#bardaje

[unblogparaloschicos]

Cine: Wildhood (2021)

Lincoln, o Link (Phillip Lewitski), cuyo cuerpo está marcado por los golpes de policías que lo detienen por intentar robar elementos de una casa aparentemente deshabitada junto a su medio hermano menor Travis (Avery Winters-Anthony), cree que su madre ha muerto. Eso fue lo que le dijo Arvin, su padre (Joel Thomas Hynes). Sin embargo, al hallar una vieja tarjeta enviada por su progenitora que le revela lo contrario, surge en Link la desesperada necesidad de abandonar a su padre y llevar a su hermano a su cruzada personal, a fin de hallarla. 

La pista lo conduce a una institución religiosa dedicada a rescatar a almas infortunadas por la vida y, en el camino, encuentra a Pasmay (Joshua Odjick), un muchacho Micmac (o Mi'kmaq), pueblo originario canadiense al que también pertenece Sarah, la madre de Link. Lógicamente, la pista es la primera de muchas que conducirá a los tres (más algún acompañante ocasional, como Smokey, interpretado por Michael Greyeyes, que también es micmac) a un más que interesante trayecto en el que el protagonista comenzará a reconectarse con sus raíces y a afianzar su relación con Pasmay.

La película, en la que se habla inglés y micmac, expone el concepto de berdache, bardaje o “dos espíritus”, en el cual un espíritu masculino y otro femenino se manifiesta en ciertos individuos de la Norteamérica aborigen. Condición que la ha causado gran dolor a Pasmay, a punto de ser expulsado de su familia, y que también posee el productor, guionista y director Bretten Hannam, quien enfoca su cámara tanto en las bellezas geográficas como en las de las tradiciones de los micmac. 

[vital-information]

“Le Moyne confessed that he didn’t know the spiritual significance of the work being performed by the Timucuan hermaphrodites…Administering to the needs of the dead, bringing the transition between the living and the afterlife, was a spiritually significant task that was vital to maintaining balance and harmony in Indigenous societies.

It was European chauvinism, Christianity, and the superficiality of Laudonnière and Le Mount’s observations that imposed a marginalized status on the Timicuan hermaphrodites. That the people Laudonnière and Le Moyne described possessed physical strength, performed labor associated with women, and took on ceremonial roles similar to priests suggests that hermaphrodites occupied an important position in the Timucuan kinship system. As people who internally and externally embodied the qualities of both men and women, the people Laudonnière and Le Moyne labeled hermaphrodites were likely viewed by their peers as possessing spiritual knowledge of immense power.

…

European sources close off possibilities for gender roles and identities that transcended the male-female binary which was solidifying in European culture. Across a range of literary genres, European writers conflated hermaphrodites, sodomites, eunuchs, and cross-dressers. They did this to highlight what they saw as abnormalities in Native American societies. Two other labels that received increasing use during the late sixteenth century were “catamite” and “berdache.” These terms have a long history dating back to the ancient world. In Ancient Greek and Roman society, a catamite was a “kept boy,” the intimate companion of an adult male in a pederastic relationship. By the late sixteenth century, Europeans used this term as a slur. Similarly, the ancient Arabic bardaj or barah evolved into the Spanish terms bardaxa and bardaje, and the French berdache. Collectively these words referred to a “kept boy,” slave, or sodomite. Whether uttered by civil or church authorities, all of these terms carried negative connotations in European cultures.

The Latina Pueblo poet and activist Paula Gunn Allen lamented the use of these labels and their imposition onto Native American cultures. Looking back over the history of European colonialism in North America, Allen identified European notions of patriarchy and Christianity as the root cause of these developments. Europeans combined gender, sexual, and racial ideologies to justify invasion, the territorial dispossession of indigenous communities, and genocide. For Allen, feminist approaches to Native history and culture offered a path to “ameliorating the effects of patriarchal colonialism, enabling many of the tribes to reclaim their ancient gynarchical, egalitarian, and sacred traditions.”

Allen, who identified as a lesbian and lamented the “devaluation of lesbian and gay tribal members as leaders, shamans, healers, or ritual participants,” advanced an unapologetically Indigenous perspective on North American history. It’s a historical consciousness that helps us appreciate the enduring impact that labels like “hermaphrodite” had (and have) on the collective psyche of Native American communities”

— Gregory D. Smithers, Reclaiming Two-Spirits: Sexuality, Spiritual Renewal, & Sovereignty in Native America

[elmundodespuesdelcaos]

Ideas de nombres

Hormigas subcutaneas

Angeles de icaro

Crispy Cereza

El coro de quien

Se cae el Obelisco

Dos dias de Dieta

La Hora del  Fernet

Tres tiros no son gula

Penales a la tribuna

Pelucas para principiantes

Manos de Jazmín

Sube sin saldo

Un Bondi hacia la Nada

Las papitas del Fondo

Detodo detonado

Aprovechando el Bug

Siempre pasará

Supervisor de cartulinas

Jodete

Última y me fui

Ja! que mate

Mates en Venus

Musica de Fondo

Pasado Mariana

Abrazos múltiples

Ministerio de Alergias

Finde largo en Saturno

Lavada de cara

Estación de recuerdos

La quinta estación

Mesa para uno, vino para (inserte numero de miembros de la banda)

Un ramen de risas

Yendo

Las Personas Inflamables

Un dia sin sombras

El año del Arquero

Cajones sin tumbas

Enamorados del Muro

Viejos Fantasmas

Dos Corazones

Cosas de Ciudad

 Chirimbolo

Cantos de Cigarra

Animales de la Luna

Viernes de siluetas

Los años locos

Un mar de fueguitos

Cambio de Planes

Vieja improvisado

Variables comunes

Denominador comun

Descontrol de Calidad

Fiaca del Futuro

Las Idas y Vueltas

Dioses de figuritas

Azucar morena

Justo en el Cora

Paradoja de Hormigas

Cosas en el Espacio

Ruido blanco

Cholas con Cheddar

Quedecirte

Detalles y precio

Ringtone político

Besos Polifonicos

Pepas con Ketchup

Sale con Trizas

Late nola

Tengo sueños

Bebé Demonio

Los Reflejos Inevitables

Gyoshas maravigyoshas

Mapuches

Reches: gente verdadera 

Bardaje: persona con dos almas (homosexualxs)

Mari mari( saludo) te veo con mis die dedos

[evcillesmistilki]

bu ekip boylece hatay durum

sozde soslu durum

buzlac ictik 2 bardaj buz gibi

sevval resimlerde cikmamis ilk kez halka karisti

basim bozulmus cok ruzgar vardi

neyse azcik degisiklik

[nblesbians]

Catalunya's first pride: Barcelona, June 26th 1977

6 trans women leading the march. Behind them, a banner that says "Nosaltres no tenim por. Nosaltres som" (Translation: We are not afraid. We are). Link

On June 26th, 1977, the first pride march ever in Catalunya was held. In this case, it was in Barcelona, where about 5000 people were present. It was organized by the Front d'Alliberament Gai de Catalunya (Gay Liberation Front of Catalonia). With this march, they wanted to protest the Ley de peligrosidad y rehabilitación social (Law on social dangerousness and rehabilitation) which targeted gay men and trans women specifically, sending them to prison just for existing. They also protested against the police brutality that took part against them in order to carry out that law.

The march took place in the Rambles, and was peaceful, up until about halfway in the Rambles, where the police charged the protestors with rubber balls. Some of the chants included "abajo la ley de peligrosidad" (down with the law on dangerousness) and "detrás de las ventanas hay lesbianas" (behind the windows there are lesbians)

Top image: First banner says "Amnistia llei de perillositat social. Amnistia total (Translation: amnesty law on social dangerousness. Total amnesty) Behind that banner, the darker banner states: "Amnistía homosexuals. Prou discriminació" (Translation: Amnesty for homosexuals. Enough discrimination)

Bottom image: Banner that says "Homosexual. Marica, maricón, sodomita, sarasa, afeminado, invertido, apio, marioso, pederasta, cocinilla, pisaverde, perejil, fileno, bardaje, bujarrón, puto, garzón, ninfo, muñeco. Front d'Alliberament Gai de Catalunya" (Translation: Homosexual, followed by various insults and slurs in Spanish that people used at the time against gay men. Gay Liberation Front of Catalonia)

[ochoislas]

Según la tradición las mujeres que nacen bajo el signo del fuego en el año del caballo son casquivanas. Pero no son las únicas. Una vez fui a una romería en Omi, a un lugar llamado Tsukuma. Allí es costumbre que las mujeres bellas del lugar que se han divorciado o enviudado aquel año, además de las que han cometido adulterio, desfilen hasta el santuario llevando sobre la cabeza tantas cazuelas como amantes han tenido. Entre ellas había una mujer ya madura de buen cuerpo y linda cara que portaba una única cazuela, y con todo era patente que le resultaba una humillación insufrible. Todo lo contrario de una muchacha todavía vestida con quimono de mangas acuchilladas, dientes sin tiznar y cejas intactas, que llevaba siete enormes cazuelas apiladas sobre la cabeza. Caminaba vacilando, descompensada, y detrás iba su madre, que trataba de sostener las cazuelas con una mano mientras aupaba sendos nietos a las espaldas y el pecho, además de un tercero que tiraba de su otra mano. ¡Por lo visto la muchacha tenía ya tres rapaces! Sin embargo parecía indiferente a las risas de todos, hasta que la vimos desaparecer entre los pilares del arco del santuario.

Cuando acabó la fiesta caminamos de vuelta, cada uno con sus pensamientos. Nuestra senda torcía entre arrozales donde pálidos iris morados florecían en las aguas limpias a la orilla de los marjales. Las correhuelas de los ribazos se veían ajadas bajo el solazo de mediodía. Nos quejamos del fuerte calor. A la par de nosotros caminaba un grupo de pajecicos del monte Hiei, tocados con sombrerones de juncia de los que llaman monte Fuji, que estaban de última en la capital. Sin duda los muchachos eran objeto de devoción en el templo mayor del lugar, donde servían de bardajes de los prelados. Entre ellos estaba Rammaru, que aparentaba mayor terneza aún que la de sus catorce años. Era un niño hermoso y todos los bonzos de la montaña suspiraban por él.

En el mismo colegio donde vivía Rammaru se alojaba también cierto parásito llamado Iseki Sadasuke, que guardaba a los pajes en su salida. Éste se quitó el sombrero y se lo puso a Rammaru encima del suyo, dándole al apuesto muchacho un aspecto desairado. Rammaru prefirió tomarlo a chacota y siguió adelante como si nada, pero el otro lo señaló a sus espaldas, haciéndole burla: «¡Mira, igual que esas mujeres! ¡Que cada uno lleve tantos sombreros como amantes tiene!», y estalló en carcajadas.

Rammaru se detuvo: —¿Acaso sugieres que tengo más de un amante? A ver, cuéntame eso.

—No hace falta que te lo cuente yo —respondió Sadasuke—. Pregúntale a tu negro corazón.

Rammaru sonrió agriamente: —Si los sacerdotes se divierten conmigo, tal cosa no es amor. Amante tengo uno sólo: el hombre que viene a verme a diario de la capital. Ése es el único que ocupa mis pensamientos... —y diciéndolo lloraba.

A algunos la reacción de Rammaru les pareció poco viril, pero otros alabaron su madurez y se aprestaron a cambiar de asunto. Orillando la ribera de Katada a fuerza de velas y timón alcanzaron su templo cuando las campanas vespertinas resonaban en la montaña. De modo que la rencilla no tuvo consecuencias.  [...]

Matar a Sadasuke aquella misma noche habría supuesto quebrantar su filial deber del peor modo posible. Pero Rammaru no podía reprimir su inquina tras lo ocurrido aquel día. Cuando todos se habían acostado y sólo se escuchaban ronquidos, sacó las cartas que había recibido de su amante durante años y las repasó amorosamente. No había dos escritas por la misma mano y los giros eran siempre distintos. El hombre no sabía escribir y se valía de otros para consignar sus sentimientos. ¡Cuánto trabajo se tomaba! Ponderándolo, Rammaru lo amaba más todavía.

«Cuando yo falte, su dolor y su furia serán enormes. Estoy resuelto a matar a Sadasuke y no voy a flaquear por postergarlo un día. Al alba iré a la capital a ver por última vez al hombre que amo. Yaceremos juntos y holgaremos, mas no le haré saber mi propósito, sólo me despediré de él en este mundo de dolores...» Sus lágrimas corrían, sin ser vistas por nadie.

Los pajes que vivían en la montaña solo contaban con los torpes dedos de los montañeses para que los peinaran y les hicieran moños. Los muchachos estaban malcontentos y habían tomado la costumbre de bajar hasta el puente de Sanjo en la capital para arreglarse el pelo, recorriendo nada menos que tres leguas por la abrupta carretera de Kiraragoe. Entre los  peluqueros había uno en particular tan hábil y veloz que acababa de peinar antes incluso de que se secara el agua con que aprestaba el pelo. Se llamaba Shirasagi no Seihachi. Todos convenían en que era demasiado noble para tan bajo oficio. Era un inveterado amante de los muchachos. Tenía dedos diestros en extremo y en una ocasión había inventado un nuevo estilo de peinado que llamó sauce quebrado por el pliegue doble del moño. Fue tan popular que todos los pajes de los templos fueron en bandada una mañana donde el peluquero, peleando por ser los primeros. Cuando Seihachi vio a Rammaru, tomo un peine escogido y empezó enseguida a peinarlo, indiferente a lo que los otros, que hacían cola impacientes, pudieran pensar.

En otra ocasión en que Rammaru volvía de peinarse con los otros y habrían recorrido ya casi una legua por el camino de la sierra, el cielo donde se congregan los dioses se anubarró de mil turbulentos colores. Una lluvia constante y racheada lanzaba hojarasca contra ellos y el viento secaba el afeite untado en el pelo. Desesperados por no despeinarse se apiñaron en corro al abrigo de un soto de cedros, cubriéndose la cabeza con las mangas y apretándose los moños con las manos. Mientras esperaban impacientes que aclarara sobre la montaña, apareció Seihachi, que había seguido a Rammaru desde el puente. Se sacó unos peines del vestido y, diciendo que los había seguido temiendo que se les descompusiera el peinado, tomó agua en las manos de un arroyuelo que corría bajo una peña cercana y procedió a retocar el peinado de todos los pajes. Tal cortesía dejó a todos patente que Seihachi estaba secretamente enamorado de Rammaru. Posteriormente Rammaru le correspondió y no pasó mucho tiempo antes que se entregara a él. Todo les auguraba una larga y apacible vida juntos.

Seihachi no podía imaginar que aquel día se dirían adiós por última vez. Estaba huraño, lo que era raro en él, porque no había sabido del muchacho en cuatro o cinco días, y recelaba. Rammaru se sintió ofendido por sus reproches, pero lo invitó a una posada donde pudieron beber a sus anchas. Cuando el vino se les subió a la cabeza se echaron juntos y Rammaru escuchó las querellas de Seihachi hasta la madrugada. Por fin se separaron con las mismas lágrimas de siempre.

Rammaru se había hecho acompañar de un fiel servidor del templo y en el camino de vuelta entró en el taller de un artesano llamado Takeya. Al rato salieron y continuaron su camino. Seihachi, que los observaba a hurtadillas, se quedó preocupado por lo que vio. Entró en la tienda del espadero e interrogó al hombre sobre la visita de Rammaru. El hombre le dijo que ignoraba el motivo pero que le había encargado que repusiera los pasadores y sacara filo a su espada. A Seihachi le pareció muy extraño. Inmediatamente se preparó para defenderlo y fue tras Rammaru, atajando hasta Nishidani. Se laceró las piernas con las zarzas y enredaderas, y cuando cayó la noche estaba agotado y sin resuello. En la negrura no se distinguían ni las cimas de los árboles ni el pico del monte, pero, como pudo, logró alcanzar las luces de la capilla de Gansan Daishi. Allí descansó. Repasando lo ocurrido lo ganaron de nuevo las dudas sobre la lealtad del muchacho. [...] De pronto luces de antorchas recorrieron el templo: «¡Rammaru mató a Sadasuke y huyó!». La campana del templo tocó repetidamente alarma y resonó el estridor del bucio. Unos cuantos monjes que andaban resentidos con el muchacho formaron una partida para atraparlo. Seihachi los siguió de lejos, monte abajo hacia levante, donde finalmente la media docena de robustos bonzos capturaron a Rammaru, impidiéndole acabar virilmente con su vida.

«¡Éste no se libra de ser decapitado por lo que hizo! —dijo uno de ellos—. Ya que más le da lo que hagamos con él. Mucho se hizo de rogar para beber con nosotros. Ahora es nuestra oportunidad de tomar lo que nos negó siempre. ¡Bebamos y el chico sea la guarnición!» Aporrearon la puerta de una taberna de la cuesta y despertaron a los dueños. Pronto estaban los bigardos escurriendo sus jarros desportillados. Uno de ellos llenó de sake un cuartillo con el lacado descascarillado y obligó a Rammaru a tragarlo. «¡Todo llega! ¡Ahora tomaré mi placer contigo como siempre quise!», dijo metiendo la mano bajo el vestido del chico. Otro le daba papirotazos en las orejas: «¿Qué? ¿No escuchabas antes cuando te pedíamos tus favores?». Le aflojaron la faja, le pusieron una coroza de papel y lo sometieron a todo género de vejaciones, pero, como lo tenían sujetado por ambos brazos, no pudo resistirse a nada. Un bonzo le pasó la lengua por los labios. El muchacho apretaba los dientes con rabia, derramando amargas lágrimas de impotencia. Pero de súbito Seihachi cayó sobre ellos blandiendo su espada y dispersó a los monjes. Consoló al muchacho y lo llevó con él no se sabe adónde. Solo quedó tras ellos la fama de sus hechos.

Tres años después alguien contó que los había visto en Tsurugaoka, en Kamakura, con hábito de monjes mendicantes, tocando a dúo la flauta de bambú. Tañían el viejo y conocido aire La nidada de las grullas. O al menos eso es lo que cuentan.

Ihara Saikaku

[bloojayoolie]

Memes, New York, and Stephen: Protocol, Kim o China Again MR. PRESIDENT YOU ARE RIGHT ABOUT IRAN we the undersigned, stand in complet, sipport of your leadership on Iran: ran is a danger to us, to our aties, to reedon roppreses ts own caens, wth whom nether we nor you have any quarre t esports an estremist Isamest ideology which makes it a partcular treat to the Misde East region An Istamist and revolutionary regime, such as the one that controls Tehran today, must never be allowed to possess a nuclear option - not a bomb, not a path to a bomb, doubt of its extent and malitary applications. Prior to the signing o not a nuclear program with the slightest ot the deal we wamed that t would pave De way to a ouclear Iran, and we are warning again now that s headng to a nuclear armed lon that is intoerable for our shared interests. The 3CP0A has ts nuclear intrastructure intact and carryaut advanced nuclear R&D is backed by a totalby insuficient The sunset clause merel postpones the danger rather thas preventing snce it is set atowed lan to keep i nspection and verication regime. to expire in a few short years We also wamed about the consequences of emboldening None ot the promises hat supporters of tve deal made have proven correct ka's regme has used this sine to upgade。빠rage balit mesle program and expand its wience against the people ot Yemen, Spria, irag and Lebanon while heading the list of state-sponsors of terorism, Tehran keeps unding and supporting temorist proes such as Hicbalah and Hamas The regime is not moderating, as the wonld witnessed during the renewed protests by rans opressed cities at the end of 2017 which are stit onoing and are heanvily repressed by the regime. We stand alongside you in ending the dangerous appeasement of Iran and taking all and any action required to stop Iran going nuclear, help its people, halt its spreading of terror and achieve peace and uption stability in the Middle East and among all peoples and nations Hon. Stephen Harper, former Prtime Miaister of Canada Hon John Howard, former Prime Minister ot Australia-Hon. Lord David Wiltiam Trimble, former Pl of Northernm Ireland Nobel Peace Prize in 1998- Mr. John Baird, former Foreign Minister ef Canada -Mr.Uni Rosentha, former Foreign Minister of Helland-Ambassador Giulio Terabi, former Foreign Minister of italy Mr. Carlos Bustelo, Former Industry Minister of Spain-Professor Andrew Roberts, British historian and writerMr. Richard Kemp, Colonel (R.) British Army-Mr. Allen B. West, Lieutenant Colonel (R.J, Member of 112th US Congress-Mr. Roberto F Agostinell, Maaging Director at Rhdne Group, Fihdne Capilal-Mr.Ratael L Bardaj, Director at World Wide Strategy Yesterday in the New York Times, the former Prime Ministers of Canada and Australia joined with a number of foreign dignitaries in support of the US' withdrawal from the Iran nuclear deal. Via The Israel Project

[headstarpt]

#Repost @lgbt_history (@get_repost) ・・・ “HOMOSEXUAL, MARICA, MARICON, SODOMITA, SARASA, AFEMINADO, INVERTIDO…, MARIOSO, PEDERASTA, COCINILLA, PISAVERDE…, BARDAJE, BUJARRON, PUTO, GARZON…, FRONT D’ALLIBERAMENT GAI de CATALUNYA,” Gay Liberation Front of Catalonia, first gay liberation march, Las Ramblas, Barcelona, June 26, 1977. Photo by Pérez de Rosas. . For much of Spain’s history, there were no laws specifically condemning homosexuality; instead, “in a context of generalized political and cultural repression, in addition to traditional homophobic hostility, there was little room for the constitution of free space or discourses of resistance.” Under the authoritarian regime of Francisco Franco, there appeared the first legal prohibitions against same-sex sexual activity. In 1954, for example, homosexuals were specifically added to the scope of the Vagrancy and Villainy Act. . Then, “one year after the Stonewall Rebellion in New York (the symbolic trigger for a renewed movement that spread across the Western world), the Vagrancy and Villainy Act was replaced with a new law that…showed to what extent the reality of lesbians and gay men was removed from the processes that were elsewhere bringing together liberation movements.” . Specifically, on August 4, 1970, 48 years ago today, the Franco regime approved the Social Menace and Rehabilitation Act, which stipulated that “those who carry out acts of homosexuality…are deemed to constitute a social menace and are assumed to be endangering society”; the law subjected violators to “internment in a reeducation establishment” and “prohibition from residing in a designated place or territory.” . In the late 1970s, after Franco’s death, Spain underwent massive social and structural changes, resulting in the emergence of a gay liberation movement. In 1979, the Spanish government repealed much of the Social Menace Law, including the provisions criminalizing homosexuality. #lgbthistory #HavePrideInHistory #Resist https://www.instagram.com/p/BmGNmP6Au8H/?utm_source=ig_tumblr_share&igshid=h5w8f89me6tw

[ekspresevim-blog]

Sağlık Sorunlarına Pratik Bitkisel Çözümler

New Post has been published on https://www.ekspresevim.com/saglik-sorunlarina-pratik-bitkisel-cozumler/

Sağlık Sorunlarına Pratik Bitkisel Çözümler

Sağlık sorunlarına pratik bitkisel çözümler yazımızda adet sancıları, burun rahatsızlıkları, bağırsak hastalıkları, alerji sorunları, ciğer problemleri ve cilt için gerekli bitkisel reçeteleri paylaştık.

Sağlık Sorunlarına Pratik Bitkisel Çözümler …

Burun Rahatsızlıkları …

Burun nezlesi baş gösterdiğinde bir bardaj ıhlamurun içerisine 2 çorba kaşığı kadar kolonya ilave edin ve karışımı yavaşça burnunuza çekin.

Burun tıkanıklığında papatya, karabaş otu, oğul otu ve hardal ayrı ayrı buruna çekilerek koklanmalıdır.

Burun kamasında kafur dövülür ve buruna çekilirse kanama durur.

Ayrıca yine burun kanamasında ısırgan otu kaynatılıp buruna çekilebilir.

Adet Sancılarında …

Adet sancılarında kantarun bitkisinin yapraklarını kaynatıp içebilirsiniz.

Adaçayını her gün düzenli olarak içmeyi alışkanlık haline getirdiğinizde bağırsak zafiyeti sorununda kurtulursunuz.

Yine adet sancıları için maydanoz kökünü kaynatabilir ve içerisine 20 gram kadar yabani karanfil ilave edebilirsiniz.

Bağırsak Rahasızlıklarında …

Bağırsak gazlarında bir diğer reçete de 5 gram kadar nevruz otunun kaynatılıp içilmesidir.

Bağırsak gazlarında 30 gram kişniş, 1 litre suda kaynatılıp içilmelidir.

Bağırsak veremi hastalığında bir miktar keten tohumu dövülüp belile ile içilir.

Bağırsak ağrısı hissettiğinizde 10 gram kadar meliseyi, 1 litre suda kaynatın ve bu sudan hergün bir kaç çorba kaşığı kadar için.

Bağırsak ağrıları olduğunda bir miktar kadar dövülmüş arpa yenmesi yeterlidir.

Alerji Sorununda …

Alerji durumunda şahtere otu kaynatılır ve elde edilen sudan her sabah ve her akşam birer bardak kadar içilir.

Yine alerji sorununda 10 gram acı yonca çayı ve 10 gram ravende kaynatılarak sabah ve akşam birer bardak olmak üzere içilebilir.

Ciğer Rahatsızlıklarında …

Bir miktar Mekke ayrığı kaynatılıp içilirse ciğer veremi tedavisinde fayda sağlar.

Ciğer ağrısında Hıyarı şenbe kullanılır.

Yine ciğer ağrısı için pelit otu kaynatılır ve tadlandırıldıktan sonra içilir.

Cilt Sorunlarında …

Cilt iltihabında ebegümecinin yaprakları kaynatılır ve bu su ile kompres yapılır.

Cilt iltihabını kurutmak için de nişasta banyosu en iyi çaredir.

Cilt kurumasında 400 gram gliserin ile 30 gram gül suyu karıştırılır ve banyo suyuna ilave edilir.

Cilt kurumasını tamamen iyileştirmek için tereyağı ile zeytinyağı karıştırılıp vücut iyice ovulur. Sonrasında ılık su ile güzelce banyo yapılır.

Yukarıdaki yazımızı faydalı bulduysanız ve daha fazla bitkisel doğal reçeteleri de keşfetmek isterseniz Sağlık kategorimizi incelemenizi öneriyoruz. Ancak daha önce de bir çok defa belirttiğimiz gibi bu bitkisel reçeteler herkes için uygun olmayabilir. Bu yüzden bu reçetelerimizi kullanmadan önce yapmanız gereken en önemli şey, denemek istediğiniz reçeteyi doktorunuza danışıp izin aldıktan sonra kullanmaktır.

[sulatmulat]

Econ3A-Psych2A groupings

Jung at Heart

Obias

Arillo

Juntilla

Genova

Remorin

Bardaje

Parokya ni Cheng

Cheng

Garcia

Sonalisa

Bantayan

Tomagos

Daño

Tongga

Team E-C-O-N

Oga

Usman

Emperado

Doctor

Sacramento

Buendia

Team Trust

Soriano

Calizo

Floriano

Dunkon

Guanzon

Yepes

Team Warriors

Infante

Concepcion

Espiritu

Divino

Dedal

Rizan

Cunanan

[onuncukoyizmir]

(https://www.youtube.com/watch?v=II4il-EZrxU gönderdi)

[spaceappsph]

First Pinoy app nominated as global finalist to the NASA Space Apps Challenge

MANILA, Philippines -- Among the 2,729 teams in 200 locations all over the world who participated in the NASA Space Apps Challenge, an app made by Filipino innovators was nominated first time by NASA scientists and experts to become a finalist at the global level. Altogether, they will join the top 25 in competing for the six winners of the biggest hackathon in the universe.

The winning app seeking to communicate scientific data to fishermen even without Internet connection was made by IT professionals Revbrain G. Martin, Marie Jeddah Legaspi, and Julius Czar Torreda from team iNON, which stands for "It's now or never." Named ISDApp, from the Tagalog word "isda" meaning fish, it sends useful information to fishermen such as real-time weather, sunrise and sunset, wind speed, and cloud coverage to plan their fishing activities in catching more fish using the NASA GLOBE Observer app, a data collection from citizen scientists around the world used in concert with NASA satellite data to identify or communicate information, and educating the public about planet Earth. Fishermen will receive SMS notifications from the Amazon Web Services gateway while local government officials would manage their details using a smartphone app connected to the cloud. NASA scientists and experts consider this fisherfolk app made by Pinoys as one of the solutions "with the most potential to improve life on Earth or in the universe," therefore nominated as global finalist for Galactic Impact.

The fishermen app won in the local level on Friday-Sunday, October 19-21, 2018 at De La Salle University, Malate, Manila, Philippines, in collaboration with the Embassy of the United States of America to the Philippines and PLDT. US Embassy deputy chief of mission John C. Law, PLDT Enterprise Core Business Research and Development head Leandro T. Santos, DOST-Philippine Council for Industry, Energy and Emerging Technology Research and Development deputy executive director Engr. Raul C. Sabularse, Department of Information and Communications Technology senior planning officer Yvette M. Cabrera, and Animo Labs executive director Federico C. Gonzalez served as jurors at the local level.

An emergency checklist kit app designed for disaster preparedness also won at the local level developed by students Jeorge Loui P. Delfin, Bluen Ginez, Samuel Jose, Rainier G. Narboneta, and Eugenio Emmanuel A. Araullo. Other projects and solutions developed during the hackathon are games using images from the Hubble Space Telescope, augmented reality mobile app to tell a story of the changes in the Arctic and Antarctic ice, artificial intelligence app helping scientists confirm the habitability of exoplanets, and story-based game using NASA Earth imagery. They joined together with teams of coders, scientists, developers, designers, storytellers, makers, builders, technologists, thinkers, entrepreneurs, and everyone around the globe working together in a 48-hour sprint to develop solutions to some of the most pressing challenges on Earth and in space, using NASA resources and data.

A day-long data bootcamp was held to learn new concepts, strategies and skills from keynote speakers, panelists, and mentors. Michael Carroll from Urban Engine in Huntsville, AL and NASA Earth Science Division senior advisor Dr. Patricia Jacobberger introduced Space Apps through a virtual talk while NASA astronaut Drew Feustel, orbiting aboard the International Space Station welcomed everyone to the event. US Embassy science fellow Dr. Anondo Mukherjee and US Fulbright fellow Sarah Marie Hartman gave an online lecture about the Earth's environment. DOST-Advanced Science and Technology Institute acting director Dr. Joel Joseph S. Marciano, Jr. and PHL-Microsat program leader Dr. Marc Caesar R. Talampas discussed microsatellite development and advanced technologies in the Philippines.

Several mentors coming from different backgrounds such as YSEALI alumni Ryan Madrid and Malcolm Flores, De La Salle University professors Jordan Aiko P. Deja and Neil Patrick A. Del Gallego, PHL-Microsat engineers Ariston N. Gonzalez, Lorenzo Sabug, Jr., Benjamin Joseph D. Jiao, and Carlo D. Pastoral, Amazon Web Services developers John Luis Garcia, Dennis Magsajo, and Randy Bardaje, Animo Labs incubatee and MachiBox CEO Simon Gregory Mabanta, VR Philippines lead Cristopher David, Mobility IT 4 Youth lead Art Polo Gabriel III, nuclear physicist Dr. Jasmine Albelda, and entrepreneur Ibba Bernardo guided participants in creating their winning apps and solutions to solve problems on Earth and space. Department of Information and Communications Technology undersecretary Monchito B. Ibrahim gave an inspiring message to the participants. IdeaSpace and Animo Labs looked upon promising projects and solutions that might have a business potential.

During the hackathon period, teams are expected to find solutions to themed challenges put forth by NASA. They work together with the rest of the world on hackathon weekend to devise creative and innovative solutions to these challenges. Projects do not have to be apps and anyone does not need to become a computer programmer to participate. Participants collaborate to build anything — from open-source software, hardware, data visualizations, and citizen science platforms, to videos, art, and other communications solutions — aimed at addressing global challenges. The overarching theme of the 2018 challenges is "Earth and Space," underscoring the connections between major challenges, and the potential solutions to them, both on Earth and in space. The 2018 mainstage Space Apps event was hosted by Urban Engine in the US Space and Rocket Center at Huntsville, AL, also known as "The Rocket City."

Since its inception in 2012, the International Space Apps Challenge has become the world’s largest global hackathon, engaging thousands of global citizens to collaborate in building innovative solutions to complex challenges using NASA’s open data. Hackathons are technology development marathons that draw on the talents and initiative of bright-minded people. Space Apps inspires local innovation communities to convene, cooperate, and create.

The 2018 hackathon was organized by Matt T. Keener, Jeanie M. Duwan, Randolf D. Mariano, and Xavier E. Lara from the American Spaces Philippines of the US Embassy and Kai Shan L. Fernandez, Christine M. Abrigo, Donna Lyn G. Labangon,  Kevin Anthony Y. Kaw, and Dr. Rafael A. Cabredo from De La Salle University. Another hackathon was organized at Makati-Bonifacio Global City by Womensphere. In the past years, Tzar C. Umang brought Space Apps in Dagupan, Pangasinan on 2016 while Art Polo Gabriel III, Wilson Censon, and Tito Mari Francis Escaño organized one in PLDT InnoLab in Mandaluyong, Metro Manila. De La Salle - College of Saint Benilde also hosted Space Apps on 2017 by Dr. Edward M. Moises, Norman Lee, and Catherine Valdellon-Mojado.

Lead organizer Michael Lance M. Domagas is very thankful that NASA scientists and experts recognized the skills and talents of Filipinos in building projects and open-source solutions that address real-world problems, on Earth and in space, and hoping that Filipinos would win the competition.

[rasppberri]

Transformative Art Lamps - BARDAJ Creates Magical Lighting That Plays with Light and Shadow (TrendHunter.com)

(TrendHunter.com) When designing your home, do you think about your lamp choices as art? BARDAJ Lighting Experiences designs lamps that play with the juxtaposition of light and shadow. Rather than focusing on an... source http://www.trendhunter.com/trends/lamps-lighting-design-home-light-lamp-designs

[zarahoffman]

Transformative Art Lamps - BARDAJ Creates Magical Lighting That Plays with Light and Shadow (TrendHunter.com)

(TrendHunter.com) When designing your home, do you think about your lamp choices as art? BARDAJ Lighting Experiences designs lamps that play with the juxtaposition of light and shadow. Rather than focusing on an... source http://www.trendhunter.com/trends/lamps-lighting-design-home-light-lamp-designs

[ekspresevim-blog]

Sağlık Sorunlarına Pratik Bitkisel Çözümler

New Post has been published on https://www.ekspresevim.com/saglik-sorunlarina-pratik-bitkisel-cozumler/

Sağlık Sorunlarına Pratik Bitkisel Çözümler

Sağlık sorunlarına pratik bitkisel çözümler yazımızda adet sancıları, burun rahatsızlıkları, bağırsak hastalıkları, alerji sorunları, ciğer problemleri ve cilt için gerekli bitkisel reçeteleri paylaştık.

Sağlık Sorunlarına Pratik Bitkisel Çözümler …

Burun Rahatsızlıkları …

Burun nezlesi baş gösterdiğinde bir bardaj ıhlamurun içerisine 2 çorba kaşığı kadar kolonya ilave edin ve karışımı yavaşça burnunuza çekin.

Burun tıkanıklığında papatya, karabaş otu, oğul otu ve hardal ayrı ayrı buruna çekilerek koklanmalıdır.

Burun kamasında kafur dövülür ve buruna çekilirse kanama durur.

Ayrıca yine burun kanamasında ısırgan otu kaynatılıp buruna çekilebilir.

Adet Sancılarında …

Adet sancılarında kantarun bitkisinin yapraklarını kaynatıp içebilirsiniz.

Adaçayını her gün düzenli olarak içmeyi alışkanlık haline getirdiğinizde bağırsak zafiyeti sorununda kurtulursunuz.

Yine adet sancıları için maydanoz kökünü kaynatabilir ve içerisine 20 gram kadar yabani karanfil ilave edebilirsiniz.

Bağırsak Rahasızlıklarında …

Bağırsak gazlarında bir diğer reçete de 5 gram kadar nevruz otunun kaynatılıp içilmesidir.

Bağırsak gazlarında 30 gram kişniş, 1 litre suda kaynatılıp içilmelidir.

Bağırsak veremi hastalığında bir miktar keten tohumu dövülüp belile ile içilir.

Bağırsak ağrısı hissettiğinizde 10 gram kadar meliseyi, 1 litre suda kaynatın ve bu sudan hergün bir kaç çorba kaşığı kadar için.

Bağırsak ağrıları olduğunda bir miktar kadar dövülmüş arpa yenmesi yeterlidir.

Alerji Sorununda …

Alerji durumunda şahtere otu kaynatılır ve elde edilen sudan her sabah ve her akşam birer bardak kadar içilir.

Yine alerji sorununda 10 gram acı yonca çayı ve 10 gram ravende kaynatılarak sabah ve akşam birer bardak olmak üzere içilebilir.

Ciğer Rahatsızlıklarında …

Bir miktar Mekke ayrığı kaynatılıp içilirse ciğer veremi tedavisinde fayda sağlar.

Ciğer ağrısında Hıyarı şenbe kullanılır.

Yine ciğer ağrısı için pelit otu kaynatılır ve tadlandırıldıktan sonra içilir.

Cilt Sorunlarında …

Cilt iltihabında ebegümecinin yaprakları kaynatılır ve bu su ile kompres yapılır.

Cilt iltihabını kurutmak için de nişasta banyosu en iyi çaredir.

Cilt kurumasında 400 gram gliserin ile 30 gram gül suyu karıştırılır ve banyo suyuna ilave edilir.

Cilt kurumasını tamamen iyileştirmek için tereyağı ile zeytinyağı karıştırılıp vücut iyice ovulur. Sonrasında ılık su ile güzelce banyo yapılır.

Yukarıdaki yazımızı faydalı bulduysanız ve daha fazla bitkisel doğal reçeteleri de keşfetmek isterseniz Sağlık kategorimizi incelemenizi öneriyoruz. Ancak daha önce de bir çok defa belirttiğimiz gibi bu bitkisel reçeteler herkes için uygun olmayabilir. Bu yüzden bu reçetelerimizi kullanmadan önce yapmanız gereken en önemli şey, denemek istediğiniz reçeteyi doktorunuza danışıp izin aldıktan sonra kullanmaktır.

[tristanrocker]

The Two-Spirit People of Indigenous North Americans

Native Americans have often held intersex, androgynous people, feminine males and masculine females in high respect. The most common term to define such persons today is to refer to them as “two-spirit” people, but in the past feminine males were sometimes referred to as "berdache” by early French explorers in North America, who adapted a Persian word “bardaj”, meaning an intimate male friend. Because these androgynous males were commonly married to a masculine man, or had sex with men, and the masculine females had feminine women as wives, the term berdache had a clear homosexual connotation. Both the Spanish settlers in Latin America and the English colonists in North America condemned them as "sodomites".

Rather than emphasizing the homosexuality of these persons, however, many Native Americans focused on their spiritual gifts. American Indian traditionalists, even today, tend to see a person's basic character as a reflection of their spirit. Since everything that  exists is thought to come from the spirit world, androgynous or  transgender persons are seen as doubly blessed, having both the  spirit of a man and the spirit of a woman. Thus, they are honoured  for having two spirits, and are seen as more spiritually gifted  than the typical masculine male or feminine female.

http://www.firstpeople.us/articles/the-two-spirit-people-of-indigenous-north-americans.html