Holi () is a popular and significant Hindu festival celebrated as the Festival of Colours, Love, and Spring.
It celebrates the eternal and divine love of the deities Radha and Krishna.
Additionally, the day signifies the triumph of good over evil, as it commemorates the victory of Vishnu as Narasimha over Hiranyakashipu.
Holi originated and is predominantly celebrated in the Indian subcontinent, but has also spread to other regions of Asia and parts of the Western world through the Indian diaspora.

Holi also celebrates the arrival of Spring in India, the end of winter, and the blossoming of love. It is also an invocation for a good spring harvest season. It lasts for a night and a day, starting on the evening of the Purnima (full moon day) falling on the Hindu calendar month of Phalguna, which falls around the middle of March in the Gregorian calendar.

Names

Holi (, , , , , ) is also known as Dol Jatra (swing festival") and Bôshonto Utshôb () ("spring festival") in Bengal (West Bengal and Bangladesh), Dôl Jātrā () in Assam, Phāgu Pūrṇimā () in the hilly region of Nepal,  Dola jātra () in Odisha, Fagua or Phagua () in eastern Uttar Pradesh, western Bihar, and northeastern Jharkhand, Phagwah (Caribbean Hindustani: पगवा) in the Caribbean (namely Trinidad and Tobago, Guyana, and Suriname), and Phagua () in Fiji.

The main day of the celebration is known as "Holi", "Rangwali Holi", "Dol Purnima", "Dhuleti", "Dhulandi", "Ukuli", "Manjal Kuli", "Yaosang", "Shigmo", "Phagwah", or "Jajiri".

Description
Holi is a sacred ancient tradition of Hindus, a holiday in many states of India and Nepal with regional holidays in other countries. It is a cultural celebration that gives Hindus and non-Hindus alike an opportunity to have fun banter with other people by throwing coloured water at each other. It is also observed broadly in the Indian subcontinent. Holi is celebrated at the end of winter, on the last full moon day of the Hindu luni-solar calendar month marking the spring, making the date vary with the lunar cycle. The date falls typically in March, but sometimes late February of the Gregorian calendar.

The festival has many purposes; most prominently, it celebrates the beginning of Spring. In 17th century literature, it was identified as a festival that celebrated agriculture, commemorated good spring harvests and the fertile land. Hindus believe it is a time of enjoying spring's abundant colours and saying farewell to winter. To many Hindus, Holi festivities mark an occasion to reset and renew ruptured relationships, end conflicts and rid themselves of accumulated emotional impurities from the past.

It also has a religious purpose, symbolically signified by the legend of Holika. The night before Holi, bonfires are lit in a ceremony known as Holika Dahan (burning of Holika) or Little Holi. People gather near fires, sing and dance. The next day, Holi, also known as Dhuli in Sanskrit, or Dhulheti, Dhulandi or Dhulendi, is celebrated.

In Northern parts of India, children and youth spray coloured powder solutions (gulal) at each other, laugh and celebrate, while adults smear dry coloured powder (abir) on each other's faces. Visitors to homes are first teased with colours, then served with Holi delicacies (such as gujia, shakkarpaare, matri, and dahi-bada), desserts and drinks. After playing with colours, and cleaning up, people bathe, put on clean clothes, and visit friends and family.

 Like Holika Dahan, Kama Dahanam is celebrated in some parts of India. The festival of colours in these parts is called Rangapanchami, and occurs on the fifth day after Poornima (full moon).

History

The Holi festival is an ancient Hindu festival with its own cultural rituals. The festival finds color in numerous scriptures, such as in works like Jaimini's Purva Mimamsa Sutras and Kathaka-Grhya-Sutras with even more detailed descriptions in ancient texts like the Narad Purana and Bhavishyad Purana. The festival of "holikotsav" was also mentioned in the 7th century work, Ratnavali, by King Harsha. It is mentioned in the Puranas, Dasakumara Charita, and by the poet Kālidāsa during the 4th century reign of Chandragupta II. The celebration of Holi is also mentioned in the 7th-century Sanskrit drama Ratnavali. The festival of Holi caught the fascination of European traders and British colonial staff by the 17th century. Various old editions of the Oxford English Dictionary mention it, but with varying, phonetically derived spellings: Houly (1687), Hooly (1698), Huli (1789), Hohlee (1809), Hoolee (1825), and Holi in editions published after 1910.

Mythology

Radha Krishna

In the Braj region of India, where the Hindu deities Radha and Krishna grew up, the festival is celebrated until Rang Panchmi in commemoration of their divine love for each other. The festivities officially usher in spring, with Holi celebrated as a festival of love. Garga Samhita, a puranic work by Sage Garga was the first work of literature to mention the romantic description of Radha and Krishna playing Holi. There is also a popular symbolic legend behind the festival. In his youth, Krishna despaired whether the fair-skinned Radha would like him because of his dark skin colour. His mother Yashoda, tired of his desperation, asks him to approach Radha and ask her to colour his face in any colour she wanted. This Radha did, and Radha and Krishna became a couple. Ever since, the playful colouring of Radha and Krishna's faces has been commemorated as Holi. Beyond India, these legends help to explain the significance of Holi (Phagwah), which is common in some Caribbean communities of Indian origin such as Guyana, Suriname, and Trinidad and Tobago. It is also celebrated with great fervour in Mauritius, Fiji, and South Africa.

Vishnu

There is a symbolic legend found in the 7th chapter of the Bhagavata Purana  explaining why Holi is celebrated as a festival of triumph of good over evil in the honour of Hindu god Vishnu and his devotee Prahlada. King Hiranyakashipu, the father of Prahlada, was the king of demonic Asuras and had earned a boon that gave him five special powers: he could be killed by neither a human being nor an animal, neither indoors nor outdoors, neither at day nor at night, neither by astra (projectile weapons) nor by any shastra (handheld weapons), and neither on land nor in water or air. Hiranyakashipu grew arrogant, thought he was God, and demanded that everyone worship only him.
Hiranyakashipu's own son, Prahlada, however, remained devoted to Vishnu. This infuriated Hiranyakashipu. He subjected Prahlada to cruel punishments, none of which affected the boy or his resolve to do what he thought was right. Finally, Holika, Prahlada's evil aunt, tricked him into sitting on a pyre with her. Holika was wearing a cloak that made her immune to injury from fire, while Prahlada was not. As the fire spread, the cloak flew from Holika and encased Prahlada, who survived while Holika burned. Vishnu, the god who appears as an avatar to restore Dharma in Hindu beliefs, took the form of Narasimha – half human and half lion (which is neither a human nor an animal), at dusk (when it was neither day nor night), took Hiranyakashyapu at a doorstep (which was neither indoors nor outdoors), placed him on his lap (which was neither land, water nor air), and then eviscerated and killed the king with his lion claws (which were neither a handheld weapon nor a launched weapon).

The Holika bonfire and Holi signifies the celebration of the symbolic victory of good over evil, of Prahlada over Hiranyakashipu, and of the fire that burned Holika.

Kama and Rati
Among other Hindu traditions such as Shaivism and Shaktism, the legendary significance of Holi is linked to Shiva in yoga and deep meditation. Goddess Parvati wanting to bring Shiva back into the world, seeks help from the Hindu god of love called Kamadeva on Vasant Panchami. The love god shoots arrows at Shiva, the yogi opens his third eye and burns Kama to ashes. This upsets both Kama's wife Rati (Kamadevi) and his own wife Parvati. Rati performs her own meditative asceticism for forty days, upon which Shiva understands, forgives out of compassion and restores the god of love. This return of the god of love, is celebrated on the 40th day after the Vasant Panchami festival as Holi. The Kama legend and its significance to Holi has many variant forms, particularly in South India.

Cultural significance

The Holi festival has a cultural significance among various Hindu traditions of the Indian subcontinent. It is the festive day to end and rid oneself of past errors, to end conflicts by meeting others, a day to forget and forgive. People pay or forgive debts, as well as deal anew with those in their lives. Holi also marks the start of spring, an occasion for people to enjoy the changing seasons and make new friends.

Holi is of particular significance in the Braj region, which includes locations traditionally associated with Radha Krishna: Mathura, Vrindavan, Nandgaon,  Barsana and Gokula which become touristic during the season of Holi.

Outside India and Nepal, Holi is observed by Hindus in Bangladesh and Pakistan as well as in countries with large diaspora populations from India around the world. The Holi rituals and customs can vary with local adaptations.

Other Indian religions

The festival has traditionally been also observed by non-Hindus, such as by Jains (Nepal).

In Mughal India, Holi was celebrated with such exuberance that people of all castes could throw colour on the Emperor. According to Sharma (2017), "there are several paintings of Mughal emperors celebrating Holi". Grand celebrations of Holi were held at the Lal Qila, where the festival was also known as Eid-e-gulaabi or Aab-e-Pashi. Mehfils were held throughout the walled city of Delhi with aristocrats and traders alike participating. This changed during the rule of Emperor Aurangzeb. He banned the public celebration of Holi using a Farman issue in November 1665. However, the celebration were later restarted after the death of Emperor Aurangzeb.  Bahadur Shah Zafar himself wrote a song for the festival, while poets such as Amir Khusrau, Ibrahim Raskhan, Nazeer Akbarabadi and Mehjoor Lakhnavi relished it in their writings.

Sikhs have traditionally celebrated the festival, at least through the 19th century, with its historic texts referring to it as Hola. Guru Gobind Singh – the last human guru of the Sikhs – modified Holi with a three-day Hola Mohalla extension festival of martial arts. The extension started the day after the Holi festival in Anandpur Sahib, where Sikh soldiers would train in mock battles, compete in horsemanship, athletics, archery and military exercises.

Holi was observed by Maharaja Ranjit Singh and his Sikh Empire that extended across what are now northern parts of India and Pakistan. According to a report by Tribune India, Sikh court records state that 300 mounds of colours were used in 1837 by Ranjit Singh and his officials in Lahore. Ranjit Singh would celebrate Holi with others in the Bilawal gardens, where decorative tents were set up. In 1837, Sir Henry Fane who was the commander-in-chief of the British Indian army joined the Holi celebrations organised by Ranjit Singh. A mural in the Lahore Fort was sponsored by Ranjit Singh and it showed the Hindu god Krishna playing Holi with gopis. After the death of Ranjit Singh, his Sikh sons and others continued to play Holi every year with colours and lavish festivities. The colonial British officials joined these celebrations.

Celebrations

Holika Dahan

The night before Holi is called Holika Dahan or "Chhoti Holi" whereby people gather around a lit bonfire, symbolising the victory of good over evil and removal of the old and the arrival of the new. Various rituals are performed around the fire such as singing and dancing. This ritual is derived from the story of Holika, who attempted to kill Prahlada, the son of Hiranyakashipu, through the flames of a bonfire. Although Holika was endowed with a boon to remain immune to fire, she was burned to ashes, while Prahlada remained unharmed.

Main day

The next morning is celebrated as Rangwali Holi (Dhuleti) where people smear and drench each other with colours. Water guns and water-filled balloons are often used to play and colour each other, with anyone and any place being considered fair game to colour. Groups often carry drums and other musical instruments going from place to place singing and dancing. Throughout the day people visit family, and friends and foes come together to chat, enjoy food and drink, and partake in Holi delicacies. Holi is also a festival of forgiveness and new starts, which ritually aims to generate harmony in society. Many cities in Uttar Pradesh also organise Kavi sammelan in the evening.

Groups sing and dance, some playing drums and dholak. After each stop of fun and play with colours, people offer gujiya, mathri, malpuas and other traditional delicacies. Cold drinks, including drinks made with marijuana, are also part of the Holi festivity.

India

Bihar, Eastern Uttar Pradesh and Jharkhand
Holi is known as Phaguwa or Fagua in the Bhojpuri language. In this region as well, the legend of Holika is prevalent. On the eve of Phalgun Poornima, people light bonfires. They put dried cow dung cakes, wood of the Araad or Redi tree and Holika tree, grains from the fresh harvest and unwanted wood leaves in the bonfire. At the time of Holika people assemble near the pyre. The eldest member of the gathering or a purohit initiates the lighting. He then smears others with colour as a mark of greeting. Next day the festival is celebrated with colours and a lot of frolic. Traditionally, people also clean their houses to mark the festival.

Holi Milan is also observed in Bihar, where family members and well-wishers visit each other's family, apply colours (abeer) on each other's faces, and on feet, if elderly. Usually, this takes place on the evening of Holi, day after Holi with wet colours is played in the morning through the afternoon. Due to large-scale internal migration issues faced by the people, recently, this tradition has slowly begun to transform, and it is common to have Holi Milan on an entirely different day either before or after the actual day of Holi.

Children and youths take extreme delight in the festival. Though the festival is usually celebrated with colours, in some places, people also enjoy celebrating Holi with water solutions of mud or clay. Folk songs are sung at high pitch and people dance to the sound of the dholak (a two-headed hand-drum) and the spirit of Holi. Intoxicating bhang, made from cannabis, milk and spices, is consumed with a variety of mouth-watering delicacies, such as pakoras and thandai, to enhance the mood of the festival.

In the Kanpur area, Holi lasts seven days with colour. On the last day, a grand fair called Ganga Mela or the Holi Mela is celebrated. This Mela (fair) was started by freedom fighters who fought British rule in the First Indian War of Independence in 1857 under the leadership of Nana Saheb. The Mela is held at various ghats along the banks of the River Ganga in Kanpur, to celebrate the Hindus and Muslims who together resisted the British forces in the city in 1857. On the eve of Ganga Mela, all government offices, shops, and courts generally remain closed. The Ganga Mela marks the official end of "The Festival of Colours" or Holi in Kanpur.

In Gorakhpur, the northeast district of Uttar Pradesh, the day of Holi starts with a special puja. This day, called "Holi Milan", is considered to be the most colourful day of the year, promoting brotherhood among the people.  People visit every house and sing Holi songs and express their gratitude by applying coloured powder (abeer).

Goa

Holi is locally called Ukkuli in Konkani. It is celebrated around the Konkani temple called Gosripuram temple. It is a part of the Goan or Konkani spring festival known as Śigmo or शिगमो in Koṅkaṇī or Śiśirotsava, which lasts for about a month. The colour festival or Holi is a part of longer, more extensive spring festival celebrations. Holi festivities (but not Śigmo festivities) include: Holika Puja and Dahan, Dhulvad or Dhuli vandan, Haldune or offering yellow and saffron colour or Gulal to the deity.

Gujarat
In Gujarat, Holi is a two-day festival. On the evening of the first day, a bonfire is lit and raw coconut and corn is offered to the fire. The second day is the festival of colour or "Dhuleti", celebrated by sprinkling coloured water and applying colours to each other. Dwarka, a coastal city of Gujarat, celebrates Holi at the Dwarkadhish temple with citywide music festivities.  Holi marks the agricultural season of the rabi crop.

In some places, there is a custom in undivided Hindu families that the woman beats her brother-in-law with a sari rolled up into a rope in a mock rage and tries to drench him with colours, and in turn, the brother-in-law brings sweets (Indian desserts) to her in the evening.

Jammu and Kashmir
In Jammu and Kashmir, Holi celebrations are much in line with the general definition of Holi celebrations: a high-spirited festival to mark the beginning of the harvesting of the summer crop, with the throwing of coloured water and powder and singing and dancing.

Karnataka
Traditionally, in rural Karnataka, children collect money and wood in the weeks prior to Holi, and on "Kamadahana" night, all the wood is put together and lit. The festival is celebrated for two days. People in northern parts of Karnataka prepare special food on this day.

In Sirsi, Karnataka, Holi is celebrated with a unique folk dance called "Bedara Vesha", which is performed during the nights beginning five days before the actual festival day. The festival is celebrated every alternate year in the town, which attracts a large number of tourists from different parts of India.

Maharashtra

In Maharashtra, Holi Purnima is also celebrated as Shimga, festivities that last five to seven days. A week before the festival, youngsters go around the community, collecting firewood and money. On the day of Shimga, the firewood is heaped into a huge pile in each neighbourhood. In the evening, the fire is lit. Every household brings a meal and dessert, in the honour of the fire god. Puran Poli is the main delicacy and children shout "Holi re Holi puranachi poli". Shimga celebrates the elimination of all evil. The colour celebrations here take place on the day of Rang Panchami, five days after Shimga. During this festival, people are supposed to forget and forgive any rivalries and start new healthy relations with all.

Manipur
Manipuris celebrate Holi for 6 days. Here, this holiday merges with the festival of Yaosang. Traditionally, the festival commences with the burning of a thatched hut of hay and twigs. Young children go from house to house to collect money, locally known as nakadeng (or nakatheng), as gifts on the first two days. The youths at night perform a group folk dance called Thabal chongba on the full moon night of Lamta (Phalgun), traditionally accompanied by folk songs and rhythmic beats of the indigenous drum, but nowadays by modern bands and fluorescent lamps. In Krishna temples, devotees sing devotional songs, perform dances and celebrate with aber (gulal) wearing traditional white and yellow turbans. On the last day of the festival, large processions are taken out to the main Krishna temple near Imphal where several cultural activities are held. In recent decades, Yaosang, a type of Indian sport, has become common in many places of the valley, where people of all ages come out to participate in a number of sports that are somewhat altered for the holiday.

Odisha

The people of Odisha celebrate Dola or Pushpadola on the day of Holi where the icons of Jagannath replace the icons of Krishna and Radha. Dola Melana, processions of the deities are celebrated in villages and bhoga is offered to the deities. "Dola yatra" was prevalent even before 1560 much before Holi was started where the idols of Jagannath, Balabhadra and Subhadra used to be taken to the "Dolamandapa" (podium in Jagannath temple). People used to offer natural colours known as "abira" to the deities and apply on each other's feats.

Punjab
In Punjab, the eight days preceding Holi are known as luhatak. Sekhon (2000) states that people start throwing colours many days before Holi.

Holi is preceded by Holika Dahan the night before when a fire is lit. Historically, the Lubana community of Punjab celebrated holi "with great pomp and show. The Lubanas buried a pice and betel nut. They heaped up cow-dung cakes over the spot and made a large fire. When the fire had burnt out, they proceeded to hunt for the pice and betel-nut. Whosoever found these, was considered very lucky." Elsewhere in Punjab, Holi was also associated with making fools of others. Bose writing in Cultural Anthropology: And Other Essays in 1929 noted that "the custom of playing Holi-fools is prevalent in Punjab".

On the day of Holi, people engage in throwing colours on each other. For locals, Holi marks the end of winter. The Punjabi saying Phaggan phal laggan (Phagun is the month for fructifying) exemplifies the seasonal aspect of Holi. Trees and plants start blossoming from the day of Basant and start bearing fruit by Holi.

During Holi in Punjab, walls and courtyards of rural houses are enhanced with drawings and paintings similar to rangoli in South India, mandana in Rajasthan, and rural arts in other parts of India. This art is known as chowk-poorana or chowkpurana in Punjab and is given shape by the peasant women of the state. In courtyards, this art is drawn using a piece of cloth. The art includes drawing tree motifs, flowers, ferns, creepers, plants, peacocks, palanquins, geometric patterns along with vertical, horizontal and oblique lines. These arts add to the festive atmosphere.

Folk theatrical performances known as swang or nautanki take place during Holi, with the latter originating in the Punjab. According to Self (1993), Holi fairs are held in the Punjab which may go on for many days. Bose (1961) states that "in some parts of Punjab, Holi is celebrated with wrestling matches".

Tamil Nadu
In Tamil Nadu, it is associated with the Panguni Uthiram festival that signifies the wedding of various Hindu deities. Temples celebrate the weddings of Parvati and Shiva, Murugan and Devasena, Rama and Sita, and Andal and Ranganatha on this day. Devotees throng to temples to witness the ritual wedding ceremonies.  Rati and Kamadeva are worshipped in many regions.

Telangana
Holi is called as Kamuni Punnami/Kama Purnima or Jajiri in Telugu. Hindus celebrate Holi as it relates to the legend of Kamadeva. Holi is also known by different names: Kamavilas, Kamuni Panduga and Kama-Dahanam.

It  is a 10-day festival in Telangana, of which last two days are of great importance. As in other parts of India, in rural Telangana, the 9 days preceding Holi, children celebrate kamuda by playing Kolata sticks along with singing folk songs called jajiri and collect money, rice, corn and wood. For this reason Holi is well known for "Jajiri Paatalu Kamudi aatalu", which means festival of "Jajiri songs and Kamudi games" and on 9th night i.e. Holy eve, all the wood is put together and set on fire representing Kama Dahanam.

Next morning i.e. 10th day is celebrated as Holi, with colours traditionally extracted from Moduga/Gogu Flowers (Palash/Butea monosperma).

Tripura
In Tripura Holi is known as "Pali" which means colour in Tripuri language, it's celebrated all over Tripura.

Western Uttar Pradesh

Barsana, a town near Mathura in the Braj region of Uttar Pradesh, celebrates Lathmar Holi in the sprawling compound of the Radha Rani Temple. Thousands gather to witness the Lath Mar Holi when women beat up men with sticks as those on the sidelines become hysterical, sing Holi songs and shout "Radhe Radhe" or "Sri Radhe Krishna". The Holi songs of Braj Mandal are sung in pure Braj, the local language. Holi celebrated at Barsana is unique in the sense that here women chase men away with sticks. Males also sing provocative songs in a bid to invite the attention of women. Women then go on the offensive and use long staves called lathis to beat the men, who protect themselves with shields.

Mathura, in the Braj region, is the birthplace of Krishna. In Vrindavan this day is celebrated with special puja and the traditional custom of worshipping Radha Krishna; here the festival lasts for sixteen days. All over the Braj region and neighbouring places like Hathras, Aligarh, and Agra, Holi is celebrated in more or less the same way as in Mathura, Vrindavan and Barsana.

A traditional celebration includes Matki Phod, similar to Dahi Handi in Maharashtra and Gujarat during Krishna Janmashtami, both in the memory of god Krishna who is also called makhan chor (literally, butter thief). This is a historic tradition of the Braj region as well as the western region of India. An earthen pot filled with butter or other milk products is hung high by a rope. Groups of boys and men climb on each other's shoulders to form pyramids to reach and break it, while girls and women sing songs and throw coloured water on the pyramid to distract them and make their job harder. This ritual sport continues in Hindu diaspora communities.

Uttarakhand

Kumaoni Holi in Uttarakhand includes a musical affair. It takes different forms such as the Baithki Holi, the Khari Holi and the Mahila Holi. In Baithki Holi and Khari Holi, people sing songs with a touch of melody, fun, and spiritualism. These songs are essentially based on classical ragas. Baithki Holi (बैठकी होली), also known as Nirvan Ki Holi, begins from the premises of temples, where Holiyars (होल्यार) sing Holi songs and people gather to participate, along with playing classical music. The songs are sung in a particular sequence depending on the time of day; for instance, at noon the songs are based on Peelu, Bhimpalasi and Sarang ragas, while evening songs are based on the ragas such as Kalyan, Shyamkalyan and Yaman. The Khari Holi (खड़ी होली) is mostly celebrated in the rural areas of Kumaon. The songs of the Khari Holi are sung by the people, who, sporting traditional white churidar payajama and kurta, dance in groups to the tune of ethnic musical instruments such as the dhol and hurka.

In the Kumaon region, the Holika pyre, known as Cheer (चीर), is ceremonially built in a ceremony known as Cheer Bandhan (चीर बंधन) fifteen days before Dulhendi. The Cheer is a bonfire with a green Paiya tree branch in the middle. The Cheer of every village and neighbourhood is rigorously guarded as rival mohallas try to playfully steal each other's cheer.

The colours used on Holi are derived from natural sources. Dulhendi, known as Charadi (छरड़ी) (from Chharad (छरड़)), is made from flower extracts, ash and water. Holi is celebrated with great gusto much in the same way all across North India.

West Bengal
In West Bengal, the tradition of Dol Jatra (meaning Swing procession) or Dolotsava (meaning Swing Festival) or Dol Purnima - (Swing Full Moon) is common among Gaudiya Vaishnavs just like among Vaishnavs in Braj region and other Krishna centric sampradays all over India. However, several Bengali Vaishnava padavalis also use the term Holi (Bangla : হোলী) for the festival.

In Shantiniketan, West Bengal, Holi is additionally also known as "Basanta Utsab". The festival is celebrated by worshipping the icons of Radha and Krishna by placing them on a decorated swing. On the Dol Purnima day in the early morning, students (mainly in Shantiniketan) dress up in saffron-coloured or pure white clothes and wear garlands of fragrant flowers. They sing and dance to the accompaniment of musical instruments, such as the ektara, dubri, and veena. The devotees take turns to swing them while women dance around the swing and sing songs. During these activities, the people keep throwing coloured water and dry colours, abir, at them.

Around 500 years ago, Sri Chaitanya Mahaprabhu went to Vrindavan in present day Uttar Pradesh to witness the festival there at the birthplace of Lord Sri Krishna. After his return to Bengal, he thought of starting the festival here. So he asked his followers to smear color or abir to Lord Krishna's idol and then put that abir on each other. He also instructed them to give the other person a treat with a local sweet called malpoa. The biographies of Sri Chaitanya say that he was very fond of this sweet.

Nepal

Holi, also known as Phagu Purnima, along with many other Hindu festivals, is celebrated in Nepal as a national festival. It is an important major Nepal-wide festival along with Dashain and Tihar (Dipawali). It is celebrated in the Nepali month of Falgun (Terai region celebrates on the same date as Indian Holi, while rest of the country celebrates it a day earlier), and signifies the legends of the Hindu god Krishna. They worship Saraswati shrine in Vajrayogini temples and celebrate the festival with their Hindu friends.

Traditional concerts are held in most cities in Nepal, including Kathmandu, Narayangarh, Pokhara, Itahari, Hetauda, and Dharan, and are broadcast on television with various celebrity guests.

People walk through their neighbourhoods to celebrate Holi by exchanging colours and spraying coloured water on one another. A popular activity is the throwing of water balloons at one another, sometimes called lola (meaning water balloon). Many people mix bhang (made from cannabis, milk and spices) in their drinks and food, as is also done during Shivaratri. It is believed that the combination of different colours at this festival takes all sorrow away and makes life itself more colourful.

Pakistan

Holi is celebrated by the minority Hindu population in Pakistan. Community events by Hindus have been reported by Pakistani media in various cities such as Karachi, Hazara, Rawalpindi, Sindh, Hyderabad, Multan and Lahore. The Hindu tribes of Cholistan in the Punjab province of Pakistan play the game called Khido in the days leading up to the Holi. The game Khido is considered sacred by them as it is believed that Parhlad used to play this game during his childhood.

Holi was not a public holiday in Pakistan from 1947 to 2016. Holi along with Diwali for Hindus, and Easter for Christians, was adopted as public holiday resolution by Pakistan's parliament in 2016, giving the local governments and public institutions the right to declare Holi as a holiday and grant leave for its minority communities, for the first time. This decision has been controversial, with some Pakistanis welcoming the decision, while others criticising it, with the concern that declaring Holi a public holiday advertises a Hindu festival to Pakistani children.

Indian diaspora

Over the years, Holi has become an important festival in many regions wherever Indian diaspora were either taken as indentured labourers during colonial era, or where they emigrated on their own, and are now present in large numbers such as in Africa, North America, Europe, Latin America, and parts of Asia such as Fiji.

Suriname
Holi is a national holiday in Suriname. It is called Phagwa festival, and is celebrated to mark the beginning of spring and Hindu mythology. In Suriname, Holi Phagwa is a festival of colour. It is customary to wear old white clothes on this day, be prepared to get them dirty and join in the colour throwing excitement and party.

Trinidad and Tobago
Phagwa is celebrated with a lot of colour and splendour, along with the singing on traditional Phagwah songs such as Chowtal and new songs such as Pichakaree. Holika Dahan is celebrated the night before Phagwah.

Guyana
Phagwah is a public holiday in Guyana, and peoples of all races and religions participate in the celebrations. The main celebration in Georgetown is held at the Mandir in Prashad Nagar.

Fiji
Indo-Fijians celebrate Holi or Pagua as its called in Fiji Hindi, as the festival of colours, folksongs, and dances. The folksongs sung in Fiji during Holi season are called phaag gaaian. Phagan, also written as Phalgan, is the last month of the Hindu calendar. Holi is celebrated on the full moon of Phagan. Holi marks the advent of spring and ripening of crops in Northern India. Not only it is a season of romance and excitement, folk songs and dances, it is also an occasion of playing with powder, perfumes, and colours. Many of the Holi songs in Fiji are around the theme of love-relationship between Radha and Krishna.

Mauritius
Holi in Mauritius comes close on the heels of Shivaratri. It celebrates the beginning of spring, commemorating good harvests and the fertile land. Hindus believe it is a time of enjoying spring's abundant colours and saying farewell to winter. It is considered one of the most exhilarating religious holidays in existence. During this event, participants hold a bonfire, throw coloured powder at each other, and celebrate wildly.

United States
Holi is celebrated in many US states by mainly Asian Americans, particularly those with Indian ancestry. It is usually hosted in Hindu temples or cultural halls. Members of Hindu associations and volunteers assist in hosting the event along with temple devotees. Some of the places known to celebrate Holi are New Brunswick (NJ), Spanish Fork (Utah), Houston (TX), Dallas (TX), South El Monte (CA), Milpitas (CA), Mountain House (CA), Tracy (CA), Lathrop (CA), Boston (MA), Potomac (MD), and Chicago (IL).

Indonesia
In Indonesia, Indian Indonesians and Balinese Hindu people celebrate Holi as festival of colours. The main celebrations are in Medan and Bali.

Sometimes the Indian immigrants from other countries may also celebrate a small-scale version of Holi.

Holi colours

Traditional sources of colours
The spring season, during which the weather changes, is believed to cause viral fever and cold. The playful throwing of natural coloured powders, called gulal has a medicinal significance: the colours are traditionally made of neem, kumkum, haldi, bilva, and other medicinal herbs suggested by Āyurvedic doctors.

Many colours are obtained by mixing primary colours. Artisans produce and sell many of the colours from natural sources in dry powder form, in weeks and months preceding Holi. Some of the traditional natural plant-based sources of colours are:

Orange and red
The flowers of palash or tesu tree, also called the flame of the forest, are typical source of bright red and deep orange colours. Powdered fragrant red sandalwood, dried hibiscus flowers, madder tree, radish, and pomegranate are alternate sources and shades of red. Mixing lime with turmeric powder creates an alternate source of orange powder, as does boiling saffron (kesar) in water.

Green
Mehendi and dried leaves of gulmohur tree offer a source of green colour. In some areas, the leaves of spring crops and herbs have been used as a source of green pigment.

Yellow

Haldi (turmeric) powder is the typical source of yellow colour. Sometimes this is mixed with chickpea (gram) or other flour to get the right shade. Bael fruit, amaltas, species of chrysanthemums, and species of marigold are alternate sources of yellow.

Blue
Indigo plant, Indian berries, species of grapes, blue hibiscus, and jacaranda flowers are traditional sources of blue colour for Holi.

Magenta and purple
Beetroot is the traditional source of magenta and purple colour. Often these are directly boiled in water to prepare coloured water.

Brown
Dried tea leaves offer a source of brown coloured water. Certain clays are alternate source of brown.

Black
Species of grapes, fruits of amla (gooseberry) and vegetable carbon (charcoal) offer grey to black colours.

Issues

Health impact
A 2007 study found that malachite green, a synthetic bluish-green dye used in some colours during Holi festival, was responsible for severe eye irritation in Delhi, if eyes were not washed upon exposure. Though the study found that the pigment did not penetrate through the cornea, malachite green is of concern and needs further study.

Another 2009 study reports that some colours produced and sold in India contain metal-based industrial dyes, causing an increase in skin problems to some people in the days following Holi. These colours are produced in India, particularly by small informal businesses, without any quality checks and are sold freely in the market. The colours are sold without labelling, and the consumer lacks information about the source of the colours, their contents, and possible toxic effects. In recent years, several non-governmental organisations have started campaigning for safe practices related to the use of colours. Some are producing and marketing ranges of safer colours derived from natural sources such as vegetables and flowers.

These reports have galvanised a number of groups into promoting more natural celebrations of Holi. Development Alternatives, Delhi's CLEAN India campaign, Kalpavriksh Environment Action Group, Pune, Society for Child Development through its Avacayam Cooperative Campaign have launched campaigns to help children learn to make their own colours for Holi from safer, natural ingredients. Meanwhile, some commercial companies such as the National Botanical Research Institute have begun to market "herbal" dyes, though these are substantially more expensive than the dangerous alternatives. However, it may be noted that many parts of rural India have always resorted to natural colours (and other parts of festivities more than colours) due to availability.

In urban areas, some people wear nose masks and sunglasses to avoid inhaling pigments and to prevent chemical exposure to eyes.

Environmental impact
An alleged environmental issue related to the celebration of Holi is the traditional Holika bonfire, which is believed to contribute to deforestation. According to a local tabloid, 30,000 bonfires burn every year during Holi, which is approximately 100 kilograms (220.46 lbs) of wood.

The use of heavy metal-based pigments during Holi is also reported to cause temporary wastewater pollution, with the water systems recovering to pre-festival levels within 5 days.

Influence on other cultures

Holi is celebrated as a social event in parts of the United States. For example, at Sri Sri Radha Krishna Temple in Spanish Fork, Utah, NYC Holi Hai in Manhattan, New York and Festival of Colors: Holi NYC in New York City, New York,

Holi-inspired events
A number of Holi-inspired social events have also surfaced, particularly in Europe and the United States, often organised by companies as for-profit or charity events with paid admission, and with varying scheduling that does not coincide with the actual Holi festival. These have included Holi-inspired music festivals such as the Festival Of Colours Tour and Holi One (which feature timed throws of Holi powder), and 5K run franchises such as The Color Run, Holi Run and Color Me Rad, in which participants are doused with the powder at per-kilometre checkpoints. The BiH Color Festival is a Holi-inspired electronic music festival held annually in Brčko, Bosnia and Herzegovina. In recent years, schools across Australia have also adopted Holi inspired fund raising activities which leverage fundraising platforms such as Australian Fundraising, School Fun Run, Colour Frenzy and Go Raise It Australia to conduct such events. New Zealand schools have also followed the trend with holi powder Colour Run fundraisers run by local company Go Raise It NZ.

There have been concerns that these events appropriate and trivialise aspects of Holi for commercial gain—downplaying or completely ignoring the cultural and spiritual roots of the celebration. Organisers of these events have argued that the costs are to cover various key aspects of their events, such as safe colour powders, safety and security, and entertainment.

See also

 Diwali
 Lathmar Holi

 , famous for ritualised public water fights

Notes

References

External links

 Braj ki Holi 2023 Schedule

Hindu festivals
Bengali festivals
Punjabi festivals
Hindu festivals in India
Spring festivals in India
Religious festivals in India
Hindu festivals in Nepal
Public holidays in Nepal
Traditions involving fire
Public holidays in Suriname
Festivals in Jharkhand
Nagpuri culture
Festivals in Assam
Days celebrating love

Holi


Alderaan, Yıldız Savaşları (Star Wars) serisinde yer alan ve görünüşü mavi-yeşil olan kurgusal bir gezegendir. İnsan benzeri yaşayanlarla dolu bir karasal gezegen olarak tasvir edilir ve barışçıl bir kültüre sahiptir. Film serisindeki baş karakterlerden biri olan Prenses Leia Organa ve aynı zamanda eski asi birliği şok askeri olan Cara Dune'nin ana gezegenidir. Alderaan, Orijinal 1977 filminde Ölüm Yıldızı'nın süper lazeriyle yok edilir.

Kaynakça

Yıldız Savaşları gezegenleri
Kurgusal karasal gezegenler

Alderaan


William Pickering may refer to:

Politicians
William Pickering (Australian politician), Western Australian state MP
William Pickering (governor) (1798–1873), Republican governor of Washington territory, 1862–1866
William A. Pickering (1840–1907), first Protector appointed by the British government to administer the Chinese Protectorate in colonial Singapore
William Pickering (British MP) for Warwick (UK Parliament constituency)

Sports
William Pickering (cricketer) (1819–1905), organiser of the first overseas cricket tour by an English side
William Pickering (footballer) (1894–1917), Scottish-born association football player, playing for English team Burnley
Bill Pickering (footballer, born 1901) (1901–1971), English-born professional footballer, playing for English and Welsh teams
Bill Pickering (Australian footballer) (1879–1939), Australian footballer for St Kilda

Others
William Pickering (fiction), director of the National Reconnaissance Office in Dan Brown's book Deception Point
William Pickering (publisher) (1796–1854), British publisher and bookseller
Bill Pickering (rocket scientist) (1910–2004), director of the NASA/Caltech Jet Propulsion Laboratory from 1954 to 1976
William Henry Pickering (1858–1938), American astronomer

William Pickering


Eduardo Martínez Torner (Oviedo, 7 de abril de 1888-Londres, 17 de febrero de 1955) fue un musicólogo, compositor y concertista español. Es autor del Cancionero Musical de la Lírica Popular Asturiana, una recopilación de quinientos temas del tesoro musical asturiano.

Biografía

Hijo de Filomena Torner, de la familia conocida en Oviedo como "Los Catalanes", y de Antonio Martínez Díaz, pastor de Llamo (pueblo del concejo o municipio asturiano de Riosa), empleado en la hacienda de la familia materna, la casona de Regla, edificio ovetense del . Inició sus estudios con Baldomero Fernández Casielles, Saturnino del Fresno Arroyo e Ignacio Ruiz de la Peña (organista de la catedral de Oviedo), y se examinó libre de los cinco primeros cursos de piano en el Conservatorio de Madrid, finalizando sus estudios tres años más tarde. De 1912 a 1914, estudió en la Schola Cantorum de París con Vincent d'Indy, teniendo que regresar a España con el estallido de la Primera Guerra Mundial. Fue becado en 1916 por la Diputación de Asturias para proseguir sus estudios en Madrid.

En 1924, viajó a México y Cuba con José Martínez Suárez "Cuchichi" para una gira de 28 conferencias-concierto sobre los diferentes tipos de tonada tradicional asturiana. En 1929 se unió al grupo de folcloristas del Pueblo Español de Barcelona, que dirigía Francesc Carreras.

En la órbita de actividades pedagógicas de la Institución Libre de Enseñanza, Torner colaboró con Menéndez Pidal en el Centro de Estudios Históricos, llegando a dirigir la sección de Musicografía y Folklore. En 1920 publicó el Cancionero musical de la lírica popular asturiana. Alojado en la Residencia de Estudiantes, participó con Jesús Bal y Gay en la recogida de materiales para lo que más de cuarenta años después se publicaría como Cancionero gallego.

Entre 1932 y 1933 Torner se integró en las tareas de las Misiones Pedagógicas como creador y director del Coro del Pueblo (compuesto por estudiantes universitarios y estudiantes y de Magisterio), y coordinador general encargado de la selección de pasajes y temas musicales.

Se exilió en Londres al comienzo de la Guerra Civil Española. En la capital inglesa participó en las labores culturales del Instituto Español, activo desde el 20 de enero de 1944 al 31 de diciembre de 1950, y en programas de folklore en la BBC. Murió en 1955, cuando preparaba su regreso a España.

Obra
Las investigaciones de Martínez Torner fueron decisivas en la recuperación del repertorio para vihuela del . Fruto de su trabajo con fondos bibliográficos antiguos son Colección de vihuelistas españoles del S.XVI y Narváez: El Delfín de la Música. 1538. Su obra más conocida, el Cancionero Musical de la Lírica Popular Asturiana que se publicó en 1920, y cinco años más después se anunció la segunda parte, con mil temas más; una ampliación que nunca editó y que sus biógrafos consideran perdida.
Sí apareció en 1928, publicada por la Biblioteca del Estudiante dirigida por Ramón Menéndez Pidal, una serie de setenta y tres canciones del cancionero popular. Más tarde aparecieron sus trabajos: Metodología del canto y de la música, Temas folklóricos: música y poesía, El folklore en la escuela y el Cancionero Musical Español, en su edición de 1948. Asimismo, compuso dos zarzuelas: La promesa y La maragata.

En 2005, en el quincuagésimo aniversario de su muerte, Anabel Santiago y el gaitero Alberto Varillas llevaron por los escenarios asturianos un espectáculo en su memoria.

Referencias

Enlaces externos
 Cancionero musical de la lírica popular asturiana Consultado en junio de 2014.
 Cancionero musical de la lírica popular asturiana (facsímil en Google-books) Consultado en junio de 2014.
 Cancionero musical, selección y armonización de Eduardo Martínez Torner (Madrid, Junta para Ampliación de Estudios-Instituto Escuela, 1928, 181 p. Facsímil digital en Biblioteca Virtual CSIC.

Compositores de España
Exiliados del franquismo en Reino Unido
Folcloristas de España del siglo XX
Institución Libre de Enseñanza
Música de Asturias
Musicólogos de España
Misiones Pedagógicas
Residentes
Nacidos en Oviedo

Eduardo Martínez Torner


Salsabil (1987-1996) est une jument de course pur-sang anglais, née en Irlande de l'union de Sadler's Wells et Flame of Tara, par Artaius. Propriété de Cheikh Hamdan Al Maktoum, entraînée par John Dunlop et montée par Willie Carson, elle fut l'une meilleures juments de son époque.

Carrière de course
Née en Irlande, élevée au haras Kilcarn Stud, Salsabil est acquise yearling par Cheikh Hamdam pour $ 800 000 dollars en 1988. La pouliche est envoyée dans le Sussex chez John Dunlop qui la fait débuter en septembre 1989 sur le petit hippodrome de Nottingham. Salsabil se balade, laissant entrevoir un potentiel sortant de l'ordinaire. Et pourtant, à la surprise générale, elle s'incline, de justesse. Ce qui ne l'empêche pas de se présenter quinze jours plus tard au départ du Prix Marcel Boussac à Longchamp, grimpant quelques étages d'un seul coup. Elle s'impose sans coup férir, dominant Houseproud, futur lauréate de la Poule d'Essai des Pouliches. La voilà propulsée parmi les favoris des classiques du printemps.

De retour à 3 ans, Salsabil fait un retour tonitruant dans une préparatoire aux 1000 Guinées, les Fred Darling Stakes, où elle pulvérise ses adversaires, et pas n'importe lesquelles, Dead Certain, lauréate des Cheveley Park Stakes et Chimes of Freedom, qui avait remporté les Moyglare Stud Stakes. Pouliche à battre dans les 1000 Guinées, elle s'adjuge un premier classique, confirmant qu'elle est bien la numéro 1 en Europe. Un mois plus tard, elle aborde pour la première fois la distance classique dans les Oaks, où on lui oppose la championne In The Groove, qui vient de gagner les 1000 Guinées Irlandaises, le premier des quatre groupe 1 qui devait garnir son palmarès. Salsabil survole l'épreuve, de 5 longueurs, In The Groove est quatrième. Sans rivales chez les pouliches, Salsabil va ensuite défier les mâles dans l'Irish Derby : un défi de taille, puisqu'aucune femelles ne s'est imposé dans cette course depuis Gallinaria en... 1900. Et ce n'est pas un Irish Derby au rabais, puisque se présentent au départ le jumelé gagnant du Derby d'Epsom, Quest For Fame et Blue Stag, ainsi que le très estimé Belmez, futur vainqueur des King George. Mais Salsabil montre encore une fois qu'elle est une championne exceptionnelle et ne se laisse pas approcher par tout ce beau monde.

Voici l'automne. Le meilleur cheval d'Europe s'appelle Salsabil et le Prix de l'Arc de Triomphe doit consacrer son règne. La pensionnaire de John Dunlop reparaît en septembre à Longchamp dans ce Prix Vermeille qui est autant un objectif en soi qu'une dernier marche avant l'Arc. Elle gagne. Mais doit s'employer pour devancer d'une encolure Miss Alleged, qui n'est pas n'importe qui, certes, puisqu'elle va s'offrir une Breeders' Cup Turf l'année suivante, et In The Groove, troisième. La victoire est moins franche, mais la victoire est là, et naturellement Salsabil est la grande favorite du Prix de l'Arc de Triomphe. Il n'y a pas vraiment d'explication au cuisant échec qu'elle y essuie, terminant dixième, juste derrière In The Groove. Pour la première et dernière fois de sa carrière, Salsabil a manqué sa course. Mais c'était la course à ne pas manquer. Rideau.

Timeform lui attribua un rating de 130, qui reflète finalement assez peu son remarquable palmarès. Dans leur livre A Century of Champions, John Randall et Tony Morris la classe au treizième rang des meilleures pouliches entraînées en Angleterre et en Irlande au 20e siècle.

Résumé de carrière

Au haras
Retirée à Shadwell Stud, Salsabil allait s'avérer bonne poulinière. Elle a eu cinq foals :

 Firdous (Nashwan)
 Bint Salsabil (Nashwan) : Rockfel Stakes (Gr.3), 2e Nell Gwyn Stakes (Gr.3), Prix de la Nonette (Gr.3), 4e Sun Chariot Stakes (Gr.2).
 Sahm (Mr. Prospector) : Knickerbocker Handicap (Gr.2), 2e Kelso Handicap (Gr.2).
 Muhaba (Mr. Prospector)
 Alabaq (Riverman) : Premio Bagutta (Gr.3), 2e Winter Hill Stakes (Gr.3), 3e Ribblesdale Stakes (Gr.2), 4e Fillies Mile.

Salsabil meurt prématurément, en 1996, des suites d'un cancer du colon. Elle est enterrée dans son haras.

Origines
Salsabil est l'une des premières championnes issues de Sadler's Wells, et sa formidable saison 1990 contribua pour beaucoup à l'obtention du premier des quelque quatorze titres de tête de liste des étalons en Angleterre et en Irlande de celui qui allait régner sur l'élevage européen durant une quinzaine d'années. La mère de Salsabil, Flame of Tara (fille d'Artaius, vainqueur des Sussex Stakes et des Eclipse Stakes, mais médiocre étalon), était l'une des meilleures pouliches de sa génération : lauréate des Coronation Stakes et des Pretty Polly Stakes, deux courses labellisées groupe 2 à son époque, elle se classa aussi deuxième des Champion Stakes. Flame of Tara est une descendante de la jument-base Aloe (1926), dont descendent aussi les grands champions Pebbles, Nashwan, Round Table ou Go For Wand. Elle s'est avérée une poulinière exceptionnelle, dont voici une liste sélective des produits :

 Nearctic Flame (1986, Sadler's Wells) : 3e Ribblesdale Stakes (Gr.2). Mère de :
 Blushing Flame (Blushing Groom) : Curragh Cup (Gr.3).
 Salsabil (1987, Sadler's Wells)
 Marju (1988, Last Tycoon) : St. James's Palace Stakes, 2e Derby, étalon de premier plan, père de huit vainqueur de groupe 1.
 Danse Royale (1990, Caerleon) : Prix de Psyché (Gr.3), 3e Irish 1000 Guineas, Pretty Polly Stakes, Meld Stakes (Gr.3).
 Song of Tara (1992, Sadler's Wells) : 3e Geoffrey Freer Stakes (Gr.2), Brigadier Gerard Stakes (Gr.3), Meld Stakes (Gr.3).
 Flame of Athens (1993, Royal Academy) : Railway Stakes (Gr.3).
 Spirit of Tara (1987, Sadler's Wells) : 2e Blandford Stakes (Gr.2). Mère de :
 Echo of Light (Dubai Millennium) : Prix Daniel Wildenstein, Summer Stakes (Gr.3), Prix Gontaut-Biron, Strensall Stakes (Gr.3), 3e Premio Vittorio di Capua.
 Irish History (Dubawi) : 3e Coronation Stakes.
 Flame of Gibraltar (Rock of Gibraltar) : 2e Ribblesdale Stakes (Gr.2).
 Akarem (Kingmambo) : 3e Curragh Cup (Gr.3).
 Rose of Tara (1996, Generous). Mère de :
 Essential Edge (Storm Cat) : Canadian Stakes (Gr.2).

Pedigree

Références

Cheval de course
Cheval de course né en 1987
Animal né en 1987
Animal mort en 1996
Animal né en Irlande
Poulinière pur-sang anglais
Famille 2-f

Salsabil (cheval)


1988 Yaz Olimpiyatlarındaki güreş etkinlikleri 18 Eylül - 1 Ekim 1988 tarihleri arasında, oyunların düzenlendiği yer olan Güney Kore'nin Seul kentinde Sangmu Spor Salonunda düzenlendi.

Madalya tablosu

Madalya özeti

Erkekler serbest

Erkekler grekoromen

Katılımcı ülkeler
69 ülkeden toplam 429 güreşçi yarıştı:

Ayrıca bakınız
Erkekler serbest güreşte dünya ve Olimpiyat şampiyonları listesi

Kaynakça

Dış bağlantılar

 Official Olympic Report

2020
Güreş
1988'de güreş
Güney Kore'de güreş
Güney Kore'de düzenlenen uluslararası güreş müsabakaları

1988 Yaz Olimpiyatları'nda güreş


بلدية ناروس دي سالدوينيا (بالإسبانية: Narros de Saldueña) هي بلدية تقع في مقاطعة آبلة التابعة لمنطقة قشتالة وليون وسط إسبانيا.

الديموغرافيا
بلغ عدد سكان بلدية ناروس دي سالدوينيا 137 نسمة عام 2011 (وفقاً للمعهد الوطني للإحصاء الإسباني).

مراجع

مصادر
  الموقع الرسمي لبلدية ناروس دي سالدوينيا

أماكن مأهولة في آبلة
بلديات آبلة

ناروس دي سالدوينيا


Godfred Hartmann (né le 24 juillet 1913 à Copenhague et y décédé le 7 février 2001) est un écrivain et éditeur danois, marié à l'écrivain et historienne d'art Sys Hartmann.

Biographie
Hartmann acquiert sa formation d'éditeur auprès de la maison Gyldendal, à Londres, New York et Stockholm. Il reprend ensuite avec Niels Helweg-Larsen la maison édition danoise Thaning & Appel. Dans son ouvrage intitulé I Delfinens Tegn, Godfred Hartmann décrit avec humour ses 26 années passées à la tête de cette maison d'édition. Sa publication de Fanny Hill de John Cleland, roman érotique du , amènera un long procès qu'il gagnera finalement devant la Cour Suprême, entraînant un revirement jurisprudentiel déterminant pour la libération des mœurs au Danemark à l'époque. Godfred Hartmann quitte Thaning & Appel en 1968 et rejoint Gyldendal jusqu'en 1980.

En tant qu'écrivain, Godfred Hartmann débute en 1963 et publiera ensuite de nombreux ouvrages autobiographiques ou historiques, dont plusieurs sont devenus très populaires au Danemark.

Godfred Hartmann appartenait à la sixième génération d'artistes dans la famille Hartmann. Sa petite fille est la réalisatrice Frederikke Aspöck.

Œuvres

 Også en slags rejsende (1963)
 Sig nu pænt goddag (1974)
 De må gerne sige du (1976)
 Christian (1977 – On the life of Christian IV)
 Genbrug (1978)
 Nordsjællandsrejsen (1978)
 Kongens børn (1981 – On the children of Christian IV, with a particular emphasis on Leonora Christina)
 Til London (1982)
 Henne om hjørnet – og andre uhøjtidelige beretninger om rejser og strejftog (1984)
 Urania (1989 – On Tyge Brahe)
 Der er nok at se til (1990)
 Gode Dronning (1993 – On Sophie Magdalene, queen consort of the Swedish King Gustaf III)
 Hilsen fra min kuglepen (1994)
 I delfinens tegn (1996)
 Med ledsager (1998)

Notes et références

Bibliographie
 Godfred Hartmann, in Dansk Biografisk Leksikon, 3rd edition, 1979-84: volume 6

Liens externes

Écrivain danois du XXe siècle
Éditeur du XXe siècle
Naissance en juillet 1913
Naissance à Copenhague
Décès en février 2001
Décès à Copenhague
Décès à 87 ans

Godfred Hartmann


Oocystella, rod zelenih algi iz porodice Oocystaceae, dio reda Chlorellales. Postoji sedam priznatih vrsta, sve su slatkovodne. Opisana je 1903. godine

Vrste
 Oocystella carpatica Hindák
 Oocystella heteromucosa (Hegewald) Hindák
 Oocystella mongolica (Antipova) Hindák & Zagorenko
 Oocystella nephrocytioides (Fott & Cado) Hindák
 Oocystella oogama Hindák
 Oocystella piscinalis Hindák
 Oocystella radiosa Hindák

Izvori

Oocystaceae

Oocystella


Ai noștri este un serial de comedie românesc care a debutat pe PRO TV la data de 2 martie 2017. Este vorba de două familii diferite care vor să devină un neam unit.

Sinopsis
Două familii complet diferite, Ciorbă și Ghica, au un singur lucru în comun pe care, din păcate, nu îl pot evita: cumetria! Cei doi copii din familii, Irina și Horațiu, se îndrăgostesc iremediabil și hotărăsc să facă pasul cel mare - căsătoria. Cu toate că interesele celor două familii nu au nici un punct în comun, tinerii îndrăgostiți sunt convinși că acest aspect nu va reprezenta o piedică în calea către fericire, O familie numeroasă. În Familia Ghica, mama este profesoară, tatăl contabil, iar Horațiu, fiul celor doi, este un polițist corect. Deși nu au posibilități financiare foarte bune, au valori foarte bine stabilite, pe care le urmează cu strictețe: sunt onorabili și întotdeauna respectând legea! La polul opus, familia Ciorbă este mai înstărită, însă jonglând la limita legalității. Nu au ajuns chiar la nivelul familiei Soprano, dar Sandu, capul familiei, încearcă din răsputeri! Irina, cea mai tânără fiică, este inocentă și diferită față de toți cei lângă care a crescut. Povestea serialului urmărește cei doi îndrăgostiți, dar și lupta pentru supremație a celor doi tați, Sandu și Marin, care nu poate duce decât la situații care vor stârni hohote de râs!

Personaje Principale
Elena (Emilia Popescu)
Veronica (Gabriela Popescu)
Marin (Constantin Pușcașu)
Brigitte (Letiția Vlădescu)
Apostol (Marius Damian)
Sandu (Teodor Corban)
Doru (Andrei Hutuleac)
Daria (Mara Dinu)
Darius (David Blaj)
Tibi (Marin Grigore)
Irina (Cristina Mihăilescu)
Mădălina (Ana Adelaida Perjoiu)
Horațiu (Vlad Logigan)
Mia

Personaje Secundare
Îngrijitor parc (Mihai Munteniță)
Om bătrân (Ion Arcudeanu)
Client (Andrei Ciobanu)
Doctor (Tourialay Akbari)
Marcello (Mihai Călin)
Mamaia (Manuela Hărăbor)
Datornic (Cosmin Teodor Pană)
Nelu Oprea (Angel Popescu)
Nepotul (Alexandru Voicu)

Sezoane

Episoade

Sezonul 1

Sezonul 2

Seriale românești de televiziune
Pro TV
Seriale de televiziune din 2017

Ai noștri


Urbanistička cjelina mjesta Kaštel Kambelovca predstavlja zaštićeno kulturno dobro.

Opis dobra
Povijesna jezgra Kaštel Kambelovca osnovana je u 16.st. oko kule splitske obitelji Cambi. Prostor sjeverno i istočno od kule nasut je 1566.g., te je područje sela uz kulu utvrđeno obrambenim zidom s ulazom na sjeveru. Sjeverno od kule formirao se seoski trg. Jugozapadno je izgrađen kaštel trogirske obitelji Grisogono. Uz obalu je kaštel Piškera koji su krajem 15. st. podigli stanovnici srednjovjekovnog sela Kruševika. Na sjeverozapadu današnjeg naselja nalazi se tzv. Novo selo. Niz kuća na sjeveru činio je bedem naselja. U središtu se nalaze tzv. Kumbatove kule, utvrđene kuće obitelji Cambi iz 15. st. U 19. st. je u sjeveroistočnom dijelu izgrađena bratska kuća i seoska peć.

Zaštita
Pod oznakom Z-3245 zavedena je pod vrstom "kulturno-povijesna cjelina", pravna statusa zaštićena kulturnog dobra, klasificirano kao "urbana cjelina".

Izvori

Zaštićene urbane cjeline u Splitsko-dalmatinskoj županiji
Kaštel Kambelovac

Kaštel Kambelovac (urbanistička cjelina)


The Arjuna asteroids (also known as "Arjunas") are a dynamical group of asteroids in the Solar System. Arjunas are near-Earth objects (NEOs) whose orbits are very Earth-like in character, having low inclination, orbital periods close to one year, and low eccentricity. The group is named after Arjuna, a central hero in Hindu epic Mahabharata. The definition is somewhat vague and overlaps the definition of the four well-established Apollo, Amor, Aten and Atira groups. They constitute a dynamically cold group of small NEOs that experience repeated trappings in the 1:1 mean-motion resonance with the Earth.

Members

Potential members of the Arjuna group with their Apollo (APO) or Aten (ATE) group classification in parentheses, include:

References

Further reading
 Evidence for a near-Earth asteroid belt Rabinowitz, David L.; Gehrels, Tom; Scotti, James V.; McMillan, Robert S.; Perry, Marcus L.; Wiśniewski, Wiesław Z.; Larson, Stephen M.; Howell, Ellen S.; & Mueller, Beatrice E. A. (1993), Nature, Volume 363, no. 6431, pp. 704-706.
 The Near-Earth Object Population Gladman, Brett J.; Michel, Patrick; & Froeschlé, Claude (2000), Icarus, Volume 146, Issue 1, pp. 176-189.
 A resonant family of dynamically cold small bodies in the near-Earth asteroid belt de la Fuente Marcos, Carlos; de la Fuente Marcos, Raúl (2013), Monthly Notices of the Royal Astronomical Society: Letters, Volume 434, Issue 1, pp. L1-L5.
 Geometric characterization of the Arjuna orbital domain de la Fuente Marcos, Carlos; de la Fuente Marcos, Raúl (2015), Astronomische Nachrichten, Volume 336, Issue 1, pp. 5–22.

Earth co-orbital asteroids

Arjuna asteroid


Øregrib (Torgos tracheliotos) er en høgefugl, der lever i Afrika og Arabien.

Eksterne henvisninger
  Netfugl.dk
  Avibase - the world bird database

Høgefugle
Afrikas fugle
Fugle fra Arabien

Øregrib


Benjamin Elliott Turner (Doncaster, 28 de maio de 1999), conhecido como Ben Turner, é um ciclista profissional britânico que milita nas fileiras do conjunto Ineos Grenadiers.

Palmarés
 2023
 Volta a Múrcia

Resultados em Grandes Voltas e Campeonatos do Mundo

—: não participaAb.: abandono

Notas e referências

Ligações externas

 Ficha e palmarés de Ben Turner sitiodeciclismo.net

Ciclistas do Reino Unido
Naturais de Doncaster

Ben Turner


Das schwarz-weiß-rote Himmelbett ist eine Filmkomödie aus dem Jahre 1962 mit Martin Held und Thomas Fritsch. Regie führte Rolf Thiele.

Handlung
Deutschland, kurz vor 1914. Der 17-jährige Unterprimaner Jean de Wehrt ist ein echtes Schlitzohr. Der Sohn des rheinischen Gerichtspräsidenten Friedrich de Wehrt denkt gar nicht daran, dem Ernst des Lebens zu gehorchen, sondern will viel lieber auf absehbare Zeit in die weite Welt hinausziehen und das Leben in vollen Zügen genießen. So folgt er den Verlockungen der Großstadt und führt fortan das muntere Leben eines jugendlichen Bonvivants, dessen Welt die Theaterlogen und Großbürgerboudoirs sind. Nach einer Vorstellung lernt er die verführerische Schauspielerin Germaine kennen, die ihn alsbald in die hohe Kunst der Liebe einführt. Jeans Tante Arabelle, die sich an ihre eigene Jugend nur zu gut erinnert, hat dafür Verständnis, dass sich der Junge erst einmal die Hörner abstoßen will, und gibt ihm das nötige Kleingeld, um seine Affäre auszuleben.

Jeans weitere Familie ist jedoch nicht gerade begeistert, als sie vom lockeren Lebenswandel des Juniors erfährt. So beschließt der Familienvorstand, die Zügel anzuziehen und den Jungen auf ein sehr viel sittenstrengeres Gymnasium einer Kleinstadt zu verbannen, wo sich die "sündigen" Verlockungen in Grenzen halten. Dort soll er sich unter der Obhut der gestrengen Frau Mertens ganz den schulischen Leistungen widmen. Doch eines Tages begegnet Jean der hübschen Französin Gertrude Forrestier, in die er sich Hals über Kopf verliebt.

Als das Liebespaar beim vertrauten Tête-à-tête ertappt wird, fliegt Jean hochkant auch aus dieser Schule. Um ihn endlich zur Raison zu bringen, wird entschieden, dem 'Lotterbuben' beim Barras die Flausen endgültig auszutreiben. Und so landet Jean de Wehrt als Fahnenjunker beim preußischen Militär. Doch Tante Arabelle tut das Ihre, um das junge Glück von Jean und Gertrude zu retten und bietet den beiden ein kuscheliges Liebesnest. Da bricht der Erste Weltkrieg aus…

Produktion
Der Film wurde vom 5. Juli bis 15. August 1962 in den Bavaria-Studios von Geiselgasteig gedreht. Die Uraufführung erfolgte am 22. November 1962 in München. Die Fernseherstausstrahlung fand am 20. April 1970 im ZDF statt.

Die Vorlage zu diesem Film lieferte der Roman Cancan und großer Zapfenstreich von Hans Rudolf Berndorff, der im Film auch einen Gastauftritt als Polizist hatte.

Der Titel spielt auf die Nationalfarben des deutschen Kaiserreichs, Schwarz-Weiß-Rot, an.

Die umfangreichen Belle-Époque-Kulissen entwarf Max Mellin, die Kostüme stammen aus der Hand Ina Steins. Walter Rühland zeichnete für den Ton verantwortlich.

Der Film erhielt 1962 den Bambi, 1963 ging der Ernst-Lubitsch-Preis an den Hauptdarsteller Thomas Fritsch. Für Marie Versini war Das schwarz-weiß-rote Himmelbett ihr deutsches Filmdebüt.

Kritik
Das große Personenlexikon des Films schrieb in der Biografie des Regisseurs: Thiele "versuchte dem Wilhelminismus in "Das schwarz-weiß-rote Himmelbett" eine gewisse Schlüpfrigkeit abzugewinnen."

Das Lexikon des Internationalen Films urteilte über Das schwarz-weiß-rote Himmelbett: "Bis in die Chargenrollen hervorragend besetzt, nicht ohne überraschende Gags der Regie, im Stilganzen aber treudeutsch schwer."

Der Onlineauftritt von Cinema befand: "Etwas angestaubt, aber pikant charmant."

Der Evangelische Film-Beobachter beurteilte den Film als "kurzweilig und satirisch aufgezogen, jedoch letzten Endes dem üblichen Klamottenstil erliegend."

Weblinks

Einzelnachweise

Schwarzweißfilm
Deutscher Film
Filmkomödie
Literaturverfilmung
Filmtitel 1962

Das schwarz-weiß-rote Himmelbett


Gloppefjorden (også Gloppenfjorden) er en fjordarm af Hundvikfjorden og Nordfjord i Vestland fylke i Norge. Den er ca. 12 km lang, og ligger i  Gloppen kommune. Inderst i fjorden ligger kommunecenteret Sandane.

Fjorden får tilført ferskvand fra omliggende vassdrag, med lakseelven Gloppeelva fra Breimsvatnet som den største. Elven munder ud en kilometer syd for Sandane ved Sandane Camping og badestranden Fitjesanden. Mellem Fitje og Sandane ligger Selvågane, et vådområde med en ubeboetd holm. Dette er et fredet fuglereservat for flere arter havfugle.

Langs fjorden ligger gode landbrugsområder. Sydsiden er præget af højere fjelde og gårde med navne som Arnestad, Gimmestad, Rygg, Sande ligger ved fjorden langs det som kaldes Sørstranda. Videre langs fjorden ligger Devik og længst mod vest, Hestenesøyra som skiller indløbet til Gloppefjorden fra Hyefjorden. Nordsidaen af fjorden har lavere fjeldformationer. Længst mod vest ligger Sandane lufthavn og Anda med færgeforbindelse til Lote på nordsiden af Nordfjord.

Området ved Hjelmeset har nogle år ynglende havørne. Fjorden har en egen lokal sildestamme.

Kilder og henvisninger

 naturogferie.no om kajakkpadling på Gloppefjorden

Fjorde i Vestland
Gloppen

Gloppefjorden


Arka Bahçem, Türk şarkıcı Göksel'in dördüncü stüdyo albümü. 1 Mart 2005'te Sony BMG Music Entertainment Türkiye tarafından yayımlandı.

Şarkı listesi
 "Karar Verdim" - 3:32
 "Arka Bahçemde" - 4:15
 "Bi' Seni Konuşurum" - 3:52
 "Benden Geçti Aşk" - 4:13
 "Saadet Şerbeti" - 3:30
 "Aşıklar Cenneti" - 3:43
 "Dönme" - 4:57
 "Kalbim Rehin" - 3:52
 "Dünya" - 3:53
 "Bilirim Sonunu" - 4:12
 "Kim Bilir" - 4:04

2005 albümleri
Göksel albümleri
Sony Music Entertainment albümleri

Arka Bahçem


La epilepsia abdominal es una afección poco común que consiste en una serie de trastornos gastrointestinales causados por actividad convulsiva epiléptica. No se ha demostrado una relación causal entre la actividad convulsiva y los síntomas gastrointestinales; sin embargo, los síntomas gastrointestinales no pueden explicarse por otros mecanismos
fisiopatológicos y se mejoran con el tratamiento anticonvulsivo.
La epilepsia abdominal puede ser una causa rara de dolor abdominal recurrente. Se ha descrito como un tipo de epilepsia del lóbulo temporal. La respuesta a los anticonvulsivos puede ayudar en el diagnóstico.

Síntomas
El síntoma más común de epilepsia abdominal es el dolor abdominal seguido de vómito incontrolable precedida generalmente por letargo.

Incidencia
Si bien faltan estimaciones fiables de la incidencia, la epilepsia abdominal es considerada como una condición muy rara. La mayoría de la literatura médica publicada tratar la epilepsia abdominal es en forma de informes de casos individuales. Un artículo de revisión de 2005 encontró un total de 36 casos descritos en la literatura médica.

Historia
Trousseau es comúnmente reconocido como el primero en describir el estado en 1868 en un niño con síntomas gastrointestinales paroxísticos que culminaron en ataques epilépticos grand mal.
El primer relato de la epilepsia abdominal con el apoyo de los trazados del EEG se produjo en 1944 en un artículo de MT Moore, seguido por los informes de casos subsiguientes del mismo grupo.

Véase también
Epilepsia
Convulsión

Referencias

Enfermedades del aparato digestivo
Enfermedades raras
Enfermedades neurológicas

Epilepsia abdominal


المحفظة معايا فيلم مصري من بطولة عادل إمام ونورا أُنتج في سنة 1978.

قصة الفيلم

يفشل عطوه قي دراسته فيحترف النشل ويتقابل مع زميل دراسته شكرى الذي يشغل منصب مدير إحدى الشركات ويعده بتوفير عمل له وعندما يماطله يسرق حافظة نقوده ويجد بها مستندات تدين شكرى وشخصيات هامة قي عمليات نصب واختلاسات

طاقم العمل

عادل إمام

نورا

عمر الحريري

سمير صبرى

سنة الإنتاج :1978

الموسيقى :جمال سلامه

المصور :كمال كريم

المنتاج :رشيده عبد السلام

المخرج :محمد عبد العزيز

المنتج :أفلام جمال التابع

أفلام مصرية إنتاج 1978
أفلام عادل إمام
أفلام ميمي جمال
أفلام أخرجها محمد عبد العزيز

المحفظة معايا (فيلم)


Nicolae Bâzoi este un politician român, fost primar al sectorului 5 în perioada februarie 1992 - iunie 1996 din partea PNL. A fost primul primar al sectorului 5 ales prin alegeri locale libere după 1989.

Referințe

Vezi și
 Lista primarilor sectoarelor bucureștene aleși după 1989

Legături externe
 Remember 26 aprilie 1994 - Presa acum 20 de ani - amosnews.ro

Nașteri cu dată necunoscută
Primari ai sectoarelor Bucureștiului
Politicieni români în viață
Politicieni români din secolul al XX-lea
Membri ai Partidului Național Liberal

Nicolae Bâzoi


Akkaya, Sakarya ilinin Geyve ilçesine bağlı bir mahalledir.

Tarihçe
Adını mahallenin tepesinde bulunan ak renkli kayadan almaktadır.

Coğrafya
Sakarya il merkezine, Geyve ilçesine 6 km. uzaklıktadır.

Nüfus

Kaynakça

Dış bağlantılar
 Yerelnet

Geyve'nin mahalleleri

Akkaya, Geyve


Alpha-1 antitrypsin or α1-antitrypsin (A1AT, α1AT, A1A, or AAT) is a protein belonging to the serpin superfamily. It is encoded in humans by the SERPINA1 gene. A protease inhibitor, it is also known as alpha1–proteinase inhibitor (A1PI) or alpha1-antiproteinase (A1AP) because it inhibits various proteases (not just trypsin). In older biomedical literature it was sometimes called serum trypsin inhibitor (STI, dated terminology), because its capability as a trypsin inhibitor was a salient feature of its early study. As a type of enzyme inhibitor, it protects tissues from enzymes of inflammatory cells, especially neutrophil elastase, and has a reference range in blood of 0.9–2.3 g/L (in the US the reference range is expressed as mg/dL or micromoles), but the concentration can rise manyfold upon acute inflammation.

When the blood contains inadequate amounts of A1AT or functionally defective A1AT (such as in alpha-1 antitrypsin deficiency), neutrophil elastase is excessively free to break down elastin, degrading the elasticity of the lungs, which results in respiratory complications, such as chronic obstructive pulmonary disease, in adults. Normally, A1AT leaves its site of origin, the liver, and joins the systemic circulation; defective A1AT can fail to do so, building up in the liver, which results in cirrhosis in either adults or children.

In addition to binding to neutrophil elastase released by inflammatory cells, A1AT also binds to elastase localized on the cell surface in which case elastase does not act as an enzyme, but instead acts to signal cells to undergo locomotion. Besides liver cells, A1PI is produced in bone marrow, by lymphocytic and monocytic cells in lymphoid tissue, and by the Paneth cells of the gut.

Inactivation of A1AT by enzymes other than elastase due to inflammation/infection causes the migration of T cells to halt precisely at the site where the pathologic insult exists. This suggests a role for α1PI not only in locomotion of lymphocytes through tissue, but as a consequence of infection, a primary role as a sentinel in immune vigilance.

A1AT is both an endogenous protease inhibitor and an exogenous one used as medication. The pharmaceutical form is purified from human donor blood and is sold under the nonproprietary name alpha1–proteinase inhibitor (human) and under various trade names (including  Aralast NP, Glassia, Prolastin, Prolastin-C, and Zemaira). Recombinant versions are also available but are currently used in medical research more than as medication.

Function
A1AT is a 52-kDa serpin and, in medicine, it is considered the most prominent serpin; the terms α1-antitrypsin and protease inhibitor (Pi) are often used interchangeably.

Most serpins inactivate enzymes by binding to them covalently. These enzymes are released locally in relatively low concentrations where they are immediately cleared by proteins such as A1AT. In the acute phase reaction, a further elevation is required to "limit" the damage caused by activated neutrophil granulocytes and their enzyme elastase, which breaks down the connective tissue fiber elastin.

Besides limiting elastase activity to limit tissue degradation, A1PI also acts to induce locomotion of lymphocytes through tissue including immature T cells through the thymus where immature T cells mature to become immunocompetent T cells that are released into tissue to elevate immune responsiveness.

Like all serine protease inhibitors, A1AT has a characteristic secondary structure of beta sheets and alpha helices. Mutations in these areas can lead to non-functional proteins that can polymerise and accumulate in the liver (infantile hepatic cirrhosis).

Role in disease

Disorders of this protein include alpha-1 antitrypsin deficiency, an autosomal co-dominant hereditary disorder in which a deficiency of alpha-1 antitrypsin leads to a chronic uninhibited tissue breakdown. This causes the degradation especially of lung tissue and eventually leads to characteristic manifestations of pulmonary emphysema. Evidence has shown that cigarette smoke can result in oxidation of methionine 358 of α1-antitrypsin (382 in the pre-processed form containing the 24 amino acid signal peptide), a residue essential for binding elastase; this is thought to be one of the primary mechanisms by which cigarette smoking (or second-hand smoke) can lead to emphysema. Because A1AT is expressed in the liver, certain mutations in the gene encoding the protein can cause misfolding and impaired secretion, which can lead to liver cirrhosis.

An extremely rare form of Pi, termed PiPittsburgh, functions as an antithrombin (a related serpin), due to a mutation (Met358Arg). One person with this mutation has been reported to have died of a bleeding diathesis.

A liver biopsy will show abundant PAS-positive globules within periportal hepatocytes.

Patients with rheumatoid arthritis (RA) have been found to make autoantibodies toward the carbamylated form of A1AT in the synovial fluid. This suggests that A1AT may play an anti-inflammatory or tissue-protecting role outside the lungs. These antibodies are associated with a more severe disease course, can be observed years before disease onset, and may predict the development of RA in arthralgia patients. Consequently, carbamylated A1AT is currently being developed as an antigenic biomarker for RA.

Nomenclature
The protein was initially named "antitrypsin" because of its ability to bind and irreversibly inactivate the enzyme trypsin in vitro covalently. Trypsin, a type of peptidase, is a digestive enzyme active in the duodenum and elsewhere.

The term alpha-1 refers to the protein's behavior on protein electrophoresis. On electrophoresis, the protein component of the blood is separated by electric current. There are several clusters, the first being albumin, the second being the alpha, the third beta and the fourth gamma (immunoglobulins). The non-albumin proteins are referred to as globulins.

The alpha region can be further divided into two sub-regions, termed "1" and "2". Alpha-1 antitrypsin is the main protein of the alpha-globulin 1 region.

Another name used is alpha-1 proteinase inhibitor (α1-PI).

Genetics
The gene is located on the long arm of chromosome 14 (14q32.1).

Over 100 different variants of α1-antitrypsin have been described in various populations. North-Western Europeans are most at risk for carrying one of the most common mutant forms of A1AT, the Z mutation (Glu342Lys on M1A, rs28929474).

Biochemical properties
A1AT is a single-chain glycoprotein consisting of 394 amino acids in the mature form and exhibits many glycoforms. The three N-linked glycosylations sites are mainly equipped with so-called diantennary N-glycans. However, one particular site shows a considerable amount of heterogeneity since tri- and even tetraantennary N-glycans can be attached to the Asparagine 107 (UniProtKB amino acid nomenclature). These glycans carry different amounts of negatively charged sialic acids; this causes the heterogeneity observed on normal A1AT when analysed by isoelectric focusing. Also, the fucosylated triantennary N-glycans were shown to have the fucose as part of a so-called Sialyl Lewis x epitope, which could confer this protein particular protein-cell recognition properties. The single cysteine residue of A1AT in position 256 (UniProtKB nomenclature) is found to be covalently linked to a free single cysteine by a disulfide bridge.

Analysis
The level of A1AT in serum is most often determined by adding an antibody that binds to A1AT, then using turbidimetry to measure how much A1AT is present. Other detection methods include the use of enzyme-linked-immuno-sorbent-assays and radial immunodiffusion.

Different analytical methods are used to determine A1AT phenotype. As protein electrophoresis is imprecise, the A1AT phenotype is analysed by isoelectric focusing (IEF) in the pH range 4.5-5.5, where the protein migrates in a gel according to its isoelectric point or charge in a pH gradient.

Normal A1AT is termed M, as it migrates toward the center of such an IEF gel. Other variants are less functional and are termed A-L and N-Z, dependent on whether they run proximal or distal to the M band. The presence of deviant bands on IEF can signify the presence of alpha-1 antitrypsin deficiency. Since the number of identified mutations has exceeded the number of letters in the alphabet, subscripts have been added to most recent discoveries in this area, as in the Pittsburgh mutation described above.

As every person has two copies of the A1AT gene, a heterozygote with two different copies of the gene may have two different bands showing on electrofocusing, although heterozygote with one null mutant that abolishes expression of the gene will only show one band.

In blood test results, the IEF results are notated as in PiMM, where Pi stands for protease inhibitor and "MM" is the banding pattern of that patient.

Alpha-1 antitrypsin levels in the blood depend on the genotype. Some mutant forms fail to fold properly and are, thus, targeted for destruction in the proteasome, whereas others have a tendency to polymerise, being retained in the endoplasmic reticulum. The serum levels of some of the common genotypes are:

 PiMM: 100% (normal)
 PiMS: 80% of normal serum level of A1AT
 PiSS: 60% of normal serum level of A1AT
 PiMZ: 60% of normal serum level of A1AT
 PiSZ: 40% of normal serum level of A1AT
 PiZZ: 10-15% (severe alpha-1 antitrypsin deficiency)
 PiZ is caused by a glutamate to lysine mutation at position 342 (366 in pre-processed form)
 PiS is caused by a glutamate to valine mutation at position 264 (288 in pre-processed form)
Other rarer forms have been described; in all, there are over 80 variants.

Medical uses

Alpha-1 antitrypsin concentrates are prepared from the blood plasma of blood donors. The US Food and Drug Administration (FDA) has approved the use of four alpha-1 antitrypsin products derived from a human plasma: Prolastin, Zemaira, Glassia, and Aralast. These products for intravenous augmentation A1AT therapy can cost up to $100,000 per year per patient. They are administered intravenously at a dose of 60 mg/kg once a week; higher doses do not provided additional benefit although they can be used in anticipation of an interruption of weekly administration, such as for a vacation.

Alpha1-proteinase inhibitor (Respreeza) was approved for medical use in the European Union in August 2015. It is indicated for maintenance treatment, to slow the progression of emphysema in adults with documented severe alpha1-proteinase inhibitor deficiency (e.g., genotypes PiZZ, PiZ (null), Pi (null, null), PiSZ). People are to be under optimal pharmacologic and non-pharmacologic treatment and show evidence of progressive lung disease (e.g. lower forced expiratory volume per second (FEV1) predicted, impaired walking capacity or increased number of exacerbations) as evaluated by a healthcare professional experienced in the treatment of alpha1-proteinase inhibitor deficiency.

The most common side effects include dizziness, headache, dyspnoea (shortness of breath) and nausea. Allergic reactions have been observed during treatment, some of which were severe.

Aerosolized-augmented A1AT therapy is under study. This involves inhaling purified human A1AT into the lungs and trapping the A1AT into the lower respiratory tract. However, inhaled A1AT may not reach the elastin fibers in the lung where elastase injury occurs. Further study is currently underway. Recombinant alpha-1 antitrypsin is not yet available for use as a medication but is under development.

History
Axelsson and Laurell first investigated the possibility of allelic variants of A1AT leading to disease in 1965.

See also
 Alpha 1-antichymotrypsin, another serpin that is analogous for protecting the body from excessive effects of its own inflammatory proteases

References

Further reading

External links

 The MEROPS online database for peptidases and their inhibitors: I04.001
 Proteopedia: Alpha-1-antitrypsin

Acute-phase proteins
Enzymes used as drugs
Orphan drugs
Serine protease inhibitors

Alpha-1 antitrypsin


A mulher moderna: trabalhos de propaganda é um livro de Josefina Álvares de Azevedo, publicado em 1891, pela tipografia Montenegro.

A obra é dividida em quatro partes: O voto feminino; "Emancipação da mulher"; "Artigos diversos"; e "Respostas".

Edições
Em 2018, a Coleção Escritoras do Brasil, sob a curadoria da Biblioteca do Senado Federal produziu uma nova edição.

Livros de 1891


Ivan Dominik Garagnin, guverner Dubrovnika od 1808. do 1818. godine. Iz hrvatske plemićke obitelji Garagnin.

Izvori

Hrvatska povijest
Dubrovnik
Garanjin

Ivan Dominik Garanjin


Ecosistemul acvatic "La Moară" este un monument al naturii de tip hidrologic în raionul Rîșcani, Republica Moldova. Este amplasat la vest de satul Recea. Ocupă o suprafață de 42 ha. Obiectul este administrat de Primăria satului Recea.

Descriere

Amplasare
Monumentul natural reprezintă un iaz artificial creat cu cel puțin o sută de ani în urmă și lunca adiacentă acestuia. Este amplasat în cursul mijlociu al albiei râului Copăceanca (sau Copăcianca), afluent de dreapta al Răutului. Se află aproape de magistrala M14 Chișinău–Bălți și este mărginit la sud-est de un baraj masiv de beton, aliniat cu drumul local Recea–Aluniș. Ecosistemul este situat în regiunea de stepă pontică a Bălțiului.

Clasificare
Din punct de vedere geologic, rezervorul este clasificat ca luncă inundabilă.

Proprietățile apei
Apa este oligominerală după gradul de mineralizare și hidrocarbonată–sodiu-magnezică (HCO3; Na – Mg) după compoziția chimică. Este poluată cu ioni de amoniu, concentrația acestora variind între 0,56–8,7 mg/l, în condițiile în care valoarea maxim admisă este de 0,5 mg/l. Există un risc de poluare cu nitrați, nivelul poluării variind între 12–80% din concentrația maxim admisă. pH are valoarea 7,75.

Diversitate biologică

Floră

În urma unor cercetări din 2004-2005, pe teritoriul ariei protejate au fost identificate 7 specii de arbori, 4 de arbuști și 135 de ierburi. Ultimele sunt clasificate în mai multe grupuri ecologice — 19 specii de ierburi sunt hidrofile, 17 hidromezofile, 21 mezofile, 18 xerofile, 8 xeromezofile. Din totalul de 146 de specii de plante, 8 vegetează primăvara și 138 vara.

În apa iazului se găsesc specii hidrofile precum cosorul, broscărița și lentița, iar la o adâncime mai mică lângă mal mai multe specii higrofile de plante vasculante cum ar fi pătlagina de apă, dentița, pipirigul, mana de apă, floarea zânelor, stuful, rogozul, ochiul broaștei, papura, podbalul, firuța, țipirigul de baltă, cucuta de apă. Sectoarele de luncă mlăștinoasă găzduiesc exemplare de specii mezohigrofile: iarba câmpului, coada vulpii, mentă, pătlagină, rogoz, pipirițig, păiuș, piciorul cucoșului, coada racului, stevie și rărunchioară. Pe mal, la o distanță de 4-10 m de la apă, cresc și alte specii mezohigrofile, precum zâzania, ghizdeiul, lucerna, pătlagina, troscotul, scrântitoarea, varga de aur, tătăneasa, păpădia, trifoiul roșu, trifoiul târâtor, trifoiul mediu, firuța, linărița, menta mâței, sulfina, sovârvărița, nalba mare, pirul.

Zona de litoral (12 m de la mal) prezintă condiții de luncă mezofită cu o slabă salinizare la etapa incipientă a solurilor. Aici cresc ierburi halofile: părul porcului, scorțoneră, țipirig, sică, sulfină albă, sulfină galbenă, păpădie. Sectoarele litorale cu substrat xerofitizat sunt populate de exemplare ale speciilor de pajiște stepantă: păiuș, firuță, apărătoare, rogoz, lucernă, pătlagină, scrântitoare, corovatică, peliniță, coada șoarecelui, morcov sălbatic, coroniște, aglică, sânzănie, albiță, cicoare, vulturică. Vecinătatea litoralului găzduiește specii verbale precum doritoarea, rocoțelul, mărjelușul de câmp, grâușorul, scânteiuța viloasă, scânteiuța roșcată, sujelul puturos.

Din cauza influenței factorului antropic, proporția ierburilor de luncă mlăștinoasă și de luncă mezofită a scăzut în favoarea speciilor de ierburi ruderale, printre care se numără știrul, pelinul amar, cătușa, traista ciobanului, târsaca, cardaria, pungulița, spinul, laurul, măciucă ciobanului, iarba șarpelui, urzica, baraboiul, știrul sălbatic, orzul sălbatic, măsălărița, talpa gâștii, capul călugărului, urzica moartă, nalba. Pe terenurile agricole și cele lăsate împărăginate abundă speciile de ierburi sagitale: râdichioară, obsigă, pălămidă, nemțișor, volbură, cuscută, curnuți.

Pe malul iazului cresc arbori și arbuști solitari: pomi fructiferi (nuc grecesc, vișin, zarzăr, prun), arbuști de floricultură (liliac, trandafir), arbori și arbuști forestieri de origine americană (salcâm alb, arțar american) și autohtonă (salcie, ulm, soc) și arbuști de stepă (caragană pitică, drob).

Patrimoniul floristic este reprodus în cele ce urmează:

Speciile de plante rare includ iarba șarpelui, mana de apă, scânteiuța viloasă și scânteiuța roșcată. Ele sunt sensibile la schimbarea condițiilor de mediu și a modului de gospodărire și gestionare.

Faună

Printre mamiferele care populează iazul se numără ondatra, șobolanul de apă și vidra de râu. Un număr mare de stârci cuibăresc în stufărișul ecosistemului — stârcul sur, egreta mică, stârcul de noapte, stârcul pitic și buhaiul de baltă. Alte specii de păsări care viețuiesc aici includ lișița, găinușa de baltă, pescărușul albastru, lebăda cucuiată, cucul și mai multe specii de lăcari (lacărul mare, lacărul de stuf și lacărul mic), iar în căutare de hrană vin aici barza albă, barza neagră, chira de baltă, egreta mare și — în timpul pasajului de toamnă —  diferite specii de rațe care cuibăresc în nordul și zona temperată a Europei de Est: rața mare, rața sulițar, rața fluierătoare, rața cu cap castaniu, rața roșie, rața cârâitoare, rața mică, rața lingurar.

Speciile principale de amfibieni depistate în iaz sunt broasca de câmp, broasca mare de lac și broasca mică de lac, iar dintre pești se întâlnesc caracuda, carasul argintiu, bibanul, roșioara și crapul. Reptilele sunt reprezentate de broască țestoasă de baltă, șarpele de apă și șopârla verde, iar insectele de călugăriță ș.a.

Un total de 11 specii de animale identificate pe teritoriul monumentului natural au statut de protecție garantat de cel puțin unul din următoarele foruri internaționale: , , Convenția de la Washington și Uniunea Internațională pentru Conservarea Naturii (UICN). Lista lor este redată în cele ce urmează. Speciile marcate cu asterisc (*) sunt incluse în Cartea Roșie a Republicii Moldova.

mamifere:
*vidră de râu (Lutra lutra)
păsări:
buhai de baltă (Botaurus stellaris)
pescăruș albastru (Alcedo atthis)
barză albă (Ciconia ciconia)
*egretă mare (Egretta alba)
*barză neagră (Ciconia nigra)
*lebădă cucuiată (Cygnus olor)
*rață roșie (Aythya nyroca)
reptile:
*broască țestoasă de baltă (Emys orbicularis)
amfibieni:
*broască de câmp (Pelobates fuscus)
insecte:
*călugăriță (Mantis religiosa)

Istoric
Iazul a fost creat la sfârșitul sec. XIX–începutul sec. XX. Mărturiile localnicilor atestă că iazul era întotdeauna populat în abundență de pește, iar în stufării viețuiau păsări de apă, cu precădere rațe sălbatice. Astfel, activitățile de pescuit și vânat sunt și au fost de-a lungul anilor practicate. Stuful și rogozul erau folosite în scopuri gospodărești. Apa era folosită și pentru irigație, mai ales la grădinile de lângă luncă.

Timp de mai mult de un secol, iazul creat artificial a căpătat un caracter natural și, atrăgând numeroase specii de plante și animale caracteristice unui astfel de landșaft, a format un ecosistem natural integru, independent și multifuncțional.

Statut de protecție
Lacul și lunca alăturată au primit statutul de monument al naturii de tip hidrologic în 1998, conform Legii nr. 1538 privind fondul ariior naturale protejate de stat. Ca suprafață, este cel mai mare monument al naturii de acest tip din Republica Moldova, el reprezentând de unul singur 42,9% din suprafața totală a monumentelor hidrologice.

Ecosistemul acvatic și palustru este un habitat de pasaj pentru păsările de apă. Vegetația funcționează ca un sistem de filtrare a apei râului Copăceanca. Apa lacului este prielnică pentru dezvoltarea pisciculturii și are o valoare recreațională parțială.

Impactul antropic este caracterizat de pășunatul și adăpatul frecvent al animalelor în preajma iazului, de prelucrarea agricolă a pământurilor de lângă luncă și de depozitarea sporadică a deșeurilor menajere. Pășunatul excesiv este o problemă stringentă, care, fiind ignorată, riscă să favorizeze creșterea ierburilor halofite și ruderale și să mărească conținutul de săruri în apă iazului. Cele mai apropiate case de locuit se află la 10 m depărtare, iar la aprox. 50 m se află un garaj deteriorat, utilizat în prezent ca depozit, și o moară. Majoritatea izvoarelor care alimentează iazul sunt înnămolite. Unele suprafețe sunt afectate de alunecări de teren.

Pentru ameliorarea situației ecologice, se recomandă întreprinderea unor măsuri de înverzire a teritoriului (inclusiv pentru a întări malurile) și lichidare a gunoiștilor, cât și instalarea unui panou informativ. Potențialul turistic poate fi valorificat prin amenajarea unor spații de recreație pe malul lacului.

Referințe

Bibliografie

Legături externe

La Moară, Ecosistemul acvatic
Raionul Rîșcani

Ecosistemul acvatic „La Moară”