoke occurrant. Utrecht 1773
 Vaticinium de Messia Duce primarium, sive explicatio LXX Hebdomadum Danielis etc. Middelburg 1774
 Addenda ad Vaticinium Daniëlis de LXX Hebdomadibus, nec non Commonitio ad virum doctum J.D.V.H. (Johannem Daniëlem van Hoven) Middelburg 1775
 De zeventig werken van Daniel. Middelburg 1775
 Oratio de superstitio juxta atque perniciosissimo in templis et urbibus sepeliundi ritu, Middelburg 1776, in niederländisch: Inwijins-reden over den bijgeloovigen oorsprong en schadelijke gevolgen van het begraven in kerken en steden, Middelburg, 1777
 Historia critica Comitatus Hollandiae et Zelandiae, sistens Chronicon Hollandiae vetustissimi anonymi monachi Egmondani, cum notis Matthaei, Douzae aliorumque nec non perpetuo editoris comment. illustratum. Accedit Codex diplomaticus et probationes. Middelburg 1777–1784, 2. Bde., 1777, 1. Bd. ([books.google.de/books?id=zFpAAAAAcAAJ Online]); 1780, 2. Bd. (Online), 2. Ausg. 1779, 1. Bd. (Online), 1882, 2. Bd. (Online)
 Verklaring der reden, waarom hij zich op den Heer Prof. van den Hoven, om alle deszelfs woelingen tegen zijn verklaring over Lucas II:2 niet verstoort. Middelburg 1777
 Inwijingsrede over 't recht 't welk de Nederlanders gehad hebben om hunnen wettigen vorst en Heer Philips, kaning van Spanje, af te zweren, uit het Latijn. Leiden 1779 (Online)
 Brieven van A. Kluit over deszelfs Inwijings-Reden. Leiden 1779
 Primae lineae collegii diplomatico-historico-politici sistentes vetus jus publicum Belgicum, historice enarratum et ex antiquis monumentis et veteris aevi diplomatibus illustratum. Leiden 1780 (Online)
 De Souvereiniteit der Staten van Holland verdedigd tegen de hedendaagsche leer der volksregering, voornamelijk tegen het geschrift: Grondwettige herstelling van Nederlands Staatswezen. Leiden 1785, 1788
 Redevoering over het misbruik van het algemeen staatsrecht. Leiden 1787
 Historiae foederum Belgii Foederati primae lineae. Leiden. 1790–91, 3. Bde. 1790, 1. Bd., (Online); 1791, 2. Bd. (Online); 1790, 3. Bd. (Online)
 Index chronologicus sive Prodomus ad primas lineas historiae federum Belgii Federati. Leiden 1790 (Online)
 De Rechten van den mensch in Frankrijk geen gewaande Rechten in Nederland. Amsterdam 1793.
 Iets over den laatsten Engelschen oorlog met de republiek, en over Nederlands Koophandel. Amsterdam 1794 (Online)
 Historie der Hollandsche Staatsregeling tot aan het jaar 1795, met Bijlagen. Amsterdam 1802–1805., 5. Bde.; 1802, 1. Bd. (Online); 1803, 2. Bd. (Online); 1803, 3. Bd., (Online); 1804, 4. Bd. (Online); 1805, 5. Bd., (Online)

Literatur
 Willem Bilderdijk, Matthijs Siegenbeek: Leydens Ramp. John Allart und Jac. Ruis, Amsterdam, 1808 (Online)
 Abraham Jacob van der Aa: Biographisch Woordenboek der Nederlanden. Verlag J. J. van Brederode, Haarlem, 1852, Bd. 10, S. 243 (Online, niederländisch)
 Brugmans: KLUIT (Adriaan). In: Philipp Christiaan Molhuysen, Petrus Johannes Blok: Nieuw Nederlandsch Biografisch Woordenboek. (NNBW), Verlag A.W. Sijthoff's Uitgevers-Maatschappij, Leiden, 1914, Bd. 3, Sp. 695 (niederländisch)
 Mej. E. V. Vrij: HET COLLEGEGESCHIL TUSSEN DE HOOGLERAREN A. KLUIT EN J. LUZAC IN 1786. In: Jaarboekje voor geschiedenis en oudheidkunde van Leiden en Omstreken. Leiden, 1971, S. 121 (Online; PDF; 9,7 MB)

Weblink
 Adrian Kluit in der DNBL

Historiker
Pädagoge (18. Jahrhundert)
Rektor (Universität Leiden)
Niederländer
Geboren 1735
Gestorben 1807
Mann

Adrian Kluit


Probotector is an alternate title originally given to a number of Contra games in Europe. By itself, the title was affixed to three different games, and may refer to the European localizations of:

 Contra (video game) for the Nintendo Entertainment System, 1987
 Operation C (video game) for the Game Boy, 1991
 Contra: Hard Corps for the Mega Drive, 1994

See also
 Super Contra, also known as Probotector II: Return of the Evil Forces.
 Contra III: The Alien Wars, also known as Super Probotector: Alien Rebels.

Probotector