#Völs

[der-saisonkoch]

Giro 110524 – Ritten, Barbian, Klausen, Kastelruth, Völs, Bozen, Meran

Die Überschrift sagt Alles. Das war eine Abendgiro. Ich bin erst um 16 Uhr los. Zu der Zeit geht es recht gut und ruhig. Die Touristen sind ab dem Nachmittag am allinclusive Marendenbuffet und später beim allinclusive Vorspeisen und Salatbuffet. Danach folgt das allinklusive Abendmenü und zum Abschluss, der allinklusive Barcheck. Und wenn das nicht reicht, wird eben die Alte ohne Unterwäsche…

[lichtschimmer]

Europe, Italy, Völs am Schlern - webcam 

[dreamyberry]

/6.10.23

[htogr26]

Armor for Man and Horse with Völs-Colonna Arms (c. 1575) Northern Italy, 16th Century. Steel; The Cleveland Museum of Art, John L. Severance Fund 1964.88

Source: The Cleveland Museum of Art

[museum-archives]

Armor for Man and Horse with Völs-Colonna Arms

c. 1575

North Italy, 16th century

Steel

[delicatuscii-wasbella102]

Armor for Man and Horse with Völs-Colonna Arms, c. 1675, North Italy.

[crayn352]

Hollow Knight OC Völ

[wachendlichauf]

Tiroler Ex-Politiker getötet: Motiv "nicht nachvollziehbar" | PULS 24

[apotheke-kaufen]

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[der-saisonkoch]

Kleine Giro 200223

Ich war heute mal Draußen. Auf dem Gampen und im Val di Non. Zurück bin ich durch Kaltern. Der Spritpreis liegt zwischen 1,83 und 2,06 Euro. Der Diesel ist im Trentino preiswerter als der Super 95. Ich habe den für 1.81 gesehen.

[lichtschimmer]

Europe, Italy, Völs am Schlern - webcam 

[kimmy-page]

               𝐂𝐡𝐚𝐩:   𝐀𝐜𝐭’ 𝐥𝐥ㅤ──  𝗟𝗲𝘀 𝗬𝗲𝘂𝘅 𝗗𝗲 𝗟𝗮, 𝐉͟𝐞͟𝐧͟𝐧͟𝐢͟𝐞.

(  📃  ) VöL XxX  .. 샤넬을 통해 나는 새로운 경험과 영감을 교환합니다.이번 포토샵을 통해,  내가 찍은 아름다운 필름 사진들을 되돌아보며 소중한 순간들을 기억합니다. 마지막 이야기에서 나와 샤넬은 제니 김과 샤넬의 패션 필름을 8mm 아날로그 필름 비디오 카메라로 기록하며 특별한 순간들을 공유했습니다! ૮   ּ    ۟.  𖹭

[musikkabarettposch]

Aktuelle Termine

2024

18.01 Rum - FoRum w/ Luis aus Südtirol 13.04 Innsbruck - Bierstindl 24.04 Mils - Reschenhof Mils 08.08 Wien - Währinger Park, Kultursommer Wien 18.10 Tux - Tux Center - Kabarett Festival “Frisch&Fröhlich“ 22.11 Hall in Tirol - Stromboli - Vorpremiere "Die Wiederauferstehung" 29.11 Innsbruck - Treibhaus - Weltpremiere "Die Wiederauferstehung"

Vergangene Termine

2023

25.02 Hall in Tirol - Kurhaus Hall 25.03 Buch bei Jenbach - Kultur am Land 31.03 Kauns - Gemeindesaal 27.04. Innsbruck - Treibhaus 24.06 Innsbruck - Zeughaus 23.09 Absam - Gemeindemuseum 05.10 Wien - Tschocherl 20.10 Absam - Gemeindemuseum 21.10 Völs - Blaike 05.12 Rum - FoRum 06.12 Innsbruck - Treibhaus

2022

01.04. Hall in Tirol - Stromboli “Der Untergang“ Premiere 02.04. Hall in Tirol - Stromboli “Der Untergang“Premiere 11.04. Bozen - Carambolage 05.05. Wörgl - Komma 19.07. Hall in Tirol - Altstadtpark 02.09. Kemater Alm - GPA Veranstaltung 10.09. Kauns - Gemeinde Saal 24.11. Hall in Tirol - Stromboli 25.11. Hall in Tirol - Stromboli 26.11. Prutz - Winkelbühne

2021

16.10 Tux - Tux Center - Frisch&Fröhlich Kabarettfestival 19.12 Lebenshilfe Weihnachtsfeier - Online Video

[bananafleshgirl]

There are many indications that men who learned seidr were respected and even had high status at one time. The mighty Odin himself was his teacher, his role model, Odin whose cult was attended by kings and high-ranking members of society, by the much-loved professional bards and by warrior heroes. The two examples of castrated men in the Poetic Edda, Sinfiötli and Atli, were highly respected members of the royal court, with authority to teach princes.

Seidr for men could involve both transsexuality and homosexuality, but it was also “unmasculine” because it belonged, first and foremost, to the feminine sphere. In the Old Norse worldview, femininity was associated with the “other” side, the magical, wild nature, and the afterlife. Masculinity represented “this” side of existence, the world of politics and society. Each sex could move between these boundaries, but political action was still considered a masculine sphere, while magical actions were considered feminine. A woman who had no choice but to speak for herself in the assembly (a widow with no adult man to speak to her case) would assume a male role that was acceptable but not preferable. A man who dedicated his life to the art of magic was taking on a feminine role that was acceptable, but not fully respected by everyone in an otherwise quite sexist society.

There were probably also different types of male practitioners, some more gender-biased than others. While some are called seidmadr – the word that definitively affirms their male sex, a different type of male practitioner was called seidberendr – which literally means “seidr -vagina”. That the seidr -man and the seidr -vagina are two different types of male practitioners is clear from the poem Hyndluljod, where the two receive different inheritances, just as the völva has her own. A curious observation is the fact that the castrated males – Odin, Sinfiötli and Atli – are compared to horses. The name Ialk is not translated as eunuch, but as gelding – a castrated horse. At the same time, the witch – the völva – is named after her wand or staff, the völ, which is also the name of a stallion's penis. We know of a saga of a domestic ritual involving the penis of a sacrificed horse – called “Völsi” – being offered to giantesses. Another connection with giantesses is made in the poem mentioned above, where it is said that Sinfiötli was castrated by giantesses.

The title völva indicates that she has been initiated into völ, and this is what gives her the authority to exercise it. Völur tombs suggest that they were related to the male and female spheres, and the wand could well be a phallic symbol, giving it authority to transcend gender boundaries. In the same way, we might imagine, a specific type of male sorcerers – the “seidr -vaginas” – operated with a symbolic (or self-experienced) vagina associated with the female practice of seidr to a degree or in a way that perhaps the “seidr men” did. they couldn't. Perhaps this experience of having a special vagina for magical purposes was a permanent condition experienced by transsexual sorcerers, or perhaps it was something experienced on specific ritual occasions. An Old Norse word for “sorcerer,” Gylfi, actually indicates “shape-shifting sorcerer,” “werewolf,” and “sorcerer who turns into a woman every nine nights.”

Being transgender is not uncommon in many shamanic contexts. Furthermore, castration and feminization of male practitioners or devout worshipers are also known in mystery cults, such as that of Cybele, and in some Hindu cults to this day. In ancient Norse society, male practitioners of seidr were quite common, and one of their most powerful deities, Odin, practiced it without shame. The poems talk about gender bending as something quite honorable, or at least sometimes useful and necessary, if not a normal thing to do. These attitudes toward gender fluidity are evident in the mythological figures of Odin and Freya, as well as their counterparts in myth and legend. They transcend the roles assigned to their gender and are considered the main deities of seidr, a type of witchcraft. This trait would probably have been enough to see them as "sluts" and examples of the true perversion of the old faith by those who didn't want to dig deeper.

When analyzing the character Munch, we can see that he also carries a transgender context. Munch has always been on the margins of society, which is consistent with his identity. Furthermore, during the ritual, Munch painted runes on himself that refer to the feminine, the vagina and so on. These symbolic choices reinforce the connection between Munch and unconventional gender expression. There is a lot about Munch transcoded that needs to be covered.