#krogen

[coneygoil]

I like how after Dagur becomes a good guy, he doesn’t lose his deranged nature. He’s still very much Dagar the Deranged, but less revengey.

[mass-effect-anonymous]

CONFESSION

I kinda hope we get a chance to romance a Krogen or a Salarian in ME5….

[sternenhimmel-mond]

I keep wanting to call him Kroger. Someone Photoshop (or whatever fuck the corporations) the Kroger logo onto Krogen's face for me. Please. I don't have access to proper photo editing software.

[legend-collection]

El Coco

El Coco or Coca (also known as the Cucuy, Cuco, Cuca, Cucu or Cucuí) is a mythical ghost-like monster, equivalent to the bogeyman, found in many Hispanophone and Lusophone countries. It can also be considered an Iberian version of a bugbear as it is a commonly used figure of speech representing an irrational or exaggerated fear. The Cucuy is a male being while Cuca is a female version of the mythical monster. The "monster" will come to the house of disobedient children and make them "disappear".

The myth of the Coco, or Cucuy, originated in northern Portugal and Galicia. According to the Real Academia Española, the word coco derives from the Galician and Portuguese côco, which means "coconut". The word coco is used in colloquial speech to refer to the human head in Spanish. Coco also means "skull". The word cocuruto in Portuguese means "the crown of the head" or "the highest place" and with the same etymology in Galicia, crouca means "head", from proto-Celtic *krowkā-, with variant cróca; and either coco or cuca means "head" in both Portuguese and Galician. It is cognate with Cornish crogen, meaning "skull", and Breton krogen ar penn, also meaning "skull". In Irish, clocan means "skull".

Many Latin American countries refer to the monster as el Cuco. In northern New Mexico and southern Colorado, where there is a large Hispanic population, it is referred to by its anglicized name, "the Coco Man". In Brazilian folklore, the monster is referred to as Cuca and pictured as a female humanoid alligator, derived from the Portuguese coca, a dragon.

In Spain, Portugal, and Latin America, parents sometimes invoke the Coco or Cuca as a way of discouraging their children from misbehaving; they sing lullabies or tell rhymes warning their children that if they don't obey their parents, el Coco will come and get them and then eat them.

It is not the way the Coco looks but what it does that scares most. It is a child eater and a kidnapper; it may immediately devour the child, leaving no trace, or it may spirit the child away to a place of no return, but it only does this to disobedient children. It is on the lookout for children's misbehavior from the rooftops; it takes the shape of any dark shadow and stays watching. It represents the opposite of the guardian angel and is frequently compared to the devil. Others see the Coco as a representation of the deceased of the local community.

The oldest known rhyme about the Coco, which originated in the 17th century, is in the Auto de los desposorios de la Virgen by Juan Caxés.

The rhyme has evolved over the years, but still retains its original meaning:

Duérmete niño, duérmete ya... Que viene el Coco y te comerá

Sleep child, sleep or else... Coco will come and eat you

The Portuguese lullaby recorded by José Leite de Vasconcelos tells Coca to go to the top of the roof. In other versions of the same lullaby, the name of Coca is changed to that of "papão negro" (black eater), the name of another bogeyman.

Vai-te Coca. Vai-te Coca Para cima do telhado Deixa o menino dormir Um soninho descansado

Leave Coca. Leave Coca Go to the top of the roof Let the child have A quiet sleep

The traditional Brazilian lullaby is as follows, with the Cuca as a female humanoid alligator:

Dorme neném Que a Cuca vem pegar Papai foi pra roça Mamãe foi trabalhar

Sleep little baby That Cuca comes to get you Daddy went to the farm Mommy went to work

Both Brazilians and Portuguese also have a bogeyman version, which sometimes acquires regional colors where the bogeyman (the shape-shifting Bicho Papão is a monster that is shaped by what the child fears most) is a small owl, murucututu, or other birds of prey that could be on the roof of homes at night (in Brazil) or a mysterious old man with a bag who is also waiting on the roof of the house (in Portugal).

Bicho papão Em cima do telhado Deixa o meu menino dormir Um soninho sossegado

Bogeyman Atop the roof Let my child have A quiet sleep

Verses and songs were used in pre-Roman Iberia to transmit history to the younger generations, as told by ancient authors. Sallust said the mothers sang the military feats of the fathers to incite the children to battle. He was later quoted by Servius, who emphasised that it was the role of the mothers to remember and teach the young men about the war feats of their fathers. Silius Italicus added more; he said that the young warriors sang songs in their native language while hitting their shields in the rhythm of the songs and that they were well versed in magic. Strabo, too, commented that history was recorded in verse.

During the Portuguese and Spanish colonization of Latin America, the legend of the Coco was spread to countries such as Mexico, Argentina and Chile.

There is no general description of the cucuy, as far as facial or body descriptions, but it is stated that this shapeshifting being is extremely horrible to look at. The coco is variously described as a shapeless figure , sometimes a hairy monster, that hides in closets or under beds and eats children that misbehave when they are told to go to bed.

Coca is also the name of a female dragon who featured in various medieval celebrations in the Iberian Peninsula. In Portugal one still survives in Monção; she fights in some sort of medieval tournament with Saint George during the Corpus Christi celebrations. She is called Santa Coca ("Saint Coca"), an allusion to the Irish saint, or Coca rabicha ("Tailed Coca"). If she defeats Saint George by scaring the horse, there will be a bad year for the crops and famine; if the horse and Saint George win by cutting off one of her ears with earring and her tongue, the crops will be fertile. Oddly enough, the people cheer for Saint Coca. In Galicia there are still two dragon cocas, one in Betanzos and the other in Redondela. The legend says that the dragon arrived from the sea and was devouring the young women until she was killed in combat by the young men of the city. In Monção, the legend says, she lives in the Minho; in Redondela she lives in the Ria of Vigo. The dragon shared the same name that was given in Portuguese and Spanish to the cog (a type of ship), and although used mainly for trade, it was also a war vessel common in medieval warfare and piracy raids on coastal villages.

The oldest reference to Coca is in the book Livro 3 de Doações de D. Afonso III from the year 1274, where it is referred to as a big fish that appears on the shore: "And if by chance any whale or sperm whale or mermaid or coca or dolphin or Musaranha or other large fish that resembles some of these die in Sesimbra or Silves or elsewhere[.]"

In Catalonia, the Cuca fera de Tortosa was first documented in 1457. It is a zoomorphic figure that looks like a tortoise with a horned spine, dragon claws and a dragon head. The legend says she had to dine every night on three cats and three children. This legend of the Coca can be compared to the one of Peluda or Tarasque.

In Brazil, the Coco appears as a humanoid female alligator called Cuca. She is dressed like a woman with ugly hair and a sack on her back. Cuca appears as the one of the main villains in children's books Sítio do Picapau Amarelo by Monteiro Lobato, but in the books she appears like a powerful witch that attacks innocent children. Artists illustrating these books depicted the Cuca as an anthropomorphic alligator. She is an allusion to Coca, a dragon from the folklore of Portugal and Galicia.

The sailors of Vasco da Gama called the fruit of the Polynesian palm tree "coco". The word "coconut" is derived from their name.

Traditionally in Portugal, however, the coco is represented by an iron pan with holes, to represent a face, with a light inside; or by a vegetable lantern carved from a pumpkin with two eyes and a mouth, which is left in dark places with a light inside to scare people. In the Beiras, heads carved on pumpkins, called coca, would be carried by the village boys, stuck on top of wooden stakes.

The same name [Coca] is given to the pumpkin perforated with the shape of a face, with a candle burning in the inside—this gives the idea of a skull on fire—that the boys on many lands of our Beira carry stuck on a stick.

An analogous custom was first mentioned by Diodorus Siculus (XIII.56.5;57.3), in which Iberian warriors, after the battle of Selinunte, in 469 BC, would hang the heads of the enemies on their spears. According to Rafael López Loureiro, this carving representation would be a milenar tradition from the Celtiberian region that spread all over the Iberian Peninsula.

The autumnal and childish custom of emptying pumpkins and carving on its bark, eyes, nose and mouth looking for a sombre expression, far from being a tradition imported by a recent Americanizing cultural mimicry, is a cultural trait in ancient Iberian Peninsula.

This representation would be related to the Celtic cult of the severed heads in the Iberian peninsula. According to João de Barros, the name of the "coconut" derived from coco and was given to the fruit by the sailors of Vasco da Gama, c.1498, because it reminded them of this mythical creature.

This bark from which the pome receives its vegetable nourishment, which is through its stem, has an acute way, which wants to resemble a nose placed between two round eyes, from where it throws the sprout, when it wants to be born; by reason of such figure, it was called by our [men] coco, name imposed by the women on anything they want to put fear to the children, this name thus remained, as no one knows another.

Rafael Bluteau (1712) observes that the coco and coca were thought to look like skulls, in Portugal:

Coco or Coca. We make use of these words to frighten children, because the inner shell of the Coco has on its outside surface three holes giving it the appearance of a skull.

In the first half of the 20th century the coca was an integral part of festivities like All Souls' Day and the ritual begging of Pão-por-Deus. The tradition of Pão-por-Deus, already mentioned in the 15th century, is a ritual begging for bread and cakes, done door to door by children, though in the past poor beggars would also take part. Its purpose is to share the bread or treats gathered door to door with the dead of the community, who were eagerly awaited and arrived at night in the shape of butterflies or little animals, during the traditional magusto. In Portugal, depending on the region, the Pão-por-Deus assumes different names: santoro or santorinho, dia dos bolinhos (cookies day), or fieis de deus. This same tradition extends to Galicia, where it is called migallo. It has a close resemblance with the traditions of souling or nowadays trick-or-treating. While the Pão-por-Deus or Santoro is the bread or offering given to the souls of the dead, the Molete or Samagaio is the bread or offering that is given when a child is born.

In this same city of Coimbra, where we find ourselves today, it is customary for groups of children to walk on the streets, on the 31st October and 1st and 2nd November, at nightfall, with a hollow pumpkin with holes that were cut out pretending to be eyes, nose and mouth, as if it was a skull, and with a stump of candle lit from within, to give it a more macabre look.

In Coimbra the begging mentions "Bolinhos, bolinhós" and the group brings an emptied pumpkin with two holes representing the eyes of a personage and a candle lit in the inside [...] another example of the use of the pumpkin or gourd as a human representation, is in the masks of the muffled young men during the desfolhada, the communal stripping of the maize, in Santo Tirso de Prazins (Guimarães), which after, they carry hoisted on a stick and with a candle in the inside, and leave them stuck on any deserted place to put fear to who is passing by.

To ensure that the souls found their way back home, the Botador de almas, whose mission was to lay souls (botar almas), would go every night through valleys and mountains and up on trees ringing a little bell, or carrying a lantern and singing a prayer to the souls. Every Portuguese village had one. Calling and singing to the souls is an ancient tradition done either by one person alone or in groups and it has many names: "lançar as almas", "encomendar as almas", "amentar as almas", "deitar as almas", "cantar às almas santas".

The serandeiros are disguised young men, covered with a blanket, a bed sheet or a hooded cloak. They carry a staff (a stick of quince or of honeyberry, about their own height) in one hand, and in the other they carry a small bundle of basil or apples that they make the girls that take part of the desfolhada smell, or with which they tickle people's cheeks; sometimes, to play a prank, they bring stinging nettles. When a girl recognizes the serandeiro or if she recognizes her boyfriend masked as a serandeiro, she throws him an apple brought from home. The serandeiros represent the spirits of the dead, the spirits of nature.

The heads would have protective and healing powers, protecting people and communities. They would also be cherished for their divinatory, prophetic and healing powers. The display places for the Iron Age severed heads were in the inside or outside of buildings with a preference for public places, with streets and people passing by and always preferring high places.

Our Ladies

In Portugal, rituals among the Catholic religious order of Our Lady of Cabeza, a Black Madonna, include the offering of heads of wax to the Lady, praying the Hail Mary while keeping a small statue of Our Lady on top of the head; the pilgrims pray with their own heads inside a hole in the wall of the chapel. The Chapel of Our Lady of the Heads (Nossa Senhora das Cabeças) situated 50 m (160 ft) northwest of the ruins of the Roman era temple of Our Lady of the Heads (Orjais, Covilhã) evidences a continuity in the use of a sacred space that changed from a pagan worship cult area to a Christian one and continued to be a place of worship for centuries after. According to Pedro Carvalho, the pre-Roman findings and the unusual location of the ruins inside an 8th-century BC hillfort suggest it was the place of a pre-Roman cult.

The Lady of the Head and Lady of the Heads are two of the many names given to Our Lady. Several of her names are thought to be of pre-Roman origin. Names like Senhora da Noite ("Lady of the Night"), Senhora da Luz ("Lady of the Light"), Señora de Carbayo ("Lady of the Oak Tree") are spread all over the peninsula. In Portugal alone 972 titles for Our Lady have been found in churches, altars and images, not including the names of villages and places. Spain has a similar proliferation of titles for Our Lady.

The common element to all these names is the title Lady. But the title Senhora (Portuguese) or Señora (Spanish) is of Latin origin, and derives from the Latin senior; thus there had to be another one of pre-Roman origin. In ancient times the titles that were used in Portugal by the ladies of the court were Meana (me Ana) or Miana (mi Ana) and Meona (me Ona); these words meant the same as miLady, that is, Ana and Ona were synonyms of Senhora and Dona. Ana is the name of the river Guadiana, thus pre-Roman in origin. Ana is also the name of a goddess of Irish mythology.

In the village of Ponte, parish of Mouçós, on a hill that overlooks the River Corgo, there is a chapel called Santo Cabeço which legend says was built by the mouros encantados. On the wall facing south there is a hole, where legend says the mouros used to put their head to hear the sound of the sea. The local people also have the custom of putting their head inside the hole: some to hear the whisper that is similar to the waves of the sea, others to heal headaches.

In Alcuéscar, Spain, a legend says that a princess exhibited a stall of skulls and human bones.

The Farricoco in the procession "Ecce Homo" on Maundy Thursday, in Braga, Portugal

In Portugal, coca is a name for a hooded cloak; it was also the name of the traditional hooded black wedding gown still in use at the beginning of the 20th century. In Portimão during the holy week celebrations, in the procissão dos Passos (Spanish: Procesión de los Pasos), a procession organized by the Catholic brotherhoods, the herald, a man dressed with a black hooded cloak that covered his face and had three holes for the eyes and mouth, led the procession and announced the death of Christ. This man was either named coca, farnicoco, (farricunco, farricoco from Latin far, farris and coco) or death. The name coca was given to the cloak and to the man who wore the cloak.

In 1498, the Portuguese King Manuel I gave permission to the Catholic brotherhood of the Misericórdia to collect the bones and remains from the gallows of those that had been condemned to death and put them in a grave every year on All Saints' Day. The brotherhood in a procession, known as Procissão dos Ossos, were followed by the farricocos, who carried the tombs and collected the bones.

In the travels of the Baron Rozmital, 1465-1467, a paragraph was written commenting on the traditional mourning clothes of the Portuguese of that time. The relatives of the deceased who accompanied his funeral would be clad in white and hooded like monks, but the paid mourners would be arrayed in black."[...] white was worn as the garb of mourning until the time of King Manuel, at the death of whose aunt, Philippa, black was adopted for the first time in Portugal as the symbol of sorrow for the dead".

Os cocos, giant representation of the coco and coca of Ribadeo. The tradition dates back to the 19th century.

In Ribadeo, two giant figures represent "el coco y la coca" that dance at the sound of drummers and Galician bagpipe players.

The 'land of the dead' is a mythic land which appears in traditions from various cultures around the ancient world.

Probably the oldest mention of a mythic land of the dead located in the Iberian Peninsula is in the Lebor Gabála Érenn.

The legends of Portugal and Spain speak of an enchanted land, the Mourama, the land where an enchanted people, the Mouros dwell under the earth in Portugal and Galicia. The lore of Galicia says that "In Galicia there are two overlapped people: a part lives on the surface of the land; they are the Galician people, and the other in the subsoil, the Mouros". Mourama is the otherworld, the world of the dead from where everything comes back.

The Mourama is ruled by an enchanted being who is called rei Mouro (king Mouro). His daughter is the princesa Moura (princess Moura), a shapeshifter who changes herself into a snake, also called bicha Moura, or can even be seen riding a dragon.

[mel1505]

28.06.2023 Tag 20 in Schweden 🇸🇪, Dänemark 🇩🇰 und Deutschland 🇩🇪 Heute ging es weiter über die Autobahn nach Helsingborg (Schweden). Hier nahmen wir die Fähre nach Helsingør in Dänemark. Diese fährt alle 20 Minuten und wir mussten nur kurz warten. Als wir drüben waren suchten wir uns einen Parkplatz und liefen zum Schloss Kronborg. An dieser Stelle wurde 1420 unter dem Namen Krogen die erste Festung errichtet. Bekannt ist das Schloss heute auch als „Hamletschloss“, da William Shakespeare hier die Handlung seines Schauspiels Hamlet ansiedelte. Weiter ging es Richtung Kopenhagen. Dort staute es sich wieder wie verrückt… Wir mussten da allerdings durch um an den Hafen nach Rødby zu kommen. Hier nehmen wir um 20:15 die Fähre nach Puttgarden auf der Insel Fehmarn. Die braucht etwa 45 Minuten. Dort werden wir uns ein Plätzchen zum schlafen suchen. Diese Fahrerei ist ganz schön anstrengend… 🥵

[cedron2comicstrip]

HEIGHT: 3”8

WORK HISTORY: Two tours with Dairy Queen Blizzard Division

WEIGHT: 132 Woven Baskets

FAVORITE BREAD: Eight grain tasteless by Krogen Farms

TAIL: Yes and No. Technically it was removed but a small stub remains

IDEAL RELAX MOVES: Bottle of red and Perfect Strangers reruns

EYELASHES: Unequivocal

PATIENCE: Very limited, especially at airports

PREFERRED SALUTATIONS: Firm handshake and a kiss

MARITAL STATUS: Divorced thrice

PETS: Two Muskrats Milli and Vanilli

SPY TACTICS: Hidden Cameras, smoke bombs and a network of little birds. The usual

EYES: Beady blue

HOBBIES: Dice, horoscopes, sandpaper maker club

YEARS LIVED IN CEDRON 2: All its life. Dio is a third generation Haskugen by way of Chellech

POLITICAL VIEWS: Conservative on taxes, liberal in the bedroom

GO TO BOOKS: “Lost on Banks Lake the Denny Mowswow story” and “the Trial of Denny Mowswow and what really happened at Banks Lake”

FAVORITE YOUTUBE SHOW: Duh. It’s own . Cooking with Undapolax Dio

[diddeoglaurapaatur]

Farvel til vores Sydney hostel - Og andre sjove ting

Livet på hostellet går jo stadig sin gang trods alt andet, der kan ske.

Hver uge på hostellet havde vi en aftale med et andet firma, hvor vi lavede bar-hop. Jeg (Laura) har været afsted nogle gange efterhånden, hvilket har været meget sjovt. Da jeg var med, som personale fra hostellet, er det gratis, så jeg får en gratis bytur, hvilket gør det endnu bedre.

Vi (Didde og jeg) har været på special-bar. Det var, mens mor og far var her, så de var med. Den hedder 'Saga' og er inspireret af Indiana Jones. Så der var lidt jungle-tema på baren. De laver dyre drinks, men de var til gengæld gode.

Didde og jeg har været i ind til flere genbrugsbutikker, hvilket jo er farligt, for det er typisk ikke alt for dyrt. Vi har dog prøvet at holde igen med mængden af ting, vi har købt, for vi skal trods alt videre med det hele igen.

Livet var stadig fint på hostellet, vi havde dog haft nogle lettere uheldige oplevelser med vores leder/manager. Han virkede generelt uorganiseret og ikke super god til jobbet. Bl.a. havde Bethany og Andre (nogle venner og kollegaer fra hostellet) en træls oplevelse ift., at Andre skulle afsted fra hostellet. Der var åbenbart nogle andre fra personalet, der havde sagt det videre til vores manager, at Andre smuttede, så manageren havde alleredet hyret en til at erstatte Andre. Andre havde ikke selv "sagt op" på det tidspunkt, og manageren havde fået fat i det forkerte tidspunkt. Heldigvis for Andre, troede manageren, at Andre smuttede senere end, hvad sandt var. I samme stil havde Bethany en oplevelse med manageren. Bethany og Andre rejser nemlig sammen, men Andre smutter fra hostellet før Bethany, fordi han skal ned og se tennis i Melbourne, og det skal Bethany ikke. Manageren havde derfor allerede hyret en til at erstatte Bethany, selvom hun på intet tidspunkt har sagt, at hun smuttede. Da hun hørte det, sagde hun bare at det managerens problem, og at hun bliver, fordi han har ikke snakket med hende om det. Generelt var manageren bare ikke særlig populær, og vi har også oplevet, at han er kommet med nogle lidt ubehagelige bemærkninger ift. udseendet af nogle af de kvindelige gæster, vi har haft. Didde, Andre, Bethany og jeg giver ham i hvert fald ikke de bedste anmeldelser. Vi kan også på det generelle mærke, at vi er ved at være trætte af at bo på det samme hostel i længere tid nu, så det bliver fint snart at smutte.

Og i den forbindelse kan vi fortælle, at Didde og jeg har bestilt flybilletter til at tage til Singapore d. 22/1. Vi har 4 overnatninger i Singapore og derefter tager vi nordpå og op igennem Malaysia. Vi har også planer om at lave lidt ø-hop i det sydlige Thailand på nogle af bounty-øerne og de bare lidt mindre befolkede øer. Hvis muligt kunne det være fedt med et smut forbi Laos, men det ligger trods alt nord for Thailand, og vi skal flyve fra Bangkok tilbage til Sydney d. 21./3, så vi får se, hvad vi når. Men i hvert fald bliver det Singapore, Malaysia og Thailand. Det bliver virkelig spændende.

Inden da er vi dog heldige, at vi kom fra hostellet allerede den 17/1, fordi Bethany tidligere har passet en hund i ejerens hus, og hun skulle passe hund igen fra d. 17., og vi fik lov at bo med hende ind til vi rejser! Det var virkelig noget vi nød.

Når vi kommer tilbage til Australien i slutningen af marts, tager vi nordpå til staten Queensland, hvor vi vil finde lidt arbejde. Didde vil gerne få arbejdet de 88 dage, det kræver at få forlænget hendes visa, og jeg vil bare gerne med og arbejde lidt, men jeg kan ikke udelukke, at jeg ikke bliver, hvis jeg godt kan lide stedet, miljøet og menneskene.

Dog skal jeg også nå forbi Bungendore på et tidspunkt, men nu må vi se, hvornår det bliver. Men jeg ved det sker, det har jeg besluttet mig for.

Selvom hvisk og sladder i krogene kan være træls, er de fleste nu stadig flinke nok. Bethany er fra Skotland og Andre er fra England, så det er da sandsynligt, at man kan beholde kontakten og blive ved at ses med hinanden. Derudover snakker vi godt med Helena fra Hamborg, så det er jo heller ikke langt væk. Vi har også Lexy på værelset, som desværre er fra USA, så det er lidt længere væk, men hun er stadig en dejlig person. Vi har også snakket med de oven nævnte personer om, at det kan være vi mødes nordpå i Australien, da vi alle sammen bevæger os den vej inden for de næste måneder.

Dagene efter nytår blev brugt på bare at slappe af og nyde vejret. Vi havde haft flest dage med godt vejr, men havde også et par dage, hvor det bare regnede hele dagen næsten. Det var dog rart, at man havde en park lige ved siden af (botanisk have), så det var nemt at komme bare lidt væk og sidde på et tæppe og nyde varmen.

Bethany, Andre, Lexy, Didde og jeg var i et vandland, hvilket jeg selv ikke har været i i årevis, så det bliver virkelig sjovt. Om aftenen tog vi på Opera-baren, hvor Lexy arbejder, og vi fik drinks til gode priser. Det blev også lidt vores afsked til Andre, da han tog afsted to dage efter.

Helt skidt var det derfor heller ikke på hostellet, ellers var heller ikke blevet så længe.

Nu har vi jo også snart været afsted i 5 måneder og i Sydney 3,5 måneder cirka, så det er måske også på tid, vi tager videre. Det kan være, det er universet, der fortæller os det. Det tror ingen af os nu på. Vi tror bare på, at nogle mennesker er træls ind i mellem.

Nu venter vi i lufthavnen i Sydney på at vores fly kommer, så vi kan komme til Asien. Så vi må se, hvornår det næste opslag bliver, da vi ikke har ubegrænset internet i Asien. Desværre, men det er nok sundt.

-Didde og Laura

11/1-2023

[ent4you]

Jul I Krinoline

Julen, 1870. Den fattige Lovisa Lind skal hjælpe til ved baron von Drevers spektakulære julebal på Mollberga Gods. Hendes ellers reserverede hjerte kommer snart i alvorlig fare i selskab med den karismatiske baron. Men et forhold ville gå imod al skik og brug, og baronen har desuden et blakket omdømme.

Mens vinterkulden svøber landskabet i sne udenfor, flyver gnisterne fra åbne ildsteder og Lovisa og baronens strejfende berøringer indenfor. Og pludselig befinder Lovisa sig i en orkan af svirrende rygter og svimlende følelser.

Nogle gange er det så dejlig komfortabelt at læse et velskrevet romantisk drama. Og det er lige hvad Amanda Hellberg leverer med første bog i hendes Ulltuna Suite.

Her levendegøres datidens Sverige på godt og ondt kombineret med underholdende karakterer ført an af to hovedroller med mørke i deres fortid. Hellberg fører behændigt læseren med rundt i krogene af deres følelser samtidig med at hun sørger for at der gode grin, så det ikke bliver alt for meget.

Det kan godt være at bogen har ordet jul i titlen, men bortset fra at den foregår om vinteren og dermed også i julen, så er den heldigvis ikke en julehistorie. Og jeg ser frem til at holde en pause fra diverse mordmysterier og biografier, som jeg læser en del af, til fordel for de næste bøger om Lovisa Lind og baronen.

[stefanatlanten]

Innan vi lämnade Carriacou samlades vi alla på samma ställe som Pieter och jag hade haft vår lunch, Crazy Beach Corner, för en sista middag tillsammans på fast land. Denna gång blev det en lite röjigare tillställning med luftgitarrframträdande från delar av besättningen, rompunch i mängd och för andra gången på vår karibiska odyssé lyckades vi dricka krogen torr på öl! Tur att det finns rompunch som sagt.

Den professionella besättningen tog hand om seglandet de första timmarna den 27:e.

[idagnyheter]

idag nyheter - Krönika: Fiskarna, brödet och det som provocerar

Det fanns en gång en pizzeria i Arvika. Det kallades Piccolo. Vi åt vår middag där på väg hem från krogen. En gång fick min kompis Anders bara en bakad botten. Vi var stamkunder, skojade kocken med oss. Som en stor oblat låg den där när vi lyfte på locket på lådan. Humör. Det är något med överdrifter i matlagning som jag vänder mig emot. Det provocerar. Jag kan inte förklara, men jag kan erkänna.…

[blackthoughtsbyhfil]

Under hösten för tio år sedan, när jag hade gott om fritid och ont om pengar, tänkte jag mig att den ideala tillvaron vore att vakna upp varje morgon lindrigt fyllsjuk.

Under denna höst, när jag har gott om pengar och nästan ingen fritid, mötte jag en manifestation av den framtid jag föreställt mig för ett decennium sedan. En medelålders man, med slitna kläder och rufsigt hår men renrakad, satt och skyfflade i sig currypasta i en liten krog nära Björkhagen. Klockan var strax efter elva på förmiddagen och han var redan påtagligt berusad trots att krogen öppnade så sent som klockan tio. Under tiden jag satt där, åt pizza och drack en öl medan jag arbetade lite grann fortsatte han att hinka i sig öl. Jag kämpade med koncentrationen på mitt arbete när jag var tvungen att lyssna på hans narcissistiska skitsnack med sina sorgliga kamrater som allteftersom samlades vid hans hörna för att fyllna till och klaga på att socialen var sen med deras stålar. Jag var likafullt djupt ångerfull över att jag valt att också sitta där på en sådan sylta och dricka öl bland dessa fallna män. Vad säger det om mig?

Den här mannens bara delvis ovårdade yttre förde förstås fram tanken att han föreföll vara en direkt vidareutveckling av jaget jag försökte fostra tio år tidigare. Trots att jag under hela mitt liv har sett och till och med fått följa vuxna män med ett fullt utblommat alkoholmissbruk har jag inte före denna dag sett det som sannolikt att min relation till drickande skulle ännu kunna leda till att själv bli detta praktvrak i Björkhagen. När jag förbereder mig för en lekstund utomhus med barnet - som ännu är för ungt för att berätta för någon vad jag sysslar med - räknar jag med minst en stor stark varje halvtimme. På min första vabbdag upprätthöll jag ett milt rödvinsrus från lunch till middag. När jag på sommaren försvinner ned i källaren i sommarhuset för att hämta dagens första öl, sveper jag öl nummer noll på vägen upp för att bana väg för nummer ett. Jag har alltid varit medveten om att mitt förhållningssätt till drickande inte är hållbart; ändå har det hållit i tio år. Frågan är bara om jag någonsin kommer att kunna dricka en svensk stor stark igen utan att skämmas för att komma en öl närmare mardrömmen jag skådade i Söderort.

[cawamedia]

Invigning CAPANNONE BOTTEGA

Invigning av Capannone Bottega Onsdag 25 september  på Roslagsgatan 4 i Stockholm. Capannone och Sacha Smederevac med medarbetare bjöd in till en exklusiv invigning av Capannone Bottega.  Nu får den hyllade italienska krogen Capannone i hjärtat av Vasastan ett tillskott. Den nya vinbaren Bottega öppnade den 25 Sept. och Cawa Media var inbjudna för att fira detta!  Det bjöds…

[metalshockfinland]

TIME CONSUMED Signs with Wormholedeath for "Long Night of Silence" EP Release

The darkness of doom metal and the ferocity of death metal are set to collide in a new and exciting collaboration. Doom/death metal project TIME CONSUMED has signed an exclusive deal with Wormholedeath for the release of the highly anticipated EP, Long Night Of Silence. The EP is scheduled to drop on October 11, 2024. The creative force behind Time Consumed, Matt Krogen, expressed his gratitude…

[kompasskurs]

Avhållsamhet är lättare än måttlighet

Det är ett antal år sedan jag var ute i krogsvängen mer eller mindre frekvent. Men fram tills jag pluggade för 13 år sedan sprang jag på krogen tämligen regelbundet, liksom första tiden jag var tillbaka i Stockholm efter min studietid. Numera kan jag inte påstå att jag saknar att komma hemkrypande framåt morgonkvisten längre. Visst går jag gärna ut och äter och tar en öl, men komma hem framåt…

[massvoraciuseffect]

How do krogen view vore in general?

"As something very strange and as alien to them as possible. - Liara began to answer. - As history has shown, it was impossible to make a vore-implant for krogan - too inappropriate a biology. Therefore, few krogan are interested in this issue. Although on their own devouring, if it was done as a result of battle, they look quite phlegmatic. Becoming part of a better warrior is not a bad outcome in the opinion of most krogan"

[highcoastroadtrip2024]

Rullade i väg norrut i välpackad Tesla.

1:a stopp Tierp Sibylla för lunch.

Raka vägen till Sundsvall; ladda både bil och oss med el respektive glass!

Mål: anländer till Jessica, Jacob och Junos fina lantställe i Ava, Tynderö!

Middag och musikquiz på krogen, välförtjänt 2:a plats! 🎶

Sover gott i gästrum i stora huset ☺️.