Husby Klit  er en  ca. 14 km lang klitrække med op til 24 meter høje klitter ud til  Vesterhavet. Den går fra den delvis tørlagte Vest Stadil Fjord mod syd og til i nærheden af Nissum Fjord mod nord. Området ligger i Holstebro og Ringkøbing-Skjern Kommuner.

Husby Klit bestod tidligere af flere rækker af klitter mellem havet og fjorden, men havet har i de senere år nedbrudt kysten, så det har været nødvendigt at bygge et sikringsdige i beton, for at sikre området mod stormfloder. Diget er dækket af sand og tilplantet med marehalm, så det kun er  formen der indikerer at det er menneskeskabt. Lige bag selve klitområdet mod nord finder man Husby Klitplantage.

Fredninger
Bag klitter og dige ligger en række firlængede stråtækte gårde, hvoraf flere er fredede, og  en af gårdene,  Strandgården er indrettet som egnsmuseum.

Husby Klit er udpeget habitatområde (H197) og Natura 2000 (Natura 2000-område nr. 74 Husby Klit).
I området findes to naturfredede arealer. Det drejer sig om et areal ved Vedersø Klit, og et areal længere mod nord, som er fredet på grund af det smukke og uberørte klitlandskab, hvor der er nem adgang til havet. Fredningen mod nord, der omfatter cirka 559 ha, blev gennemført i 1974 i sammenhæng med fredningen af Vest Stadil Fjord.

Referencer

Lokaliteter i Ringkøbing-Skjern Kommune
Lokaliteter i Holstebro Kommune
Fredede arealer i Danmark

Husby Klit


Trierarch () was the title of officers who commanded a trireme (triēres) in the classical Greek world.

In Classical Athens, the title was associated with the trierarchy (τριηραρχία, triērarchia), one of the public offices or liturgies, which were filled by wealthy citizens for a year. As the name implies, the trierarch was responsible for the outfitting and crewing of a trireme, and for commanding it in battle. Trierarchs thus had to be men of considerable means, since the expenses incurred could run as high as a talent in the course of a year. As the cost of the office was great, co-trierarchs (syntriērarchoi) were also appointed. By the 4th century BC, trierarchies in Athens were assumed by navy boards (symmoriai), as the financial burden of the job had become too great.

References
Hornblower, Simon, and Anthony Spawforth ed., The Oxford Classical Dictionary (Oxford University Press, 2003)

External links
Alexander's Courtiers

Ancient Greek titles
Military ranks of ancient Greece
Military ranks of ancient Macedon
Navy of ancient Athens

Trierarch


Køge Museum er et lokalhistorisk museum i Køge. Museet huser blandt andet en udstilling om Søslaget i Køge Bugt i 1710, hvor der med fakta og fiktion fortælles om slaget, der endte med at linjeskibet Dannebroge sprang i luften. Desuden er der en historisk udstilling, der fokuserer på hhv. en gravplads fra jægerstenalderen, vikingetidens arkitektur og udviklingen indenfor brudetøj.

Museet har til huse i en toetages bindingsværksbygning fra 1600-tallet med en tilhørende sidelænge. Bygningerne, der udgør de sidste rester af en større dobbeltgård, blev fredet i 1918. Bag hovedbygningen er der en have med en lille legeplads, som der er adgang til.

Noter

Eksterne henvisninger

 Officiel hjemmeside

Museum
Museer i Region Sjælland
Bindingsværksbygninger i Danmark
Lokalmuseer i Danmark
Museum

Køge Museum


Weverton Almeida Santos (født 28. marts 1988) er en brasiliansk fodboldspiller, som spiller for den japanske fodboldklub Ventforet Kofu.

Referencer

Eksterne henvisninger

Fodboldspillere fra Brasilien

Weverton Almeida Santos


Vladimir Oblast () is a federal subject of Russia (an oblast). Its administrative center is the city of Vladimir, which is located  east of Moscow. As of the 2010 Census, the oblast's population was 1,443,693.

The UNESCO World Heritage List includes the 12th-century cathedrals of Vladimir, Suzdal, Bogolyubovo, and Kideksha.

Geography
Vladimir Oblast borders Moscow, Yaroslavl, Ivanovo, Ryazan, and Nizhny Novgorod Oblasts. The oblast is situated in the center of the East European Plain. The Klyazma and the Oka are the most important rivers. There are approximately three hundred lakes. The oblast is situated in a zone of mixed forests. The region's geology is characterized by a variety of sedimentary and igneous rocks, including sandstone, shale, limestone, granite, and diabase. There are also several mineral deposits in the oblast, including iron ore, apatite, and phosphate. Some notable natural landmarks in the oblast include the Klyazma Reservoir and the Suzdal Kremlin, which is a UNESCO World Heritage site. Additionally, there are several nature reserves and parks in the oblast, such as the Meshchyora National Park and the Ugra National Park.

Fauna
The oblast's fauna currently includes more than fifty species of mammals (some examples including elk, wild boar, roe deer, red and sika deer, lynx, wolf, squirrel, rabbit, marten, fox, weasel, badger and other fur-bearing animals), five species of reptiles, and ten species of amphibians. The semiaquatic Russian desman is listed in the Russian Red Book of endangered species. The region is inhabited by 216 species of birds, among which are the capercaillie, black grouse, grouse, partridge, woodcock, goose, duck, etc. The lesser white-fronted goose is listed in the Red Book.

Hunting season runs from October to February with the following license and permit restrictions:
Elk, wild boar, red deer, and sika deer from mid-November through mid-January
Hare from October through January
Grouse, black grouse, woodcock, duck and goose for 10 days in April.

Bodies of water in the region are rich in numerous species (about 40) of fresh-water fish (e.g. eel, roach, pike, perch, bream, rudd, and sturgeon in the Klyazma River), which support ice fishing in winter. Additionally, the oblast has several hunting farms.

Hydrography
The total expanse of the oblast's surface waters is 32.9 hectares.

The region has hundreds of rivers with a total length of more than 8.6 million kilometers—there are 560 rivers and streams throughout the oblast. The Klyazma River flows into the Oka River on the south-eastern edge of the oblast's border with the Nizhny Novgorod Region. The Klyazma River's major tributaries in the Vladimir Region are the Sherna (with the Molokcha flowing into it), the Kirzhach (with its own tributaries being the Big and Small Kirzhach), the Peksha, the Koloksha, the Nerl, the Sudogda, the Uvod, the Lukh and the Suvorosch. Tributaries of the Oka within Vladimir oblast are the Gus, Unzha, and Ushna rivers. The Dubna River, a tributary of the Volga River, originates near the town of Alexandrov. The Oka River is navigable throughout the region (157 km). The rivers in the region are characterized by their flat currents, broad valleys and meandering channels. Water levels are characterized by their high spring tides, low water periods over summer-autumn with occasional flooding during heavy rains, and stable/low levels throughout the winter.

There are about three hundred lakes covering an area of five thousand hectares. Most of them are small and undrained and many are overgrown with a peat layer. The origin of the lakes varies. Numerous oxbow lakes are scattered along the river valleys. The largest of them are Lake Urvanovskoe (12 km long) and Lake Visha (length about 10 km). In the Meshchera Lowlands and in the northwest of the oblast are lakes of ancient alluvial valleys: Isikhry, Svyatoe and others. Lakes of karst origin, located in the lower reaches of the Klyazma and in the center of Vyaznikovsky District (a northeastern district in the oblast), have highly mineralized water and are associated with underground watercourses. The largest and deepest of them is Lake Kshchara. In the districts of Alexandrov and Yuryev-Polsky glacial lakes are small in size.

The main masses of wetlands in the region (total area of 37.4 thousand hectares) occur in Meshchera and Balakhna (in the northeast of the oblast) lowlands.

Climate
Vladimir Oblast has a humid continental climate. The region experiences a significant temperature range between day and night during the summer months, which can lead to frequent thunderstorms.

The oblast receives an average of 600-700 millimeters of precipitation annually, with most of it falling in the summer months. Snowfall is common in the winter months, with an average of 50-60 centimeters (20-24 inches) of snowfall per year.

The climate of Vladimir Oblast is influenced by its location in the center of the East European Plain and its distance from the ocean. The oblast is situated far from any major bodies of water, which means that it experiences a greater temperature range and less moderating effects from maritime air masses than regions closer to the coast. However, the region is also shielded from harsh arctic air masses by the Ural Mountains, which lie to the east.

History
The territory of modern Vladimir Oblast has been populated since ancient times. The oldest known traces of human settlement date to the Upper Paleolithic. A settlement of Homo Sapiens dating back to between 32,050 BC and 28,550 BC was discovered in the area of Sungir, located around 200km east of Moscow.

The region of Vladimir were inhabited by different people like Slavs, Tatars, Finno-Ugrics and Balts. The East Slavic tribe of the Buzhans originated in the Vladimir region. Archaeological excavations of Volga Finn settlements document also the Finno-Ugric roots of this land. Merya, Muromian, and Meshchera are inhabited territory of the region during this period.

Since the 10th century AD, Slavic colonization of the area began in Murom and Suzdal. The current territory of Vladimir Oblast became was part of Kievan Rus. After the breakdown of the authority of Kievan Rus, the region became part of the Rostov-Suzdal principality in the 11th century and then the Vladimir-Suzdal principality in the 12th century. The Vladimir region rapidly developed in the mid-12th century during the rule of Yuri Dolgorukiy and Andrey Bogolyubsky. New townships arose—Yuriev-Polsky, Yaropolch-Zalessky, Gorokhovets, Starodub-on-the-Klyazma, Mstislavl—along with princely residences in Kideksha and Bogolyubovo.

The Vladimir Highway, a pre-modern civilian road that has been in use since at least the 14th century, traverses the region, bringing people between Moscow and Nizhny Novgorod.

Most, if not all, of modern Vladimir, during the Soviet period, seems to have been part of Ivanovo Oblast until it became a separate Federal Subject in 1944.

Politics

During the Soviet period, the high authority in the oblast was shared between three persons: The first secretary of the Vladimir CPSU Committee (who in reality had the greatest authority), the chairman of the oblast Soviet (legislative power), and the Chairman of the oblast Executive Committee (executive power). Since 1991, CPSU lost all the power, and the head of the Oblast administration, and eventually the governor was appointed/elected alongside elected regional parliament.

The Charter of Vladimir Oblast is the fundamental law of the region. The current Charter was accepted by the Legislative Assembly of Vladimir Oblast on 14 August 2001.

Legislative branch

The Legislative Assembly of Vladimir Oblast is the province's standing legislative (representative) body. The Legislative Assembly exercises its authority by passing laws, resolutions, and other legal acts and by supervising the implementation and observance of the laws and other legal acts passed by it.

The current 6th convocation was elected in the elections on 8 September 2013 under a mixed system (19 deputies were elected in single-mandate constituencies, 19 on the lists of political parties). Most of the seats are held by United Russia - 32, the Communist Party - 3, the Liberal Democratic Party - 2, A Just Russia - 1. Vladimir Kiselyov (United Russia) was elected Chairman of the Legislative Assembly. On 17 August 2015, Deputy Sergei Kuryshyov (United Russia), who was sentenced to five and a half years in a colony-settlement for a fatal accident while drunk, was prematurely deprived of his mandate.

Executive branch
The highest executive body is the Oblast Government, which includes territorial executive bodies such as district administrations, committees, and commissions that facilitate development and run the day to day matters of the province. The Oblast administration supports the activities of the Governor who is the highest official and acts as guarantor of the observance of the oblast Charter in accordance with the Constitution of Russia.

The governor is elected by citizens of the Russian Federation residing in the territory of the Vladimir Oblast and possessing active suffrage based on universal, equal, and direct suffrage by secret ballot for a term of 5 years. Since October 2021, the position has been occupied by Aleksandr Avdeyev, having also won the 2022 Vladimir Oblast gubernatorial election.

Judicial branch
Judicial power is exercised by the federal courts, the Vladimir Oblast Court, the Arbitration Court of the Vladimir Oblast, and the Justices of the Peace of the Vladimir Oblast.

Representatives in the Federal Assembly
Like every federal subject, the Federation Council of the Vladimir Oblast has two representatives: one from the legislative assembly and one from the republic's government.

In the 2021 elections to the State Duma of the 8th convocation (2021-2026), two deputies from the Vladimir Oblast were elected in two constituencies: in constituency No. 79 - Igor Igoshin, in constituency No. 80 - Grigory Anikeyev.

According to party lists of the single federal district (proportional system) in the regional group Vladimir Oblast, three candidates received mandates: Nikolai Burlyaev (A Just Russia), Aleksey Govyrin (United Russia), and Roman Lyabikhov (Communist Party).

Administrative divisions

Economy and transportation
The largest companies in the region include the local branches of Mondelez International (revenues of $ million in 2017) and Ferrero SpA ($ million), Treyd Servis (baby food manufacturer, $ million), Starodvorskiye Kolbasy (sausage producer, $ million).

The Gusevskoye peat narrow gauge railway for hauling peat operates in the Gus-Khrustalny District.

Demographics
Population:  1,443,693 (2010 Census);

Vital statistics for 2022:
Births: 8,788 (6.7 per 1,000)
Deaths: 22,542 (17.1 per 1,000)

Total fertility rate (2022):
1.16 children per woman

Life expectancy (2021):
Total — 68.11 years (male — 63.18, female — 73.00)

Ethnic composition (2010):
Russians: 95.6%
Ukrainians: 0.9%
Tatars: 0.5%
Armenians: 0.5%
Belarusians: 0.3%
Others: 2.2%
95,410 people were registered from administrative databases, and did not declare an ethnicity. It is estimated that the proportion of ethnicities in this group is the same as that of the declared group.

Settlements

Religion

According to a 2012 survey 42.3% of the population of Vladimir Oblast adheres to the Russian Orthodox Church, 5.1% are unaffiliated Christians, 1.2% are Eastern Orthodox Christian believers who don't belong to the church or belong to other (non-Russian) Eastern Orthodox churches, and 0.5% of the population are adherents of the Slavic native faith (Rodnovery). In addition, 32% of the population declares to be "spiritual but not religious", 13.9% is atheist, and 4.8% follows other religions or did not give an answer to the question.

Notable people
Edward Shatov (born 1973), Russian Catholic priest, director of Center for Family of Roman Catholic Archdiocese of Mother of God at Moscow

References

Notes

Sources

External links

States and territories established in 1944
Oblasts of Russia

Vladimir Oblast


بلدية تيانا (بالكاتالانية: Tiana) هي إحدى بلديات مقاطعة برشلونة، والتي تقع في منطقة كاتالونيا، شرق إسبانيا.

يبلغ عدد سكانها 7.417 نسمة وفقاً لإحصائية سنة (2007).

مراجع

بلديات في ماريسمى
بلديات في مقاطعة برشلونة

تيانا


Grimm Kardeşler: Jacob Grimm (1785-1863) ve Wilhelm Grimm (1786-1859), tanınmış iki Alman masal yazarıdır.

Grimm Kardeşler çeşitli mahalli lehçeleri incelemişler, daha sonra köy köy, kasaba kasaba dolaşarak, akşam sohbetlerinde yüzyıllardan beri anlatılagelen eski Alman şiirlerini, efsanelerini ve masallarını derleyip, edebi bir üslupla yeniden yazıp 1812'den sonra Çocuk ve Yuva Masalları (Kinder und Hausmärchen) adı altında yayınlamışlardır.

Bugün dünyanın her yerinde tanınan ve dinlenen bu masallar, Alman dilinin bütün inceliklerini taşır. Çünkü Grimm Kardeşler, bütün bu masal derlemeleri sırasında Alman dilini bütün teferruatıyla incelemişler ve dilin bugünkü durumunu almasına büyük hizmette bulunmuşlardır.

Çocuklukları
Grimm kardeşler 4 Ocak 1785 ve 24 Şubat 1786 tarihlerinde memur bir ailede dünyaya gelirler. Grimm kardeşlerin sonrasında üç erkek ve bir kız kardeşleri daha olur. Bu kardeşlerden 1790-1863 tarihleri arasında yaşayan Ludwig Emil Grimm günümüzde de tanınan bir ressam ve grafikçidir. Çocukluk ve okul yıllarını Hanau ve Steinau yöresinde geçiren Jacob ve Wilhem Grimm kardeşlerin kişilikleri ve aile değerleri çocukluklarını geçirdikleri bu köyde, yaşadıkları yerin atmosferinden etkilenerek gelişir. 1796'da babaları Philipp Wilhelm Grimm'in ölmesiyle on bir yaşındaki Jacob Grimm erken yaşında ailenin küçük reisi olur. Bu dönemlerinde Grimm kardeşlerin ekonomik ihtiyaçlarını 10 yıl süreyle Kasselli soylu teyzeleri üstlenir.

Eserlerinden bazıları
 Pamuk Prenses ve Yedi Cüceler
 Ormandaki Ev
 Su Perileri
 Rapunzel
 Altın Saçlı Şeytan
 Hansel ve Gretel
 Bremen Mızıkacıları
 Parmak Çocuk
 Uyuyan Güzel
 Fareli Köyün Kavalcısı
 Kurbağa Prens
 Kurt ve 7 Küçük Oğlak
 Kar Beyaz ile Kırmızı Gül
 Kırmızı Başlıklı Kız
 Balıkçı ile Karısı
 Kaz Güden Kız

Kaynakça

Dış bağlantılar

19. yüzyılda Almanlar
Alman yazarlar
Çocuk kitabı yazarları
Kardeşler
Romantizm
Marburg
Hannover Krallığı
Derlemeciler

Grimm Kardeşler


A leucomelanodermia dos vagabundos é uma doença de pele encontrada em idosos em consequência da combinação de deficiência alimentar e falta de higiene, que acaba por resultar em uma infestação de Pediculus humanus. Apresenta-se com hipomelanose associada à coceira sobreposta a um antecedente de hipermelanose difusa, especialmente nos tornozelos, axilas, virilhas, face interna das coxas e nuca.

Veja também

 Doenças de pele

Referências

Doenças da pele
Distúrbios da pigmentação humana
Dermatologia

Leucomelanodermia dos vagabundos


SS Kurtuluş, II. Dünya Savaşı'nda Yunanistan'ın Nazi Almanyası'nın işgali altında bulunduğu dönemde bu ülkeye Türkiye'den insani yardım taşınmasında oynadığı rol ile tarihe geçmiş Türk kuru yük gemisi.

Kızılay adına Atina'nın Pire limanına beşinci seferini yaparken 20 Şubat 1942 sabahı Marmara Adası'nda kayalıklara çarparak battı. Geminin hikâyesini ve dönemin genel tarihsel çerçevesini konu eden Erhan Cerrahoğlu yapımı belgesel film "Kurtuluş Vapuru Belgeseli" 2006 yılında vizyona girdi.

Gemi
Gemi 1883'te İngiltere'de 76,5 m'lik ve 2.735 groston kapasiteli bir kuru yük gemisi olarak inşa edildi. Çeşitli isimler ve bandıralar altında hizmet ettikten sonra 1924'te Kalkavan kardeşlerin deniz taşımacılığı şirketi tarafından satın alınarak Türkiye bandıralı ilk gemilerinden biri oldu. Kalkavanlar, gemiyi 1934'te bir başka armatör firma olan Tavilzade kardeşlere sattı ve "Kurtuluş" ismi bu dönemde verildi. Kurtuluş vapuru 1941'de işgal altında büyük açlık yaşayan Yunanistan'a sevkedilecek insani yardımın taşınması için Türk hükûmeti tarafından kiralandı.

Görev

Yunanistan, Nisan 1941'de Nazi Almanyası tarafından işgal edilip Büyük Britanya Deniz Kuvvetlerince ablukaya alınmasından sonra büyük bir açlık yaşamaktaydı. Bu dönem Yunan tarihinde "Büyük Açlık" (Yunanca'da μεγάλος λιμός) olarak geçer. Bu açlık felaketi, dönemin Yunan kaynaklarına göre 70.000 kişinin, çağdaş tarihçi Mark Mazower'e göre ise 300.000 kişinin ölümüne neden oldu. Balık tutmanın dahi yasaklandığı bir ortamda açlıktan ölüm tehlikesi ile karşı karşıya kalmış ada Yunanlarının küçük motorlarla Türkiye'ye geldikleri ve kendilerine yiyecek verildiği Türkiye'nin Batı Anadolu sahil şeridinde yaşlılar tarafından günümüzde de anlatılır.

Bu süreçte Cumhurbaşkanı İsmet İnönü, daha 19 yıl önce bizzat savaştığı Yunanlara her türlü insani yardımın yapılması talimatını veren kararnameyi imzaladı. Büyük Britanya hükûmetinin başlangıçta ablukadan geçiş izni vermekte isteksiz davranmasına rağmen, Türkiye'nin de abluka bölgesi içinde olduğu ve dolayısıyla aynı abluka alanının içinde gıda sevkiyatı yapılabileceği mantığına dayalı bir ara formül bulundu ve nihayet alınan izinle gerekli organizasyon üç ay gibi kısa bir sürede tesis edildi. Türkiye böylece Yunanistan'a yardım eli uzatan ilk ülke oldu.

Kızılay tarafından organize edilen ülke çapında bir kampanya ile toplanan gıdalar İstanbul'a sevkedildi ve büyük Kızılay işaretleri ile boyanmış SS Kurtuluş gemisi tehlikeli sefere hazırlandı.  SS Kurtuluş ilk seferine çıkmak için 6 Ekim 1941 tarihinde Karaköy iskelesinden demir aldı. Gıda malzemeleri Pire limanında Kızılhaç'a teslim edildi. Sonraki aylarda Yunanistan'a üç sefer daha yapan SS Kurtuluş, toplam 6.735 ton gıda yardımı taşıdı .

SS Kurtuluş beşinci seferinde, Marmara Adası kuzey sahilinde, Saraylar köyü açığında fırtınaya yakalanarak kayalıklara çarptı ve 21 Şubat 1942 sabahı battı. 34 kişilik mürettebat karaya çıkarak kurtuldu. Batığın bulunduğu noktanın karşısındaki burun günümüzde, SS Kurtuluş'un hatırasına, Kurtuluş Burnu olarak adlandırılmaktadır.

SS Kurtuluş'un kaybına rağmen, savaş ilerledikçe zorluklarını bizzat yaşamaya başlayan Türkiye yardımlarını sürdürdü. SS Dumlupınar, SS Tunç, SS Konya, SS Güneysu, SS Aksu gemileri 1946'ya kadar Yunanistan'a insani yardım taşıdı. Bunlardan SS Dumlupınar, 13-16 yaşları arasında 1.000 kadar hasta Yunan çocuğu İstanbul'a getirdi ve bu çocuklara savaşın sonuna kadar Türkiye'de bakıldı.

Film
Araştırmacı yazar ve film yönetmeni Erhan Cerrahoğlu SS Kurtuluş gemisinin belgeselini hazırlamaya 2005 yazında başladı ve enkazın yeri uzman dalgıç Prof. Erdoğan Okuş ve ekibi tarafından tespit edildi.

Sponsorları arasında Kültür ve Turizm Bakanlığı, İstanbul Ticaret Odası ve Olympic Airlines'ın bulunduğu, Çetin Tekindor'un seslendirdiği "Kurtuluş Vapuru Belgeseli" ilk kez vizyona giren görüntüler, İstanbul, Atina ve Marmara Adası'nda, vatandaşlar, Kurtuluş'un kaptanının yakınları ve bu arada Yunan tarihçi Georgeos Margaritis ile yapılmış röportajları içermektedir. Film, deniz kirliliği ile ilgili bir araştırma esnasında teknesinin Karadeniz'de alabora olması ile 2006 Nisan'ında vefat eden Prof. Erdoğan Okuş'a ithaf edilmiştir.

Kurtuluş filminin müziği İzmir Marşıdır.

Dış bağlantılar
 Dimitri Kitsikis, «La famine en Grèce, 1941 1942. Les conséquences politiques»,Revue d'Histoire de la Deuxième Guerre mondiale (Paris), no. 74, Nisan 1969.
 "Kurtuluş vapuru belgeseli", belgesel film, 2006, Yön. Erhan Cerrahoğlu & Prof. Erdoğan Okuş
 SS Kurtuluş belgeseli internet sitesi
 NTV
 Yunanistan tarihi
 KIZILAY BELGELERİ IŞIĞINDA YUNANİSTAN'DA ÖLÜM, AÇLIK, İŞGAL (1939-1949) - Doç. Dr. Ulvi Keser&
 Zor Zamanlarda İyi Komşuluk Örneği: İkinci Dünya Savaşı'nda Türkiye'den Yunanistan'a Yapılan Yardımlar&

Dipnotlar

Türk ticaret gemileri
Türkiye-Yunanistan ilişkileri
II. Dünya Savaşı'nda kullanılan araçlar
Türkiye'deki denizcilik kazaları ve olayları
1940'larda deniz kazaları
Marmara Denizi'ndeki batıklar

SS Kurtuluş


An Gomesa pectoralis in uska species han Liliopsida nga syahan ginhulagway ni John Lindley, ngan ginhatag han pagkayana nga asya nga ngaran ni Mark W. Chase och Norris Hagan Williams. An Gomesa pectoralis in nahilalakip ha genus nga Gomesa, ngan familia nga Orchidaceae. Waray hini subspecies nga nakalista.

Mga kasarigan

Gomesa

Gomesa pectoralis


202784 Gangkeda este un asteroid din centura principală de asteroizi.

Descriere
202784 Gangkeda este un asteroid din centura principală de asteroizi. A fost descoperit pe  la XuYi în cadrul programului PMO NEO Survey. Asteroidul prezintă o orbită caracterizată de o semiaxă mare de 2,87 ua, o excentricitate de 0,02 și o înclinație de 4,8° în raport cu ecliptica.

Vezi și
 Lista planetelor minore: 202001-203000
 Centura de asteroizi

Referințe

Obiecte astronomice descoperite în 2008
Centura de asteroizi

202784 Gangkeda


Marko Rog (; n. 19 iulie 1995) este un fotbalist croat care joacă pe postul de mijlocaș pentru echipa de La Liga Sevilla, fiind împrumutat de la Napoli, și pentru echipa națională a Croației.

Cariera pe echipe
Rog și-a început cariera de fotbalist profesionist la NK Varaždin. În a treia ligă de fotbal croată, Rog a fost cel mai bun marcator al echipei Varaždin, marcând de 17 ori în 30 de meciuri de campionat, în timp ce echipa sa a terminat pe locul 7.

S-a transferat la echipa din Prima Ligă Croată, RNK Split, în vara anului 2014, pentru o sumă de transfer care nu a fost făcută publică. La 28 iulie 2014, Rog și-a făcut debutul pentru RNK Split împotriva lui Istra 1961. Primul și singurul său sezon cu Split a fost unul de succes, marcând nouă goluri în 44 de apariții.

Dinamo Zagreb
În iunie 2015, Rog s-a alăturat echipei Dinamo Zagreb. El a semnat un contract de cinci ani cu clubul care a plătit în schimbul său 5 milioane de euro; o sumă record pentru campionatul croat. La 12 iulie 2015, la vârstă de 19 ani, a debutat în campionat pentru Dinamo Zagreb, înlocuindu-l pe Ante Ćorić în primul meci al sezonului împotriva lui Hajduk Split de acasă și a primit de asemenea un cartonaș galben în timpul meciului.

Napoli
La 29 august 2016, Rog a semnat un contract pe cinci ani cu echipa Napoli din Serie A. El a marcat primul său gol pentru club în victoria cu 3-1 obținută în fața Atalantei pe 27 august 2017.

Sevilla (împrumut)
La 29 ianuarie 2019, Rog a fost împrumutat la echipa spaniolă de La Liga, Sevilla FC, până la 30 iunie 2019.

Cariera la națională
La 12 noiembrie 2014, Rog și-a făcut debutul la națională împotriva Argentinei, intrând în minutul 84 în locul lui Duje Čop. El a făcut parte din echipa Croației la Campionatul European din 2016 din Franța. El a fost introdus în echipa de start al formației sale care juca ultimul meci din grupe și de la campionat, într-o victorie, scor 2-1 împotriva Spaniei, fiind singura lui apariție la turneu.

A făcut parte din lotul Croației în timpul calificărilor pentru Campionatul Mondial din 2018, fiind convocat constant și jucând cinci meciuri, intrând pe parcursul acestora din postura de rezervă. În luna mai a anului 2018 a fost numit în lotul lărgit al Croației pentru Campionatul Mondial din 2018 din Rusia, dar nu a fost inclus în lotul definitiv de 23 de jucători.

Stilul de joc
Rog este considerat a fi un jucător de perspectivă. El joacă pe posturile de mijlocaș ofensiv și de extremă. Când joacă în centrul liniei de trei mijlocași, el reușește prin creativitatea și pasele exacte să construiască ocazii, fiind comparat la acest aspect cu Ivan Rakitic. Cu toate acestea, puterea și ritmul exploziv al lui Rog îl fac un jucător complet diferit. Rog este agresiv și are un echilibru foarte bun, fiind foarte greu de deposedat, acest lucru permițându-i să facă pressing sus și să câștige baloane în ofensivă. Napoli îl folosește pe Rog în acest fel.

Rog are libertatea și abilitatea de a coborî într-o poziție centrală, în care, prin agresivitatea sa, poate face deposedări și poate recupera mingea. De aceea i se acordă libertatea de a se duce în flanc, pentru a face spații pentru contra-atacurile echipei sale sau pentru a alerga spre poarta adversă.

Statistici privind cariera

 Până pe 14 martie 2019

Titluri
Dinamo Zagreb

 Prva HNL : 2015-16
 Cupa Croației : 2015-16

Referințe

Fotbaliști internaționali croați
Fotbaliști ai FC Sevilla
Fotbaliști ai SSC Napoli
Fotbaliști croați
Mijlocași
Oameni în viață
Nașteri în 1995

Marko Rog


Sidney Sokhona né en 1949 est un réalisateur et une personnalité politique mauritanienne.

Biographie
Sidney Sokhona natif de Tachott, arrive à Paris l'âge de 14 ans.

Intéressé par le cinéma, il étudie pendant un an à l'École nationale supérieure Louis-Lumière. Il s'inscrit ensuite à Vincennes. Il collabore avec Serge Le Péron et Jean-Henri Roger. Il est assistant bénévole de Jean Rouch sur Petit à Petit et de Med Hondo sur les Bicots nègres, vos voisins. Il gagne sa vie en réparant les installations téléphoniques. Il habite avec ses camarades immigrés dans un foyer, rue Riquet.

De 1972 à 1975, il tourne son premier long métrage, Nationalité : Immigré. Dans ce film, il raconte l'immigration de l'intérieur, telle qu'il l'a vécue. Le tournage du film s'étend sur trois ans, pour cause de budget. Sidney Sokhona reçoit le soutien de Jean Rouch : il lui prête un local à la Cinémathèque française. Danièle Tessier participe au montage.

Le film mêle documentaire et fiction surréaliste. Sidney Sidney Sokhana joue lui-même le rôle principal d'un immigré participant à une grève des loyers, rue Riquet.

En 1978, il réalise son deuxième et dernier long-métrage Safrana ou le droit à la parole. Dans ce récit, on suit quatre ouvriers africains qui vivent à Paris. Ils décident d'apprendre des techniques qui peuvent leur servir dans leurs pays respectifs. Ils partent faire un stage de formation agricole en Côte-d'Or.

Sidney Sokhona écrit sur le cinéma africain pour les Cahiers du Cinéma, « l'Afrique a été colonisée, et son cinéma aussi. [...]les cinéastes africains commencent à élaborer des plans de bataille pour  l'indépendance cinématographique ».

Ensuite, il abandonne le cinéma. De retour en Mauritanie, il s'engage en politique. En 2020, il est vice président de l'Assemblée Nationale.

Films

 Nationalité : Immigré, 16mm, noir et blanc, 90 min, 1975
 Safrana ou le droit à la parole, 35mm, couleur, 100 min, 1977

Prix

 Prix spécial du jury, 1976, 5ème FESPACO , Ouagadougou, Burkina Faso, 1976
 Prix Georges-Sadoul, Paris, 1975

Notes et références

Liens externes

Réalisateur mauritanien
Naissance en 1952

Sidney Sokhona


The C-terminus (also known as the carboxyl-terminus, carboxy-terminus, C-terminal tail, C-terminal end, or COOH-terminus) is the end of an amino acid chain (protein or polypeptide), terminated by a free carboxyl group (-COOH). When the protein is translated from messenger RNA, it is created from N-terminus to C-terminus. The convention for writing peptide sequences is to put the C-terminal end on the right and write the sequence from N- to C-terminus.

Chemistry
Each amino acid has a carboxyl group and an amine group. Amino acids link to one another to form a chain by a dehydration reaction which joins the amine group of one amino acid to the carboxyl group of the next. Thus polypeptide chains have an end with an unbound carboxyl group, the C-terminus, and an end with an unbound amine group, the N-terminus. Proteins are naturally synthesized starting from the N-terminus and ending at the C-terminus.

Function

C-terminal retention signals
While the N-terminus of a protein often contains targeting signals, the C-terminus can contain retention signals for protein sorting. The most common ER retention signal is the amino acid sequence -KDEL (Lys-Asp-Glu-Leu) or -HDEL (His-Asp-Glu-Leu) at the C-terminus.  This keeps the protein in the endoplasmic reticulum and prevents it from entering the secretory pathway.

C-terminal modifications
The C-terminus of proteins can be modified posttranslationally, most commonly by the addition of a lipid anchor to the C-terminus that allows the protein to be inserted into a membrane without having a transmembrane domain.

Prenylation

One form of C-terminal modification is prenylation. During prenylation, a farnesyl- or geranylgeranyl-isoprenoid membrane anchor is added to a cysteine residue near the C-terminus. Small, membrane-bound G proteins are often modified this way.

GPI anchors

Another form of C-terminal modification is the addition of a phosphoglycan, glycosylphosphatidylinositol (GPI), as a membrane anchor. The GPI anchor is attached to the C-terminus after proteolytic cleavage of a C-terminal propeptide. The most prominent example for this type of modification is the prion protein.

Methylation

C-terminal leucine is methylated at carboxyl group by enzyme leucine carboxyl methyltransferase 1 in vertebrates, forming methyl ester.

C-terminal domain

The C-terminal domain of some proteins has specialized functions. In humans, the CTD of RNA polymerase II typically consists of up to 52 repeats of the sequence Tyr-Ser-Pro-Thr-Ser-Pro-Ser. This allows other proteins to bind to the C-terminal domain of RNA polymerase in order to activate polymerase activity. These domains are then involved in the initiation of DNA transcription, the capping of the RNA transcript, and attachment to the spliceosome for RNA splicing.

See also
N-terminus
TopFIND, a scientific database covering proteases, their cleavage site specificity, substrates, inhibitors and protein termini originating from their activity

References

Post-translational modification
Protein structure

C-terminus


Civilization and Its Discontents is a book by Sigmund Freud, the founder of psychoanalysis. It was written in 1929 and first published in German in 1930 as Das Unbehagen in der Kultur ("The Uneasiness in Civilization"). Exploring what Freud sees as the important clash between the desire for individuality and the expectations of society, the book is considered one of Freud's most important and widely read works, and was described in 1989 by historian Peter Gay as one of the most influential and studied books in the field of modern psychology.

Overview
In Civilization and Its Discontents, Freud theorized the fundamental tensions between civilization and the individual; his theory is grounded in the notion that humans have certain characteristic instincts that are immutable. The primary tension originates from an individual attempting to find instinctive freedom, and civilization's contrary demand for conformity and repression of instincts. Freud states that when any situation that is desired by the pleasure principle is prolonged, it creates a feeling of mild resentment as it clashes with the reality principle.

Primitive instincts—for example, the desire to kill and the insatiable craving for sexual gratification—are harmful to the collective wellbeing of a human community. Laws that prohibit violence, murder, rape and adultery were developed over the course of history as a result of recognition of their harm, implementing severe punishments if their rules are broken. This process, argued Freud, is an inherent quality of civilization that gives rise to perpetual feelings of discontent among individuals, justifying neither the individual nor civilization.

Synopsis
Freud begins this work by taking up a possible source of religious feeling that his previous book, The Future of an Illusion, overlooked: the "oceanic feeling" of wholeness, limitlessness, and eternity. Freud himself cannot experience this feeling of dissolution, but notes there exist different pathological and healthy states (e.g. love) where the boundary between ego and object is lost, blurred, or distorted. Freud categorizes the oceanic feeling as being a regression into an earlier state of consciousness — before the ego had differentiated itself from the world of objects. The need for this religious feeling, he writes, arises out of "the infant's helplessness and the longing for the father," as there is no greater infantile need than a father's protection. Freud "imagine[s] that the oceanic feeling became connected with religion later on" in cultural practices.

The second chapter delves into how religion is one coping strategy that arises out of a need for the individual to distance himself from all of the suffering in the world. The ego of the child forms over the oceanic feeling when it grasps that there are negative aspects of reality from which it would prefer to distance itself. But at the same time as the ego is hoping to avoid displeasure, it is also building itself so that it may be better able to act towards securing happiness, and these are the twin aims of the pleasure principle when the ego realizes that it must also deal with 'reality'. Freud claims that the 'purpose of life is simply the programme of the pleasure principle' and the rest of the chapter is an exploration of various styles of adaptation that humans use to secure happiness from the world while also trying to limit their exposure to suffering or avoid it altogether. Freud points out three main sources of displeasure that we attempt to master: our own painful and mortal existence, the cruel and destructive aspects of the natural world, and the suffering endemic to the reality that we must live with other human beings in a society. Freud regards this last source of displeasure as "perhaps more painful to us than any other", and the remainder of this book will extrapolate on the conflict between the individual's instinct for seeking gratification and the reality of societal life.

The third chapter of the book addresses a fundamental paradox of civilization: it is a tool we have created to protect ourselves from unhappiness, and yet it is our largest source of unhappiness. People become neurotic because they cannot tolerate the frustration which society imposes in the service of its cultural ideals. Freud points out that advances in science and technology have been, at best, a mixed blessing for human happiness. He asks what society is for if not to satisfy the pleasure principle, but concedes that as well as pursuing happiness, civilization must also compromise happiness in order to fulfill its primary goal of bringing individuals into peaceful relationship with one another, which it does by making them subject to a higher, communal authority. Civilization is built out of wish-fulfillments of the human ideals of control, beauty, hygiene, order, and especially for the exercise of humanity's highest intellectual functions. Freud draws a key analogy between the development of civilization and libidinal development in the individual, which allows Freud to speak of civilization in his own terms: there is anal eroticism that develops into a need for order and cleanliness, a sublimation of instincts into useful actions, alongside a more repressive renunciation of instinct. This final point Freud sees as the most important character of civilization, and if it is not compensated for, then "one can be certain that serious disorders will ensue.". The structure of civilization serves to circumvent the natural processes and feelings of human development and eroticism. It is no wonder then, that this repression could lead to discontent among civilians.

In the fourth chapter, Freud attempts a conjecture on the developmental history of civilization, which he supposes coincided with man learning to stand upright. This stage is followed by Freud's hypothesis from Totem and Taboo that human culture is bound up in an ancient Oedipal drama of brothers banding together to kill their father, and then creating a culture of rules to mediate ambivalent instinctual desires. Gradually, love of a single sexual object becomes diffused and distributed towards all of one's culture and humanity in the form of a diluted 'aim-inhibited affection'. Freud discounts the idea that this passive and non-judgmental affection for all is the pinnacle of human love and purpose. Freud notes that while love is essential for bringing people together in a civilization, at the same time society creates laws, restrictions, and taboos to try to suppress this same instinct, and Freud wonders if there may not be more than sexual desire within the term 'libido'.

"Psycho-analytic work has shown us that it is precisely these frustrations of sexual life which people known as neurotics cannot tolerate". So Freud begins the fifth section of this work, which explores the reasons why love cannot be the answer, and concludes that there exists a genuine and irreducible aggressive drive within all human beings. And while the love instinct (eros) can be commandeered by society to bind its members together, the aggressive instinct runs counter to this tendency and must either be repressed or be directed against a rival culture. Thus, Freud acknowledges there is irrevocable ill-will within the hearts of man, and that civilization primarily exists to curb and restrain these impulses.

In the sixth chapter, Freud reviews the development of his concept of libido to explain why it must now be separated into two distinct instincts: the object-instinct of eros and the ego-instinct of thanatos. This 'new' concept of the death drive actually has a long developmental history in Freud's writings, including his investigations into narcissism and sadomasochism. Freud admits it may be difficult to accept his view of human nature as being predisposed towards death and destruction, but he reasons that the suppression of this instinct is the true cause behind civilization's need for restrictions. Life and civilization, then, are born and develop out of an eternal struggle between these two interpersonal forces of love and hate.

Freud begins the seventh chapter by clearly explaining how the repression of the death instinct gives rise to neurosis in the individual: the natural aggressiveness of the human child is suppressed by society (and its local representative, the father-figure) and turned inward, introjected, directed back against the ego. These aggressive energies develop into the super-ego as conscience, which punishes the ego both for transgressions committed (remorse) but also for sins it has only fantasized about (guilt). All individuals must submit themselves to forming these feelings of guilt, for their aggressive instincts must be repressed if they hope to share in the love which civilized society has appropriated for its members. Guilt and the neurotic repression of instinct are simply the price we pay in order to live together harmoniously in families and communities.

The guilty conscience is the price paid by the individual to belong to civilized society, but often this guilt is left unconscious and is experienced as anxiety or 'discontent'. Freud also considers that in addition to the individual super-ego, there may exist a 'cultural super-ego' that sets itself up as a conscience for society, and that his recommendation for it is the same as his recommendation for many of his neurotic patients: that it must lower its demands on the frail ego. Freud concludes this book by expanding on his distinction between eros and thanatos: "When an instinctual trend undergoes repression, its libidinal elements are turned into symptoms, and its aggressive components into a sense of guilt", and he ponders on how the eternal battle between these heavenly powers will play out in mankind.

Historical context
This work should be understood in the context of contemporary events: World War I undoubtedly influenced Freud and his central observation about the tension between the individual and civilization. In a nation still recovering from a particularly brutal war, Freud developed thoughts published two years earlier in The Future of an Illusion (1927), wherein he criticized organized religion as a collective neurosis. Freud, an avowed atheist, argued that religion has tamed asocial instincts and created a sense of community around a shared set of beliefs, thus helping a civilization. Yet at the same time, organized religion exacts an enormous psychological cost on the individual by making him or her perpetually subordinate to the primal father figure embodied by God. To that same point, Freud's view of men as power-hungry aggressors was also undoubtedly shaped by his experience in Europe during the Great War and its aftermath.

See also

Notes

References

External links
 Full text

1930 non-fiction books
Books by Sigmund Freud
History of psychology

Civilization and Its Discontents


The Orlov (sometimes spelled Orloff), also known as The Great Mughal Diamond, is a large diamond of Indian origin, currently displayed as a part of the Diamond Fund collection of Moscow's Kremlin Armoury. It is described as having the shape and proportions of half a chicken's egg. In 1774, it was encrusted into the Imperial Sceptre of Russian Empress Catherine the Great.

History

The diamond was found in the 17th century in Golconda, India. According to one legend, a French soldier who had deserted during the Carnatic wars in Srirangam disguised himself as a Hindu convert in order to steal it in 1747, when it served as the eye of a temple deity Sriranganathar.

The as yet unnamed stone passed from merchant to merchant, eventually appearing for sale in Amsterdam. Most modern scholars are now convinced that this stone was actually the Great Mogul Diamond. Shaffrass, an Iranian millionaire who then owned the diamond, found an eager buyer in Hovhannes Lazarian who acted on behalf of Count Grigory Grigorievich Orlov. The Count paid a purported 1.4 million Dutch florins for it.

Count Orlov had been romantically involved with Catherine the Great of Russia for many years, and he led the way in the dethronement of her husband in a coup d'état and the elevation of Catherine to power. Their relationship carried on for many years and produced an illegitimate child, but Catherine eventually forsook Count Orlov for Grigori Alexandrovich Potemkin. Count Orlov was said to have tried to rekindle their romance by offering her the diamond, as it is said he knew she had wished for it. While he failed to regain her affections, Catherine did bestow many gifts upon Count Orlov; these gifts included the Marble Palace in Saint Petersburg. Catherine named the diamond after the Count, and she had her jeweller design a sceptre incorporating the diamond. Now known as the Imperial Sceptre, it was completed in 1774.

Description

A description was given by Eric Burton in 1986:

The Orlov is a rarity among historic diamonds, for it retains its original Indian rose-style cut (see diamond cut). Its colour is widely stated as white with a faint bluish-green tinge. Data released by the Kremlin gives the Orlov's measurements as 32 millimetres x 35 millimetres x 21 millimetres, its weight being 189.62 carats (37.924 g). The weight is just an estimate – it has not formally been weighed in many years.Lord Twining's book A History of the Crown Jewels of Europe mentions how once, during a circa 1913 inspection of the crown jewels by the curator, the stone accidentally fell out of its sceptre. He weighed the stone, but did not write down its exact weight. He later said that it was about , which corresponds to the measurement-based estimate.

See also
Great Mogul Diamond
List of famous diamonds

References

Works cited

Malecka, Anna (2014), "Did Orlov buy the Orlov ? ",  Gems & Jewellery: The Gemmological Association of Great Britain, vol. 23 (6), July, pp. 10–12.
Malecka, Anna (2016), The Great Mughal and the Orlov: One and the Same Diamond? The Journal of Gemmology, vol. 35, no. 1,  56-63.
Shipley, Robert (1939). Famous Diamonds of the World, pp. 15–18. Gemological Institute of America, USA
Twining, Lord Edward Francis (1960). A History of the Crown Jewels of Europe, B.T. Batsford Ltd., London, England.

External links
Images of the Orlov diamond in its sceptre at The World of Famous Diamonds

Diamond Fund
Individual diamonds
Catherine the Great
Golconda diamonds

Orlov (diamond)


A Fraternidade Cristã Reformada da Índia - FCRI - ( em inglês Christian Reformed Fellowship of India -  CRFI) é uma denominação reformada continental, estabelecida na India, em 2006, por missionário das Igrejas Cristãs Reformadas da Austrália.

História

Em 2006, as  Igrejas Cristãs Reformadas da Austrália iniciaram a plantação de igrejas nos estados de Madia Pradexe, Guzerate, Rajastão e Maarastra. Estas igrejas se organizaram em uma denominação chamada Fraternidade Cristã Reformada da Índia.

A denominação passou a enviar seus candidatos a ministério pastoral para o Seminário Teológico Presbiteriano Dehradun , razão pela qual passou a ter contato com outras denominações reformadas do país. Consequentemente, a denominação ingressou na Fraternidade Presbiteriana e Reformada da Índia.

Em 2011, um dos pastores da igreja foi atacado por radicais hindus..

A partir do crescimento da denominação, em 2019, era formada por 300 comunidades (igrejas e congregações), servidas por 80 evangelistas.

Relações Intereclesiásticas

A denominação é membro da Fraternidade Reformada Mundial e da Fraternidade Presbiteriana e Reformada da Índia e recebe ajuda da Igreja Protestante na Holanda.

Denominações reformadas continentais na Índia
Igrejas membras da Fraternidade Reformada Mundial

Fraternidade Cristã Reformada da Índia


Rubrointrusa, rod crvenih algi iz porodice Meiodiscaceae, dio reda Palmariales. Jedina vrsta je morska alga R. membranacea raširena uz obale Europe (uključujući i Jadran) i Sjeverne Amarike

Sinonimi
 Callithamnion membranaceum Magnus 1875
 Rhodochorton membranaceum (Magnus) Hauck 1883
 Audouinella membranacea (Magnus) Papenfuss 1945
 Colaconema membranaceum (Magnus) Woelkerling 1973
 Callithamnion entozoicum Reinsch 1890
 Callithamnion entozoicum var. giardii Reinsch 1890
 Callithamnion entozoicum f. spongiorum Reinsch 1890
 Rhodochorton entozoicum (Reinsch) De Toni 1903

Izvori

Meiodiscaceae

Rubrointrusa


Ahl al-ḥadīth (en arabe : اهل الحديث), aussi appelés aṣḥāb al-ḥadīth (اصحاب الحديث), littéralement les "gens/partisans du hadith", sont ceux qui à partir du - siècles de l'Hégire (- siècle ap. J.-C) se distinguaient par la prévalence qu'ils accordaient au Coran et aux hadiths dans la formation du droit et du dogme de l'islam. Une grande partie des savants de cette obédience exerçaient à Bagdad bien qu'on en compte d'autres dans d'autres régions à cette époque sous domination abbasside.

Les ahl al-hadith constituent une des composantes de ce qui formera plus tard le sunnisme, c'est-à-dire qu'une grande partie de leur héritage est ensuite mobilisée par les sunnites des différentes écoles de juridiques qui se développent à partir du - siècle de l'ère commune, en particulier chez les hanbalites.

Terminologie
Il faut distinguer les expressions "traditioniste" et "traditionaliste". Un traditionniste pouvait également être d'obédience traditionaliste et réciproquement. Les traditionnistes, dits aussi muhaddithun, étaient des rapporteurs de traditions prophétiques et des spécialistes de la science du hadith. Tandis que traditionalistes sont les savants qui considéraient que le Coran et les hadiths devaient être les seules sources de la loi et du dogme théologique. Ils excluaient en cela différents outils tels que le raisonnement spéculatif, l'analogie, le jugement rationnel etc. Ces outils étaient précisément l'objet de débats et de polémiques entre traditionalistes et leurs opposants rationalistes. Pour saisir pleinement la pensée des ahl al-hadith, il est souvent nécessaire de la comparer avec celle de leurs adversaires dans la mesure où l'une se construit en opposition à l'autre. Ces derniers étaient appelés le plus souvent ahl al-kalam (théologiens spéculatifs) et ahl al-ra'y (juristes rationalistes). Les traditionalistes accusaient ces derniers d'être à l'origine d'innovations (bidʿa, pl. bidaʿ) dans leurs écrits, une notion connotée négativement puisqu'il s'agissait selon eux d'éléments qui ne reposaient pas sur les fondements solides et seuls légitimes qu'étaient selon eux les sources révélées. Ces "innovations" seraient variables et sujettes aux interprétations individuelles tandis que le Coran, les hadiths et le consensus des Compagnons de Muhammad garantiraient la pérennité et le bien-fondé des principes et des normes.

Approche juridique
L'approche dans le domaine du droit des ahl al-hadith s'oppose à celle de ceux qu'ils appelaient ahl al-ra'y. Cette dernière catégorie désigne surtout les partisans de la doctrine juridique du savant irakien Abū Ḥanīfa. S'ils s'y confrontent régulièrement, ces derniers ne sont toutefois pas leurs seuls adversaires, les ahl al-hadith contestent également les approches des muʿtazilites ou encore des kharijites.

L'usage prioritaire des hadiths
Contrairement à leurs homologues de l'école irakienne qui faisaient parfois référence aux avis de leurs maîtres sans corroborer ceux-ci de traditions prophétiques, les ahl al-hadith utilisaient systématiquement les hadiths pour en déduire les règles légales. Jusqu'au  siècle, il n'y avait par ailleurs pas de distinction établie entre l'étude des hadiths et l'étude du droit chez les "partisans du hadith". Leurs ouvrages de hadiths étaient aussi des ouvrages de droit. Ils se distinguaient également par le fait qu'ils n'intégraient pas dans leur pensée juridique la question des coutumes locales dite aussi "tradition vivante" comme le faisaient les juristes des anciennes écoles traditionnelles, les Irakiens ou encore les Médinois.

L'intérêt pour les isnāds
De nombreux spécialistes de l'étude des hadiths, traditionalistes ou non, s'intéressent au cours du  siècle aux chaînes de transmission (isnād, plur. asanid). Il s'agissait pour eux de vérifier la solidité de la chaîne de tous ceux qui ont successivement rapporté une tradition attribuée à Muhammad. Un hadith qui présentait un isnād jugé suffisamment solide était conservé, tandis que celui qui ne répondait pas à certains critères d'évaluation était en principe rejeté. Les traditionalistes, dont la pensée se structure parallèlement, considèrent que ce travail d'authentification permet l'usage des hadiths comme source de législation (et de définition du dogme). Désormais, puisque les hadiths sont soumis à l'examen des spécialistes et une partie d'entre eux identifiés comme remontant effectivement au prophète, leur recours est d'autant plus légitimé.

L'autorité des hadiths
Durant tout le / siècle, il y eut de vifs débats et polémiques pour déterminer dans quelle mesure les traditions prophétiques devaient peser dans l'herméneutique juridique et dans la formation du dogme par rapport au Coran. Il existait en effet des hadiths en contradiction apparente avec le texte coranique. A cette problématique, les savants rationalistes tels que les muʿtazilites considéraient qu'il fallait délaisser ces hadiths au profit exclusif du Coran. Les traditionalistes quant à eux jugeaient que l'autorité du hadith est tout autant importante que celle du Coran puisqu'il s'agissait pour eux d'une révélation divine adressée à Muhammad, celle-ci prenant simplement une autre forme. Cette position est formulée et argumentée notamment par le juriste Shafiʿi et le traditionniste al-Darimi (mort en 869). Shafiʿi insiste sur l'importance d'obéir aux hadiths comme il est question d'obéir au Coran.

En réponse à ceux qui rejettent les hadiths jugés contradictoires avec le livre sacré des musulmans, le juriste Ibn Qutayba consacre une longue section d'un de ses traités consacre une longue section à a défense de leur prise en compte.

Pensée théologique
Les ahl-al-hadith n'étaient pas des théologiens dans leur ensemble, ils adoptaient toutefois un socle d'idées communes relatives à la nature divine, à la nature du Coran et à d'autres considérations théologiques. L'œuvre d'Ibn Hanbal est particulièrement importante dans le développement de leur pensée à ce sujet.

Une pensée homogène
Les traditionalistes mettaient en avant le fait que contrairement à leurs opposants rationalistes, ils étaient communément d'accord sur une même doctrine théologique. Ils présentaient cette homogénéité interne comme une preuve de leur bonne compréhension du Coran et de la Sunna (qui au cours du  siècle est progressivement assimilée au corpus de hadiths). Surtout, cela signifiait selon eux la possibilité de dégager un ensemble de croyances cohérentes entre elles exclusivement à partir de ces sources, sans recourir donc à la théologie spéculative (kalam). Pour les ahl al-hadith, le Coran et les traditions prophétiques étaient suffisants pour répondre aux différentes questions d'ordre légal comme d'ordre théologique.

Sur la nature du Coran
Au cours du  siècle, émerge une polémique de grande envergure pour déterminer si le Coran était créé ou incréé. La position des rationalistes, adoptée par différents courants musulmans (par les muʿtazilites et une partie des chiites notamment), était celle de la création du Coran. Selon cet avis, si le Coran est révélation divine, il ne pouvait toutefois être qualifié d'incréé donc éternel car cela reviendrait à le comparer à Dieu qui seul avait ces caractéristiques. Dieu crée sa propre parole, elle est donc "en-dehors" de lui, et la révèle ensuite à Muhammad. Au contraire, pour les traditionalistes, le Coran en tant que parole de Dieu était nécessairement incréé puisque que sa Parole n'était pas distincte de son être, elle a donc la même nature que Dieu ; puisque Dieu est incréé, sa parole l'est également. Pour les ahl al-hadith, la parole divine fait partie de Dieu lui-même, elle en est un attribut ; par conséquent, le Coran, en tant que parole de Dieu, est incréé et existe de toute éternité.

Sur Dieu

La controverse sur l'anthropomorphisme
Les adversaires des traditionalistes les accusaient d'adopter une vision anthropomorphiste de Dieu puisque ces derniers adoptaient une lecture littérale des versets coraniques qui évoquaient le "trône", la "face", ou les "mains" de Dieu. Ces derniers s'en défendaient vivement en défendant le principe dit de la kayfiyya. Il s'agissait pour eux d'accepter ces versets sans pour autant considérer qu'ils signifiaient quelque chose de comparable à ce qui était connu chez les humains, ces versets devaient donc être acceptés bila kayf, "sans s'interroger sur les modalités".

La prédestination
Les traditionalistes s'opposaient vivement aux muʿtazilites sur la question de la prédestination. Ils justifiaient cette doctrine par une exégèse littérale du Coran et en arguant que la destinée des hommes ne pouvait échapper à la volonté de Dieu puisqu'il est omnipotent. Ils considéraient que la doctrine du libre-arbitre diminuait l'idée de la puissance divine. Selon eux, Dieu devait être considéré comme le créateur de l'ensemble des actes humains puisque toute la création était directement soumise à sa volonté.

Histoire

La miḥna
Sous le règne du calife abbasside al-Ma'mun, commence une persécution contre les traditionalistes (la miḥna) qui dure jusqu'à la fin de la première moitié du  siècle. Le prétexte de cette campagne inquisitrice était relatif à la position traditionaliste sur le caractère incréé du Coran.

De récents travaux indiquent que le calife cherchait surtout à contre-carrer l'influence grandissante de cette élite de plus en plus autonome, qui s'appuyaient sur l'autorité du hadith pour élaborer le droit, laissant ainsi peu de place au rôle juridique que cherchait à assumer le calife.

L'influence croissante des ahl al-hadith
La persécution contre les traditionalistes prend fin avec l'arrivée au pouvoir d'al-Mutawakkil dont les vues religieuses étaient proches de celles de ces derniers. Ce nouveau calife réoriente la politique religieuse, en favorisant les savants traditionalistes. Il cherche par exemple à recruter Ibn Hanbal qui avait été emprisonné pendant la miḥna par al-Ma'mun avant d'être libéré par son successeur al-Mu'tasim.

Il n'est pas certain qu'al-Mutawakkil était lui-même convaincu par les doctrines traditionalistes, sa politique religieuse a probablement d'abord été motivée par son souci de restaurer le califat très affaibli lorsqu'il arrive au pouvoir ; de plus, la miḥna était très impopulaire, la population de Bagdad soutenait les traditionalistes résistants au pouvoir. L'arrêt des persécutions apparaît comme un choix stratégique du calife. Les ahl al-hadith sont désormais intégrés aux institutions de l'État abbasside et leur nouvelle liberté d'expression favorise le développement et la diffusion de leurs doctrines. Leur prestige s'accroît considérablement. Les successeurs d'al-Mutawakkil s'inscrivent dans la continuité de sa politique religieuse à l'égard des traditionalistes.

La condamnation des révoltes
A partir du règne d'al-Mutawakkil, les traditionalistes commencent à défendre l'idée selon laquelle il est interdit de se rebeller contre le pouvoir en place, même si celui-ci est injuste. Ils condamnent les rébellions qui seraient nécessairement génératrices de troubles et présenteraient un danger pour l'unité de la communauté musulmane. Le nouveau nom qu'ils prennent "ahl al-sunna wa l-jamaʿa", littéralement "gens de la sunna et de la communauté", manifeste leur volonté de se présenter comme les gardiens de cette unité contre toute division politique ou religieuse.

Représentants célèbres

 Sufyan ibn ʿUnayna (mort en 811)
 Al-Madini (mort en 848)
 Ibn Hanbal
 Ibn Qutayba

Éthique et système de valeurs
Il apparaît que les ahl al-hadith avaient conscience d'appartenir à un même groupe, en opposition à d'autres, non seulement du fait qu'ils adoptaient un même cadre méthodologique mais aussi parce qu'ils partageaient des valeurs communes. Pour l'historien Christopher Melchert, le groupe des traditionalistes qui émerge à la fin du  siècle avait des caractéristiques propres qui le distinguaient sur le plan moral et social des autres groupes qui lui étaient contemporains.

Un sérieux sans faille
Les traditionalistes considéraient que le sérieux et la rigueur personnelle étaient des qualités élémentaires du bon comportement. Dans plusieurs de leurs écrits, on retrouve une insistance récurrente sur le fait qu'il valait mieux s'abstenir de rire. Sont cités plusieurs représentants des ahl al-hadith qui n'auraient jamais été perçus en train de rire tels que al-Fudayl Ibn ʻIyād. Cette attitude se manifeste également dans leur hostilité aux jeux, qu'ils considéraient comme des distractions de la vie d'ici-bas (dunya) qui empêchaient les musulmans de se concentrer dans la prière (salāt) et sur leurs obligations en général. Les jeux qui impliquaient des paris étaient sévèrement blâmés.

À la différence des érudits spécialistes de la littérature d'adab (ahl al-adab), on ne retrouve pas chez les traditionalistes une quelconque mise en valeur de la curiosité qui conduit les premiers vers des recherches encyclopédiques. Au contraire, il s'agissait davantage pour eux d'inciter tout un chacun de "délaisser tout ce qui ne le concerne pas". Si les traditionalistes portaient toute leur attention sur le strict domaine religieux, cela ne signifiait pas pour autant qu'ils condamnaient toute entreprise de recherche dans les domaines mondains ou qu'il s'agissait pour eux de se couper de la société. Seulement, la curiosité ne faisait pas partie des valeurs qu'il mettaient en avant et lorsqu'elle était évoquée, c'était avant tout pour la condamner.

Le rejet du mysticisme
La piété que défendaient les traditionalistes n'était pas la même que celle des mystiques soufis de leur époque. Christopher Melchert applique à l'opposition entre traditionalistes et soufis le modèle théorique du sociologue Max Weber entre ascètes et mystiques. Les mystiques considéraient que certaines expériences spirituelles n'étaient pas accessibles à tous les croyants dans la mesure où tous ne s'engageaient pas dans un cheminement spirituel qui nécessitait d'importantes privations et une isolation au moins temporaire du reste de la société pour pouvoir pleinement contempler Dieu et entrer en communion avec lui. En revanche, les traditionalistes considéraient qu'il fallait rester modérés dans la pratique religieuse et condamnaient les "excès" des mystiques tels que les itinérances, leur habitude de marcher pieds nus, leur isolement etc. Alors que les soufis reconnaissaient certaines hiérarchies spirituelles dans la mesure où il n'était pas nécessaires pour le salut d'un individu de s'engager dans un parcours mystique, les ahl al-hadith, pour leur part, considéraient que tous les musulmans devaient tendre vers un modèle de piété accessible à tous.

Bibliographie

 BROWN, Jonathan, Hadith Muhammad's Legacy In The Medieval And Modern World, Oxford, Oneworld Publications, 2017 (2nd ed.) (   2009). Disponible sur Internet : https://urlz.fr/hf5J
 ABRAHAMO, Binyamin, "Scripturalist and Traditionalist Theology" in The Oxford Handbook of Islamic Theology, Edited by Sabine Schmidtke, 2014.
 BIANQUIS, Thierry (dir.), GUICHARD, Pierre (dir.), TILLIER Mathieu (dir.), Les débuts du monde musulman - siècle, Paris, Presses Universitaires de France, 2012
 HALVERSON, Jeffrey R., Theology and Creed in Sunni Islam, New York, Palgrave MacMillan, 2010.
 TILLIER, Mathieu. Les cadis d'Iraq et l'État Abbasside (132/750-334/945). Nouvelle édition [en ligne]. Damas : Presses de l'Ifpo, 2009 (généré le 25 janvier 2022). Disponible sur Internet : http://books.openedition.org/ifpo/673
 BLANKINSHIP, Khalid, "The Early Creed" in The Cambridge Companion to Classical Islamic Theology, ed. Tim Winter, Cambridge University Press, 2008.
 QASIM ZAMAN, Muhammad, Religion and Politics Under the Early Abbasids, New York, Brill, 1997.

Notes et références

Hadithologie
Vocabulaire du droit arabo-musulman

Ahl al-Hadith


Uldale Force ist ein Wasserfall im Verlauf des River Rawthey in Cumbria, England. Der Wasserfall ist nur entlang des Verlaufes des River Rawthey zugänglich und liegt nahe der Entstehung des Flusses in einem engen Tal, das vom Holmes Moss und dem nordöstlichen Ende von Baugh Fell gebildet wird. Der Fluss fällt in diesem Bereich über verschiedene Stufen, deren höchste 15 m misst.

Quellen
 Uldale Force auf English Lakes

Wasserfall in Europa
WUldale Force
Wasserfall in England
Gewässer in Westmorland and Furness

Uldale Force


Paul Hoecker o Höcker (Oberlangenau, Silesia, 11 de agosto de 1854 - Múnich, 13 de enero de 1910) fue un pintor alemán de la Escuela de Múnich. Fue uno de los fundadores y el primer secretario de la asociación de artistas conocida como la Secesión de Múnich, que fue la primera en denominarse así y que sirvió de ejemplo para las posteriores Secesiones vienesa y berlinesa.

Infancia y juventud
Nació en el seno de una familia acomodada, en una mansión del condado de Glatz (en polaco, Kłodzko, una región que culturalmente pertenecía tradicionalmente a Bohemia y administrativamente a Silesia). En su familia no existía una afición especial a la pintura, pero sí a la música, gusto que heredó de su madre. Hoecker realizó sus estudios secundarios en el gymnasium de Neustadt (Silesia), donde destacó por las caricaturas que dibujó de sus profesores.

En octubre de 1874 ingresó en la Real Academia de Bellas Artes de Múnich, donde fue alumno hasta la primavera de 1879. Tuvo como profesor a Wilhelm von Diez y pintó numerosas escenas de género y paisajes. De aquella escuela salieron numerosos pintores que se apartaron del costumbrismo y fueron pioneros del Impresionismo y el Modernismo.

En mayo de 1882 viajó a París y más tarde a Holanda. De regreso a Múnich, hizo gran amistad con los pintores Fritz von Uhde, Bruno Piglhein y Max Liebermann. En 1883 se celebró la Exposición Internacional de Arte en Múnich, y quedó deslumbrado con las pinturas de los Países Bajos, en especial por su delicadeza y su habilidad en uso de los colores y del claroscuro. Ese mismo año viajó de nuevo a Francia y a Holanda. A finales de 1884 trasladó su residencia de Múnich a Berlín, pero en 1888 regresó a la primera ciudad. Muy interesado en las tendencias modernas de la pintura, la obra de Hoecker se caracterizó durante esta época por su preocupación por la luz.

Profesor en la Real Academia de Bellas Artes de Múnich y fundación de la Secesión de Múnich
En 1891 ingresó como profesor en la Real Academia de Bellas Artes de Múnich, donde había sido alumno. Tenía treinta y seis años (edad que se consideraba muy joven para un cargo de tal prestigio). Se hizo cargo de las clases de pintura que hasta entonces había impartido August von Kaulbach, quien había abandonado la Academia. Durante sus vacaciones estivales, salió a pintar paisajes del natural, a pueblos como Haimhausen, Utting am Ammersee, Breitbrunn am Chiemsee, donde trabajó duramente, sin regatear esfuerzos, y con gran entusiasmo.

La Secesión de Múnich
Con el fin de impulsar el arte moderno, y secundando la iniciativa de Franz von Lenbach, Hoecker cofundó con él una asociación de artistas desgajada de la Asociación de Artistas de Múnich, a la que denominaron la Secesión (con tal nombre querían evidenciar su separación del arte tradicional). Se constituyó  el 4 de abril de 1892, el primer presidente fue el pintor Bruno Piglhein y Hoecker ocupó el puesto de secretario en el consejo de administración. A imitación de la Secesión de Múnich, otras ciudades siguieron posteriormente su ejemplo y fundaron otras asociaciones locales homónimas, entre otras Secesión de Viena (1897) y la Secesión de Berlín (1898).

Pese a ser un abanderado del Modernismo, no impuso sus ideas estéticas a sus alumnos de la Real Academia, sino que trató que cada uno encontrara su propio camino artístico. Les mostró el arte de la Escuela de Barbizon, del Impresionismo y el Neoimpresionismo, así como las nuevas corrientes que habían surgido en Dachau o Worpswede. El prestigio como docente de Hoecker convirtió a Múnich en un foco de atracción alumnos y de jóvenes artistas.

La revista Jugend
Para la difusión del Modernismo fue, igualmente,  muy importante su colaboración con la revista literaria y artística Jugend (Juventud), fundada en Múnich por Georg Hirth en 1896, en la que publicó numerosas ilustraciones Hoecker. De hecho, el Modernismo recibe el nombre de Jugendstil en Alemania porque fue esta revista su gran abanderada y la que extendió  y popularizó la nueva estética.

Abandono de la Real Academia
Su docencia terminará en 1897 debido a un gran escándalo en el que se vio implicado. Una pintura suya de la Virgen María fue considerada irreverente y se rumoreó que había tomado como modelo para la imagen a un prostituto con el que mantenía relaciones sexuales. En Europa se vivía un momento de auge de la intolerancia sexual y la homofobia, avivado por la sentencia ejemplarizante que había recibido Oscar Wilde en 1895. En Alemania, el artículo 175 del Código Penal castigaba las relaciones homosexuales, y por eso también el ilustrador Sascha Schneider debió emigrar a Italia, donde la homosexualidad no estaba perseguida.

Italia
Hoecker se instaló en Italia, donde entró en contacto con el barón D'Adelswärd-Fersen, quien también había tenido que abandonar su París natal por un escándalo sexual. El barón compró una villa en la isla de Capri que llamó «Villa Lysis» y que convirtió en un centro de artistas homosexuales. Hoecker retrató varias veces al amante del barón, el joven italiano Nino Cesarini, en actitudes homoeróticas (en una fotografía de Wilhelm Plüschow se aprecia el lugar prominente que ocupaba uno de estos retratos dentro de la Villa Lysis). Una de estas imágenes de Cesarini apareció en el número 26 de la revista Jugend. Años después, ya atemperado el escándalo que le obligó a abandonar su país, Hoecker regresó a Alemania y se instaló en el campo, en su casa natal.

Regreso a Silesia y muerte
Hoecker regresó a su pueblo natal, Oberlangenau, y se dedicó por entero a la pintura y a sus aficiones. Convirtió su casa en una residencia de artistas, y a partir de entonces se conoce como «La Casa de Hoecker» (Hoeckerhaus).

Hoecker murió en 1910, en el hospital de Múnich, enfermo (según se dijo) de malaria romana. Su sobrina, y también pintora, Vally Walter, se hizo cargo de la casa y el estudio de Hoecker.

Estilo pictórico
El arte de Paul Hoecker es muy representativo del estilo dominante en la Escuela de Múnich, caracterizada por su atemperado y nunca radical gusto por la modernidad y las nuevas tendencias pictóricas, su lirismo de carácter sentimental (volcado especialmente en imágenes religiosas con monjas o personajes meditabundos o en oración), aunque también realizó escenas costumbristas, muy del gusto de la Alemania meridional finisecular. Sus obras muestran gran gusto por el color y la luz y son muy afines al estilo de Max Liebermann o Fritz von Uhde, con quienes mantuvo amistad.

Reconocimiento póstumo
A pesar de su importante papel en la escena artística de Múnich de finales del siglo diecinueve, Paul Hoecker a penas es conocido a día de hoy. Esto se debe probablemente a que abandonó su labor como profesor debido a alguna razón vinculada a su homosexualidad. En octubre de 2019 se formó un grupo de investigación en el Forum Queeres Archiv München para investigar la vida y obra del pintor. Una parte de su legado perteneciente a la familia ha llegado al archivo de Forum Queeres Archiv München y ha sido digitalizado.

Bibliografía
 BOETTICHER, Friedrich: Malerwerke des 19. Jahrhunderts. Dresde, 1891 - 1901.
 Bruckmanns Lexikon der bildenden Künste. Münchner Maler im 19. Jahrhundert, Múnich, 1982.
 Meyers Konversationslexikon, 1910.
 JOOSS, Birgit Jooss: «… der erste Moderne in der alten Akademie" – der Lehrer Paul Höcker», En: ''Die Scholle. Eine Künstlergruppe zwischen Secession und Blauer Reiter''. Edición de Siegfried Unterberger, Felix Billeter y Ute Strimmer. Múnich, 2007, pp. 28-43
 Die Münchner Schule 1850 - 1914. Ausstellungskatalog, Neue Pinakothek München, Múnich, 1979.
 STERNWEILER, Andreas (ed.): Goodby to Berlin, 100 Jahre Schwulenbewegung, Berlín 1997. ISBN 3-86149-051-x
 «Paul Hoecker», en: Ulrich Thieme, Felix Becker y otros: Allgemeines Lexikon der Bildenden Künstler von der Antike bis zur Gegenwart. Band 17, E. A. Seemann, Leipzig, 1924.
 OSTINI, Fritz von: «Paul Hoecker und seine Schule»; en Velhagen & Klasing´s Monatshefte, XXVII. Jahrgang, 1912/1913.

Enlaces externos

Notas

Personas de Múnich
Pintores de Alemania del siglo XIX
Pintores de Alemania del siglo XX
Pintores gais
Fallecidos en Múnich
Personas homosexuales de Alemania
Nacidos en el voivodato de Baja Silesia

Paul Hoecker


مُرْبَاطَرُ أو مُرْبِيطَرُ أو ساغونتو (من اللاتينية Murvedre ، وأصله muri veteres يعني جدران قديمة، بالإسبانية: Sagunto, بالكتلانية: Sagunt) مدينة تاريخية قديمة يعود تاريخها للقرن الخامس قبل الميلاد شرقي إسبانيا في مقاطعة بلنسية. تقع على هضبة تبعد 30 كيلو مترا شمال مدينة بلنسية، قرب شاطئ الأزهار (Costa del Azahar) على البحر المتوسط. بلغ عدد سكانها في 2006 قرابة 62.702 نسمة.

توأمة
لمرباطر اتفاقيات توأمة مع كل من:
 ميلو
 سيسينا

أعلام

 أنيتا بلانش
 خوسيه أنطونيو باردو لوكاس
 ديفيد نافارو
 خواكين رودريغو
 روبن روتشينا

المراجع

وصلات خارجية
 Sagunt، رحلة افتراضية
 مرباطر: مدينة الأطلال

أماكن مأهولة في بلنسية (مقاطعة)
المستعمرات اليونانية في ايبيريا
المواقع الأثرية اليونانية القديمة في إسبانيا
المواقع الرومانية في إسبانيا
بلدات ومدن رومانية في إسبانيا
بلدات ومدن مرفئية متوسطية في إسبانيا
بلديات مقاطعة بلنسية
حروب بونية
مستعمرات فينيقية
مستعمرات فينيقية في إسبانيا
مستعمرات يونانية
مواقع أثرية في إسبانيا

مرباطر


Merete Torp (født 27. august 1956 på Frederiksberg) er en dansk forfatter.

Torp debuterede som forfatter i 1972, da hendes tolv første digte blev trykt i tidsskriftet Hvedekorn. Derefter blev det dog til en lang pause, og hendes første digtsamling, Digte, blev ikke udgivet før i 1982. Den blev meget kritikerrost og hun blev på baggrund af denne tildelt et legat fra Statens Kunstfond (1983) og Edith og Helge Rode Legatet (1984). Hendes anden og indtil videre seneste digtsamling, Digte II, udkom i 1996. Også den blev kritikerrost og hun fik bl.a. anerkendelse i form af uddelinger fra Statens Kunstfond (1996, 1997 & 1998) samt Emil Aarestrup Medaillen (1997). I 2001 blev hun tildelt Drachmannlegatet. Hun udgiver fortsat digte i forskellige tidsskrifter.

Karakteristiskt for Torps digtning er at digtene begynder fra et kvindeligt jeg og dens oplevelse af liv, død og kærlighed.

Referenser

Digtere fra Danmark
Personer fra København

Merete Torp


Moody Gardens is an educational tourist destination, with a golf course and hotel in Galveston, Texas which opened in 1986. The non-profit destination uses nature to educate and excite visitors about conservation and wildlife.

Moody Gardens features three main pyramid attractions: the Aquarium Pyramid, which is one of the largest in the region and holds many species of fish and other marine animals; the Rainforest Pyramid, which contains tropical plants, animals, birds, butterflies, reptiles, and a variety of other rainforest animals including free-roaming monkeys and two-toed sloths; and the Discovery Pyramid, which focuses on science-oriented exhibits and activities.

Another major attraction at Moody Gardens is Palm Beach, a landscaped white sand beach mainly open in the summer, with a small water park for children, freshwater lagoons, a lazy river, tower slides, a hot tub, ziplines, and a splash pad play area for children. Moody Gardens also had at one time a RideFilm Theater with motion-based pod seating, the MG 3D Theater features the largest screen in the state of Texas, 4D Special FX Theater, paddlewheel cruise boat, a hotel, golf course and a convention center.

The complex attracts many local tourists from the city of Houston and its outlying suburbs. The owners commissioned a landscape design from Geoffrey Jellicoe. It is described in Gardens of the Mind: the Genius of Geoffrey Jellicoe by Michael Spens (Antique Collectors Club, 1992).

Aquarium Pyramid
This blue pyramid opened in 1999 is approximately 12 stories high. The massive pools that are contained in this pyramid contain approximately 10,000 marine animals from fish, sharks, seals and penguins. Each representing different regions of the sea: North Pacific, South Pacific, South Atlantic and Caribbean.

Rainforest Pyramid

This clear pyramid opened in 1993 and reaches the height of 10 stories. After Hurricane Ike, a $25 million enhancement project brought nature closer to visitors. The multi-level Rainforests of the World project focuses on education, conservation and possible future breeding with new rare and endangered animals. Giant Amazon river otters, saki monkeys, ocelots, and a wide range of other animals, birds, reptiles make up more than 1,000 species of exotic species showcased the diversity of the rainforest environment.

The rainforests of Asia, Africa, and the Americas are featured through the popular bat caves, crashing waterfalls, and Mayan Ruins. The warm, humid interior simulates the climate of rainforests on warm days.

Discovery Pyramid
The Discovery Pyramid opened in 1997 and features traveling exhibits and the ride film (motion simulator). In May of 2015, Moody Gardens added a permanent exhibit to the bottom level of the Discovery Pyramid, the SpongeBob SubPants Adventure ride. In this amusement ride, the audience "dives into adventure on a submarine voyage along with SpongeBob and all his Bikini Bottom friends!". In 2019, the SpongeBob SubPants Adventure was closed and replaced by "20,000 Leagues Under The Sea: An Interactive Adventure". This interactive 4D film follows a technologically enhanced pufferfish named Deep as he leads the Nautilus submarine through different parts of the ocean as chosen by the audience. Deep is portrayed by a live actor, who voices and controls the character in real time, creating effectively a personalized show for every audience.

The upper level of the huge deep pink colored Discovery Pyramid is currently featuring JAM REMASTERED: THE SCIENCE OF MUSIC, an experience that explores the connection between music, science and mathematics (Updated June 2021)

Palm Beach
Palm Beach opened in 1988, initially with a constructed white sand beach and later expanded to a full use water park. The water park features Aquarium Adventure, a group of slides with a dump bucket, a wave pool, a lazy river, Tower Slides (two water slides), and Splashpad, the toddler section of the water park. The artificial beach is made with white sand and is situated adjacent to, but not connected to Galveston Bay.

Moody Gardens Zip Line and Ropes Course

In May 2014, Moody Gardens opened the tallest steel ropes course on the Gulf Coast. The five-tier Sky Trail Ropes Course (or "challenge course") is five stories tall – standing at  tall – and features 48 obstacles (or "elements") with the obstacles gradually getting harder with each tier. The Moody Gardens Zip Line is  long and is connected to another steel tower located at the far end of Palm Beach next to the wave pool – suspending visitors  above Palm Beach, allowing them to get a bird's eye view of the Moody Gardens pyramids and tropical gardens. The ropes course and zip line was manufactured, installed, and is serviced by Ropes Courses Inc. The ropes course and zip line is open year-round during the weekend and the weekdays during school holidays and the weekday evening during Festival of Lights.

Moody Gardens also features the Sky Tykes Ropes Course for those under  tall. It has 9 obstacles (or "elements") and is situated on one level. The open course design allows for easy parent participation for any level of assistance needed. Parents can also walk alongside their child.

Each participant (adult and child) is outfitted with a full body harness and a safety lanyard or sling line. This unique system also allows participants to choose their path through the course while going at their own pace with the ability to pass other participants at each platform.

Moody Gardens Golf Course
In 2007, the Moody Foundation signed an agreement with the City of Galveston to completely rebuild the city's municipal golf course. The course reopened in June 2008 under the moniker Moody Gardens Golf Course. The $17 million comprehensive renovation, included the addition of new turf grass, green complexes, elevations, irrigation, drainage, cart paths, greens and a full clubhouse renovation.

The new course was designed by Peter Jacobsen of Jacobsen Hardy Golf Course Design and was constructed to keep historical features of the course while improving certain holes and course flow. The par 72 course measures 6,900 yards from the back tees, with 5 sets of tees to accommodate all playing abilities.

Festival of Lights
Each November and December Moody Gardens hosts the Festival of Lights. A mile long trail features one million lights themed to holiday music with live entertainment and an outdoor ice rink. Additional attractions include holiday films at the MG3D Theater, 4D Special FX Theater and Ridefilm Theater. A holiday buffet is featured in the Garden Restaurant and the Colonel Paddlewheel Boat offers evening cruises.

References

External links

 The Moody Foundation
 Moody Gardens Golf Course

Aquaria in Texas
Botanical gardens in Texas
Culture of Galveston, Texas
Tourist attractions in Galveston, Texas
Museums in Galveston, Texas
Science museums in Texas
Pyramids in the United States
1986 establishments in Texas

Moody Gardens


Der Gerichtsbezirk Graz-West ist ein dem Bezirksgericht Graz-West unterstehender Gerichtsbezirk im Bundesland Steiermark. Der Gerichtsbezirk umfasst den westlichen Teil der Stadt Graz und den nördlichen Teil des Bezirkes Graz-Umgebung.

Geschichte
Der Westen von Graz gehörte anfangs zum Gerichtsbezirk und erhielt 1854 durch eine ministerielle Verordnung durch die Errichtung des städtisch-delegierten Bezirksgerichtes I. Section, dem das Gebiet von Graz am rechten Murufer unterstellt war, einen eigenen Gerichtsbezirk. Gleichzeitig waren mit dem Bezirksgericht I. Section auch die Bezirksgerichte II. Section (für das Gebiet von Graz am linken Murufer) und das städtisch-delegierte Bezirksgericht III. Section für den Bereich Graz Umgebung eingerichtet worden.

Per 1. Jänner 1867 wurden die beiden städtisch-delegierten Bezirksgerichte I. und II. Section zusammengelegt, woraufhin sie den Gerichtsbezirk Graz bildeten.

Der Westen von Graz unterstand dem Bezirksgericht für Zivilrechtssachen Graz I (Graz Stadt) und war Teil des Gerichtsbezirks Graz. Durch die Auflassung der beiden Bezirksgerichte für Graz Stadt bzw. Umgebung und die Errichtung eines gemeinsamen Bezirksgerichtes für Zivilrechtssachen Graz erfolgte die Vereinigung der bisherigen Gerichtsbezirke Graz bzw. Graz Umgebung zum Gerichtsbezirk Graz.

Dieser Status blieb bis zu Beginn des 21. Jahrhunderts erhalten. Per 1. Jänner 2007 beschloss der Nationalrat die Errichtung eines weiteren Bezirksgerichtes mit der Amtsbezeichnung Graz-West, wodurch das bisherige Bezirksgericht Graz in Graz-Ost umbenannt wurde.

In der Folge wurden per 1. Jänner 2007 die Grazer Stadtbezirke IV. Lend, V. Gries, XIII. Gösting, XIV. Eggenberg, XV. Wetzelsdorf, XVI. Strassgang und XVII. Puntigam aus dem bisherigen Gerichtsbezirk Graz ausgeschieden und dem Gerichtsbezirk Graz-West zugewiesen. Das übrige Gebiet des Gerichtsbezirkes Graz bildet seitdem den Gerichtsbezirk Graz-Ost.

Am 1. Juli 2013 wurde der Gerichtsbezirk Frohnleiten aufgelöst und die Gemeinden dem Gerichtsbezirk Graz-West zugewiesen.

Mit Wirkung ab 1. Jänner 2015 wurde der Gerichtsbezirk aufgrund der Veränderungen im Rahmen der Gemeindestrukturreform in der Steiermark in der "Bezirksgerichte-Verordnung Steiermark 2015" neu definiert.
Im Zuge dessen wurde das Gebiet der ehemaligen Gemeinden Tyrnau und Tulwitz an den Gerichtsbezirk Weiz abgegeben.

Siehe auch
 Gerichtsorganisation in Österreich
 Liste österreichischer Gerichte

Gerichtssprengel
Der Gerichtssprengel umfasst seit Jänner 2015
 den westlichen, rechtsseitig der Mur gelegenen Teil von Graz mit den sieben Bezirken Lend, Gries, Gösting, Eggenberg, Wetzelsdorf, Straßgang und Puntigam,
 sowie die zehn Gemeinden Deutschfeistritz, Frohnleiten, Gratkorn, Gratwein-Straßengel, Peggau, Sankt Bartholomä, Sankt Oswald bei Plankenwarth, Semriach, Stiwoll, Übelbach im nördlichen Teil des Bezirks Graz-Umgebung.

Literatur
 Österreichische Akademie der Wissenschaften: Historisches Ortslexikon. Statistische Dokumentation zur Bevölkerungs- und Siedlungsgeschichte, Steiermark, 1. Teil; Graz (Stadt), Bruck an der Mur, Deutschlandsberg, Feldbach, Frohnleiten, Graz-Umgebung, Hartberg, Judenburg, Knittelfeld. Datenbestand: 30. Juni 2011 (PDF; 1,0 MB)
 Gerichtsdatenbank des Bundesministeriums für Justiz

Weblinks

 Gerichtssuche in der Gerichtsdatenbank des Bundesministeriums für Justiz

Einzelnachweise

Geographie (Graz)
Bezirk Graz-Umgebung
Graz-West

Gerichtsbezirk Graz-West


الأمير الشاعر خالد بن سعود الكبير مواليد مدينة مدينة الطائف صيف عام 1952م.

نبذه

هو خالد بن سعود الكبير بن عبد العزيز بن الإمام سعود بن الإمام فيصل بن الإمام تركي (مؤسس الدولة السعودية الثانية) بن عبد الله بن الإمام محمد (مؤسس الدولة السعودية الأولى) بن سعود. ونشأ وترعرع في مدينة الرياض في كنف والدته (بعد وفاة والده وهو ابن الخامسة) سمو الأميرة نوره بنت عبد الله بن حسن بن حسين بن على بن حسين بن الإمام المجدد محمد بن عبد الوهاب. وبهذا فالأمير خالد سليل بيتي حكم وعلم وحفيد الإمامين الإمام الفذ محمد بن سعود مؤسس الدولة السعودية الأولى والإمام المجدد لدعوة التوحيد الإمام محمد بن عبد الوهاب..

توضيح حول اسم والده سعود الكبير
خالد بن سعود الكبير (وهو غير الإمام سعود الكبير والد الإمام عبد الله الذي أعدمه العثمانيون عام 1818).. وقد جرى الاشتباه بسبب تشابه النسب والأسماء، بين الأمير الشاعر خالد بن سعود والإمام خالد بن الإمام سعود الكبير بن الإمام عبد العزيز بن الإمام محمد بن سعود، مؤسس الدولة السعودية الأولى... وبينهما الفارق قرابة القرنين من الزمن.

تعليمه
تلقى تعليمه الابتدائي والمتوسط بمعهد العاصمة النموذجي بالرياض. ثم انتقل إلى مدينة جدة حيث حصل على شهادة الثانوية العامة من مدرسة الشاطئ الثانوية. بعد ذلك التحق بـ جامعة الملك سعود بالرياض وحصل على درجة البكالريوس من كلية الآداب قسم التاريخ بتقدير متميز ثم أبتعث من قبل وزارة التعليم العالي إلى الولايات المتحدة الأمريكية للدراسة بجامعة جنوب كاليفورنيا (USC) وحصل منها على درجة الماجستير في الإدارة العامة بتفوق بعد ذلك عاد إلى أرض الوطن والتحق بصندوق التنمية الصناعية بوظيفة مدير مشاريع لمدة خمس سنوات التحق خلالها بدورة بنكية في تشيس منهاتن بنك لمدة سنة ثم تفرغ سموه لاعماله الخاصة والان يعمل رئيسا للشركة العربية للأنظمة الزراعية المحدودة.

الأعمال الشعرية

الامسيات الشعرية

 الاثنين 29 ربيع الآخر 1427هـ - 26 يونيو 2006م. أمسية شعرية ضمن نشاطات الاسبوع الشعبي الرابع في مهرجان سياحي عنيزة 27، وذلك على قاعة معالي الأستاذ عبد الله النعيم في مركز صالح بن صالح الثقافي. وحضر الأمسية صاحب السمو الملكي الأمير الدكتور فيصل بن مشعل بن سعود بن عبد العزيز نائب أمير منطقة القصيم ووكيل إمارة منطقة القصيم المساعد عبد العزيز بن عبد الله الحميدان والمدير التنفيذي للهيئة العليا للسياحة بالقصيم الدكتور جاسر الحربش ومدراء الإدارات الحكومية بالمحافظة وجمهور غفير من محبي الشعر الشعبي.

الأوبريتات الوطنية

 أوبريت - عرين الأسد:

قُدم خلال مهرجان الجنادرية التاسع عشر أمام خادم الحرمين الشريفين الملك عبد الله بن عبد العزيز (عندما كان ولياَ للعهد آن ذاك) وكان من أداء الفنانين محمد عبده ومحمد عمر وعبد المجيد عبد الله وخالد عبد الرحمن، وهو من أنجح الاوبريتات التي قدمت في مهرجان الجنادرية فقد استحوذ على اهتمام جميع النقاد لأنه أول اوبريت يتحدث عن الدولة السعودية بمراحلها الثلاث. وقد طلب من قبل الملحق الثقافي بالسفارة الأمريكية لضمه إلى مكتبة الكونغرس وبذلك يكون أول عمل وطني يضم إلى مقتنبيات مكتبة الكونغرس الأمريكية بـ واشنطن، وكان من الحان محمد المغيص وإخراج مسرحي فطيس بقنه.

 أوبريت - طائف الصيف الجميل:

قُدم امام الأمير عبد المجيد بن عبد العزيز أمير ممنطقة مكة المكرمة في ذلك الوقت وانشده الفنان عبادي الجوهر والفنان محمد عمر وكان بمناسبة مهرجان الصيف في مدينة الطائف وكان أفضل اوبريت قدم للطائف بشهادة كل من شاهده. وهو من الحان الموسيقار طارق عبد الحكيم وإخراج مسرحي فيصل يماني.

 أوبريت – عروس البحر:

قُدم امام الأمير خالد الفيصل أمير منطقة مكة المكرمة حالياَ وانشده الفنان محمد عمر والفنان عباس إبراهيم وكان بمناسبة مهرجان (أبحر) مدينة جــدة السياحي وكان أفضل اوبريت قدم لمدينة جده بشهادة المختصين وهو من الحان محمد شفيق وإخراج مسرحي فطيس بقنه.

الأناشيد والأغاني الوطنية
 صرح الأمن (غناء محمد عبده، ألحان محمد شفيق)
 ديرتي دار السلام (غناء وألحان محمد شفيق)
 حنا سعوديين (غناء راشد الفارس، ألحان خالد البراك)
 سيوف الحق (غناء وألحان محمد عمر)
 انا سعودي (غناء خالد عبد الرحمن، ألحان محمد المغيص)
 موطني (غناء عباس إبراهيم ألحان سراج عمر)
 عبد الله الحاكم الغالي (غناء محمد عمر، ألحان باهر الرجب (من العراق))
 المجد (غناء عباس إبراهيم، ألحان أحمد سيف (من البحرين))
 نحمد الله (غناء وألحان عبد الله رشاد)
 انا سعودي وعبد الله (غناء وألحان محمد عمر)

الأغاني العاطفية

 سلام (غناء خالد عبد الرحمن، ألحان خالد عبد الرحمن)
 روحي الوجله (غناء خالد عبد الرحمن، ألحان خالد عبد الرحمن)
 من هجركم (غناء اريام، ألحان احمد سيف)
 لا واحسايف (غناء اريام، ألحان خالد البراك)
 السهم خطير (غناء محمد عمر ألحان محمد عمر)
 لج الخفوق (غناء وليد محمد، ألحان محمد عمر)
 ياهيه (غناء وليد محمد، ألحان محمد المغيص)
 من وين (غناء علاء سعد، ألحان باهر الرجب)
 زارني طيفك (غناء علاء سعد، ألحان نبيل الغانم)
 صغير السن (غناء خالد عبد الرحمن، ألحان نبيل الغانم)
 ياروح روحي (غناء خالد عبد الرحمن، ألحان خالد عبد الرحمن)
 لولا جمالك (غناء مهند محسن، ألحان نبيل الغانم)
 قالوا الناس (غناء محمد عمر، ألحان احمد سيف)
 صادفتها (غناء محمد عمر، ألحان من التراث)
 لا واعذابي (غناء محمد عمر، ألحان محمد عمر)
 اسعدتني غناء حسين قريش الحان طاهر حسين
 ما ذكرتك غناء ميحد حمد ألحان ميحد حمد

الأمسيات الشعرية

 أمسية شعرية في الخبر في صيف 2002م.
 أمسية شعرية في الجبيل الصناعية في شهر يوليو 2003م.
 أمسية شعرية في الطائف في شهر يوليو 2005م.
 أمسية شعرية في عنيزة في القصيم صيف 2006م.
 أمسية شعرية في مدينة صلاله بعمان صيف 2007م.

الدواوين

 ديوان – شعر - قصائد غزلية واجتماعية وروحانية.
 ديوان – ترانيم – قصائد غزلية.
 ديوان – المجد - قصائد وطنية.
 ديوان – خيال وحقيقة - قصائد غزلية.
 ديوان - طويق - أول ديوان مقروء.

الأسرة

متزوج من الأميرة وفاء بنت حسن بن عبد الله آل الشيخ.

أبناؤه

 الأمير سعود بن خالد بن سعود الكبير آل سعود متزوج من الأميرة مشاعل بنت عبد المحسن بن عبد الرحمن آل الشيخ
 الأمير الدكتور عبد الله بن خالد بن سعود الكبير آل سعود. كاتب وأستاذ مساعد بكلية العلوم الاستراتيجية بجامعة نايف العربية للعلوم الأمنية وباحث زائر بالمركز الدولي لدراسة التطرف والعنف السياسي - جامعة كينغز كوليدج - لندن. متزوج من الأميرة نوف بنت عبد العزيز بن عياف آل مقرن ابنة الأمير عبد العزيز بن عياف امين منطقة الرياض السابق
 الأمير محمد بن خالد بن سعود الكبير آل سعود
 الأمير سلطان بن خالد بن سعود الكبير آل سعود
 الأميرة مشاعل بنت خالد بن سعود الكبير آل سعود
 الأميرة نورة بنت خالد بن سعود الكبير آل سعود زوجة سمو الأمير سلطان بن فيصل بن عبد الله بن محمد بن مقرن المشاري آل سعود.

مصادر

أمراء سعوديون
خريجو جامعة الملك سعود
شعراء سعوديون في القرن 20
شعراء سعوديون في القرن 21
شعراء بالعربية في القرن 20
شعراء بالعربية في القرن 21

خالد بن سعود الكبير بن عبد العزيز بن سعود آل سعود


Batilo fue un poeta latino muy mediocre, cuyo nombre no habría pasado ciertamente a la posteridad sin un incidente que le puso en evidencia: una mañana en la puerta del palacio de Augusto aparecieron dos versos anónimos que el emperador elogió; Batilo se los apropió diciendo que eran suyos, pero Virgilio, que era su verdadero autor debajo de los dos versos escribió otro tercero que decía: Hos ego versiculos feci, tulit alter honores y a continuación el principio de otros cuatro versos con la frase: Sic vos non vobis...desafiando al poetastro a que los concluyera; Augusto le mandó llamar para que así lo hiciera, lo que no pudo hacer cayendo en el ridículo más completo. Virgilio los terminó después.

Bibliografía

Escritores en latín
Poetas de la Antigua Roma
Antiguos romanos del siglo I a. C.
Poetas del siglo I a. C.

Batilo (poeta)


Arpsdorf er en kommune og en by i det nordlige Tyskland, beliggende i Amt Mittelholstein i den sydlige del af Kreis Rendsborg-Egernførde. Kreis Rendsborg-Egernførde ligger i den centrale del af delstaten Slesvig-Holsten.

Geografi
Arpsdorf ligger ved udkanten af Naturpark Aukrug omkring 8 km sydvest for Neumünster ved floden Stör. Mod øst løber Bundesautobahn 7 fra Hamborg mod Kiel, mod nord Bundesstraße 430 fra Neumünster mod Meldorf.
Banegården, der lå ved jernbanen Hamborg-Altona-Kiel, er nedlagt.

Eksterne kilder/henvisninger

 Kommunens websted.
 Statistikamt Nord – Bevölkerung der Gemeinden in Schleswig-Holstein 4. Quartal 2013 (XLSX-Data) (Fortschreibung auf Basis des Zensus 2011)

Kommuner i Slesvig-Holsten
Byer i Slesvig-Holsten
Byer i Kreis Rendsborg-Egernførde

Arpsdorf


Daphne Jessie Akhurst (22. april 1903 i Ashfield, New South Wales, Australien - 9. januar 1933 i Sydney), også kendt under sit gifte navn Daphne Cozens, var en australsk tennisspiller, der i perioden 1925-31 vandt 14 australske mesterskabstitler, heraf fem i damesingle, fem i damedouble og fire i mixed double, og sidstnævnte antal gør hende til medindehaver af rekorden for flest australske mixed double-titler.

I 1928 blev hun af A. Wallis Myers fra The Daily Telegraph og Daily Mail rangeret som verdens tredjebedste kvindelige tennisspiller.

Privatliv

Daphne Akhurst var litografen Oscar James Akhurst og hans kone Jessie Florence' (født Smith) anden datter. Akhurst var elev på Miss. E. Tildesley's Normanhurst School, og derefter på Sydney Conservatorium of Music. Den 26. februar 1930 giftede hun sig med tobaksfabrikanten Royston Stuckey Cozens i St Philip's Church i Sydney. Parret fik en søn, Don. Daphne Akhurst Cozens døde, 29 år gammel, den 9. januar 1933 af en graviditet uden for livmoderen og blev derefter kremeret.

Tenniskarriere

Daphne Akhurst vandt det australske damesinglemesterskab fem gange: i 1925, 1926, 1928, 1929 og 1930. Kun Margaret Court (11 titler), Nancye Wynne Bolton og Serena Williams (begge 6 titler) har vundet mesterskabet flere gange. Hun vandt endvidere damedoubletitlen ved mesterskabet fem gange: i 1924 og 1925 med Sylvia Lance som makker, i 1928 med Esna Boyd som makker, og i 1929 og 1931 sammen med Louie Bickerton. Sammen med Marjorie Cox tabte hun i finalen i 1926. Akhurst vandt også den australske mixed double-titel fire gange: i 1924 og 1925 sammen med Jim Willard, i 1928 sammen med Jean Borotra, samt i 1929 med Gar Moon som makker. Sammen med fem andre spillere deler hun dermed rekorden for flest vundne australske mixed double-titler. Hun og Willard var endvidere i finalen i 1926.

I 1925 var hun med på den første turne til Europa for australske tenniskvinder. I Wimbledon-mesterskaberne tabte hun i kvartfinalen til Joan Fry.

I 1928 var hun i Europa for anden og sidste gang, hvor hun bl.a. nåede frem til kvartfinalen i de franske mesterskaber, hvor hun tabte til Cristobel Hardie, og semifinalen i Wimbledon-mesterskabet, hvor hun blev besejret af Lili de Alvarez. Sammen med Jack Crawford var hun i Wimbledon-finalen i mixed double, men parret tabte til Elizabeth Ryan og Patrick Spence med 7-5, 6-4. Akhurst vandt singletitlen ved de tyske mesterskaber i 1928 efter en finalesejr i tre sæt over den forsvarende mester, Cilly Aussem.

Daphne Akhurst stoppede karrieren kort efter at have vundet det australske mesterskab i damedouble i 1931.

Eftermæle

Siden 1934 har damesingletrofæet ved de australske mesterskaber (siden 1969: Australian Open) været opkaldt efter hende, og pokalen bærer derfor navnet Daphne Akhurst Memorial Cup til ære for hende.

Den 26. januar 2006 blev hun optaget i Australian Tennis Hall of Fame, og i 2013 blev hun også indlemmet i International Tennis Hall of Fame.

Kilder
 International Tennis Hall of Fame - Daphne Akhurst
 Australian Dictionary of Biography - Daphne Akhurst
 Tennis Australia - Daphne Akhurst
 TennisForum.com - Daphne Akhurst Articles
 TennisForum.com - Daphne Akhurt Biography
 Strathfield Heritage - Daphne Akhurst
 Tennis Buzz - The tragedy of Daphne Akhurst (8. januar 2012)

Noter

Tennisspillere fra Australien
Medlemmer af International Tennis Hall of Fame

Daphne Akhurst