Uni Sports Team Initiation Ideas

Who has not heard of Fazil Say and his Turkish march exhilarating?


Fazil Say: Turkish March Variations (Mozart)

bio of the pianist Turkish that records

in naive and still here ...


Fazıl say
sent qp_747 . - Discover more creative videos.

and even there, a letter to Elise jazz version




and again it becomes insatiable ...



and site Fazil Say

First Period After Giving Birth Soaking Pads

Closer to the grace of Johann Sebastian Bach Goldberg Variations Glenn Gould

A music could listen to the whole life from morning until evening, the winter solstice as the summer solstice, never tiring, invigorating as a source ; music which in turn would bring water to your eyes and then a surge in your heart; an air that would straighten your head to heaven, lighten your eyes, close your mouths; a echo who would enter into communion with the beauty of the world and would command to sit and meditate to regiments of practicing tai chi chuan ... The Goldberg Variations in this interpretation, while the undisputed delicacy - Glenn Gould, whose voice is heard more splashing near the keyboard. Thank you.

Will Sugar Ruin A Popcorn Maker

Saint-Veran (Historical Dictionary of Cultural and Queyras)



Raoul Blanchard is a famous geographer, specializing in alpine regions, on which he has written books that are still authority, sixty or seventy years later, and General William often quoted in The Queyras . It is also the author of two articles, one entitled "Housing in Queyras" published in the Bulletin Geographical Society in 1909, the other "life in Saint-Veran" (Subtitled "a joint monograph mountain"), published in The Mountain in 1910. This article is part of a series of reports due at the beginning of the century, journalists, polygraphs, writers, geographers who publish articles on this village, reports and books. Read what was said J. Tivollier in Le Queyras, Volume 1, p. 181: "Saint-Veran is also entered in the literature and report (...) and I quote, among many others: Peter Scize, at altitude, People of the peaks; Robert Husson, Mountain wants to live; The Uncompromising, the Friend of the People, Candide, L'Illustration, Le Petit Dauphinois etc.. "

Raoul Blanchard's article is divided into three parts: the geographical conditions of Saint-Veran, life in Saint-Veran, the signs of transformation. In the first part, the author explains why the village was resettled at an altitude so high (over 2000 meters) and explain the reasons, occasions, among others, by General William: modeling and large softened Valley in any glossy soft shale, south exposure, soil fertility, etc.. He also describes with great accuracy the location of the village that hugs the slope: "The houses are aligned in rows that span on the mountainside, far above the bottom wet and cold in the valley. Saint-Veran and consists of five steps, five rows of houses, lined up behind each other, all facing south and east. " The second part is devoted to "the works and days," agriculture "work down the rhythm of the seasons." The third part is the most interesting. Raoul Blanchard enumerates the changes that bring an "ancient civilization and very stable" general conditions of modern life ': the creation of good gravel road, the village connected to the rest of France by telegraph wire, the creation of small cottage industries that employ in winter (gem cutting, machine knitting workshops), the introduction of the ski that facilitates communications in the winter, the development of trade butter and cheese . Yet he is convinced that the future of the village is in agriculture: "This is not the life that was going to change, Saint-Veran obviously must remain an agricultural village, it will always hasten to shake all field work in the short period given by the climate. " At no point does he allow that tourism to the villagers, as Queyrassins all, finally got to the same average level of life than the French. See "tourism", the Works and Days, "" agriculture and livestock, "" Claude Arnaud "," Abbe Pierre Berge.

Located 13 km from Château-Queyras, Saint Veran is the most famous villages of the Queyras - as emblematic of the high valleys. Books (read that of Claude Arnaud or that of Abbe Pierre Berge) are dedicated and can be found photos, including one taken by Henri Ferrand, in 1907, illustrates the cover of his book, The Country Briançon and the Queyras . The famous dictum " the highest mountain where they eat bread "(we must understand the bread made with rye, grown), said that Saint-Veran was, until the reconstruction of Tignes at 2100 m, most highest village in France and probably in Europe: 2050 m average. Attendance at these heights of a large population - the town in 1841 had 874 inhabitants - is explained by geographers who still argue the same reasons, those expressed with firmness and precision Raoul Blanchard.



History According to legend, the village was founded in the sixth century in following circumstances. Saint-Veran, then bishop of Cavaillon, freed his city from a fiery dragon in chasing him to the heights of the Luberon. The monster, after being mounted in the air, would have fallen in the mountains of Beauregard, on the slopes which is built the village. The Queyrassins informed by transhumant shepherds would have given the place the name of the Bishop of Cavaillon.

chronicles mention of wildfires in the sixteenth and seventeenth centuries or incursions of Vaud militias in the war against the League of Augsburg and Savoy, i690 to 1696. Built mid slope, Saint-Veran, as Greenhouse Molines is protected from flooding from the White Aquamarine.
the nineteenth century, insurance companies refused, given the high risks, ensuring the owners of the village, they banded together to form a membership organization against risk of fire or loss of livestock and was the pride of Queyrassins, because the creation of this mutual expressed a strong sense of solidarity.
In the 1920s, J. Tivollier has seen the development of tourism in Saint-Veran: construction of the Hotel Beauregard, workshops where they made skis and knitwear creation station winter sports. Today, tourism has become the main activity of the village.


Oral traditions
was said in St. Veran, as in Round Chalp and Raux, many stories of wolves. Girls, returning from the vigil, near a fountain saw an animal they mistook for a dog. It was a wolf. They heaved rocks. But the wolf rushed upon them and they had just enough time to close their doors before the animal to escape its fangs. Forannes to a wolf, wanting the dog to attack a house, entered the barn, which stood vigil. There young people could kill him. The people have these stories to be authentic. However, elsewhere in the Alps, we find the same stories, just as detailed. These stories are actually the oral tradition and are rarely miscellaneous. They constitute what one calls 1'on folklore of the wolf.
The village is rich in proverbs and sayings, written or told in dialect Queyrassins. Father Berge, in his Monograph of Saint-Veran (1928), pointed out and quoted a few. Here are two: "In mid-May the winter goes away, in mid-August, would see it there! "Or" Cuckoo shelter (April) hope the attic. "


Church
It lies near the Chatelet. It dates from the late seventeenth century. It was built on the site of the old church, repaired in the fifteenth century, then devastated during the Wars of Religion. He was given the shape of a parallelogram, without steeple or apse, as Protestant churches. A bell tower was added later, in 1838, when the roof was replaced by a stone vault. Outside, two crouching lions, sculpted in stone. These were the bases of the columns that formed the entrance porch, a relic of the old church. In the drum entrance, one can see a very old font, which is based on a triple pedestal molding and is carved in a somewhat coarse in its upper part. Inside, a magnificent wooden altarpiece carved and gilded. Most of the stalls, niches, statues, Stations of the Cross were carved, as the guardians of local tradition by cabinetmakers de Saint-Veran. One can still see two paintings by the French school of the eighteenth century. One is Joseph holding the infant Jesus on her lap, the other, the Trinity and, below, Saint-Veran and Sainte-Madeleine, the two patterns church.


architecture
The village's location is great: Mid slope in a cirque of high mountains. Seen from below, the roofs seem to touch the heavens. Homes, without being detached, are close to each other. The ridges are parallel to the fall line. For security reasons (to avoid burning of wood containing fustes hay reserves), the village is divided into quarters, clearly separated from each other and between which he was forbidden to build. (See "Architecture" and "cohousing"). Like all villages
Queyras, Saint Veran is divided quartered. You enter through Peyre-Belle, whose name is due to boulders left behind by ancient glaciers. Then what are Villard, City, or the Chatelet Chatelet, where the church and Forannes. The habitat is old, what makes the charm and picturesque village. Some houses are classified. You can read engraved on the lintel of the doors, dates and names preceded by W (short for "strong"). These houses are judged, perhaps unfairly, specifically Queyrassins (see "architecture"). Here is described the structure. The main building consists of a barn with walls stone half buried in the ground, and topped the foist, large volume because of larch trunks stacked, and where hay was stored (in the hayloft or Fenière, just above the barn), and beaten and kept rye (in the barn and attic). On the front of foist, there are two or three balconies which was dried harvest. The barn was divided into two parts: the Tauriers, where people lived and where were the furniture and the barn itself for cows, mule, sheep sometimes. Besides, there is a building, while smaller and stones: the CASET or house and its outbuildings. At the first level are the cellar, fougagne (or kitchen) and peylé (or skillet). Upstairs, rooms, workshops, storage. Before the CASET, sometimes extends a courtyard which was piled manure. Between the two buildings, stairways, or "lock" can go from barn to barn, home, to the rooms. At the rear of the house, always facing south, a wooden bridge - or Pountin - allows carts to access the barn.
At Saint-Veran, you can visit a private museum, "The House of Yesteryear," which lies beyond the church on the right.


Hamlets
Beyond Molines, the road crosses the bridge at Aquamarine Agnelle Marrou, downstream of which the two confluence Aigues, Ewe and Blanche. In local lore, the sorcerers of the valley are found near the bridge. The

Chalp Sainte-Agathe (1770 m)
2 kilometers in Moline, the hamlet has been home to a parish founded in the mid-nineteenth century. Partly burned in 1901, it is built halfway the two towns and part of the town of Saint-Veran. From there, a path that passes near the chapel of Saint-Simon and leads to the Col des Pres Cheese, after joining Trail Molines.

On the left bank, a few hundred meters from the hamlet of Raux, was a hamlet now extinct: The Chalp Round (or Charionde) on the alluvial fan of the torrent of Camaron, destroyed by avalanches. Here goes the story of the wolf and the fiddler. There was, in those days, twenty-two girls to marry Chalp-Round, which one day, went dancing, the conduct of the fiddler, Pierre-Grosse, common Molines. After the dance, the fiddler lingered and returned later, alone. Crossing the Forest of Love, on 1'ubac Mountain Beauregard, he met a wolf. He played then his violin to charm the animal and could take refuge in a chapel. There are several versions, sometimes different from the story: one of them is told by R. Husson wants to live in La Montagne. The

Raux (1930 m)
In this village, destroyed by fire in 1882, it was a beautiful panorama of the Mountain Beauregard and the village of Saint-Veran, located above. The Raux is crossed by the GR 58, which connects the refuge Agnel and mount Ceillac by the collar of Estronques (2649 m) and chalets tiourea. The
Raux, like La Ronde Chalp, the place is a story of a wolf. A girl of the village was surprised at night by a wolf, who could not take her dress. In a different version, the girl had gone to the fountain. She was holding the téo - wood or fat, or fragments of softwood, which is used as a torch. Alerted by his delay, his parents went looking for him and could deliver the fangs of the animal.


copper mine, quarry and marble chapel Clausis
Above Villard, a path wide enough and carriage plunged into the mountains towards the southeast. After the chapel of St. Elizabeth, on the left, stand the buildings of the copper mine, now abandoned, whose gallery in 2439 reached the highest altitude. The mine was known in antiquity. The operation resumed from 1921 to 1932. But the crisis of 1929, which resulted, among other things, lower commodity prices, has cost the mine unprofitable and caused its closure.
Above lies the Scrap Meander, which is below the Col de Longet, through which passes the path that connects Saint-Veran to Fontgillarde.
At 400 m, is the green marble quarry. Operated in the late nineteenth century, and from 1926 to 1931, it is, perhaps forever, closed, operating costs and transportation are too high to be profitable career. The path is broad, ends there.

Beyond stands at 2349 m, the chapel of clauses (or nails), built in 1846-1847. Dedicated to Our Lady of Mount Caramel, it has been the site of a pilgrimage on July 16, attended by Italian Catholics, who competed the longest pilgrimage of the Saint-Simon (parish Molina).

Can Retaining Wall Explode From Fire

chrysanthemums, daisies dead in the cemetery of Père Lachaise to Halloween News

was yesterday, November 2nd, 2010 at the Pere Lachaise cemetery, in the fall of the new winter time, which began Sunday. Anywhere from yellow, illuminating the gray stone. And autumn leaves spreading in a rocking motion to ask nonchalantly on marble dark. In the aisles, many visitors, tourists, families in mourning, lonely busy ... Calling all lovers of poetry, the time is perfect for strolling in the cemetery of the twentieth special where cats are plump.

(photo Marise Sargis)

Do Beauty Pageants Do More Good Than Harm?

Roux Abriès (historical and cultural dictionary)



Le Roux is built on a saddle of Mountain Gardiole, mid slope, above the confluence of two rivers du Bouchet and Golon (see "Bouchet valley"). It is part of the town shelter. It has long been the capital of a parish dedicated to St. John the Baptist and includes the hamlets of Pra-Roubaud, the Alveyo La Montet. S in the nineteenth, the village had about three hundred inhabitants. The plaque in front of the village church and commemorating the war dead of 1914-1918 includes two names, which gives an idea of the size of the population at the beginning of this century and that can be evaluated at 240 population, since only 5% of the population Queyras - young men - were killed during the five years of war.

During the second half of the twentieth century, the village has experienced two tragedies: war and depopulation. In 1940, the Italian army had occupied the houses were looted. The Roussin were forced to find refuge elsewhere in the villages of the Queyras and remained free until Ardeche. In 1944 the village was the scene of heavy fighting between the army goumiers Marshal's June and the Germans. A plaque on the old school shows. The German army, after Italy had renounced war, installed batteries firing on the border, and destroyed half the village, the church and especially the beautiful tower, whose spire was forty feet high. After the war, the destroyed houses were rebuilt Township High a little further down and a little farther east, in the face of the mountain exposed to winds blowing malaure (meaning, in Franco-Provençal, " ill winds ") and named it Malaurette.
The second tragedy was the rural exodus that accelerated after the war.
In the first edition, published in 1964, the Queyras General A. William, analyzing the depopulation affected then the upper valley of the Guil (local shelter and Ristolas) provided that in the short term, the village might not be inhabited in the summer and knowing the fate that had been one of Escoyères, La Montet and Valpreveyre. It seems that in the late 1960s, the prefecture of Gap had the intention to downgrade the road connecting the village shelter, which would have meant she would no longer be plowed in winter and more maintained. In 1972, only seven or eight people lived in the village permanently.
In the late 1970s, everything changed. In the third edition of Queyras, published in 1985, "revised and updated", General Guillaume wrote at p 173:
"The villages of Ristolas and Roux were threatened with the same fate (that is to say drop) despite the rebuilding, thanks to war damage, houses destroyed during the hostilities the houses being rebuilt rented to holidaymakers. Only tourism gives them life today. "
must qualify what the general said William: it is not only tourism that saved the village, but the creation of business, traditional or otherwise, who are not only partly related to tourism. In the early 1960s, the family C *, whose ancestors settled in for Roux several centuries, opened his large farm in a hotel, now closed. In 1974, a dozen young people from the city and having a tertiary education, have formed a community that has lasted a decade and have revived a farm producing milk, cheese, honey. Two families have set up small businesses, one producing carved furniture, the other natural products from plants. A large farm reconstruction was converted into a gite. Many young people working with homeless or in other villages have bought or rented a house. The village is most threatened abandonment: in fact, it now has more than fifty permanent residents.
In this village that the writer, Ms. Meyer-Moyne, situated action of one of his novels, published in 1995, Passions Queyras (see "writers Queyras).

Comission An Ironman Costume

Key is dead ... what a disappointment!

Tribune - What fly bites the heads of the newspapers want to change their model ! A dear friend introduced me New Keys there are a number of years. It was a meeting, and as a real person. Harpooned a surprise to me, open heart and mind to make me say just collapsed, "Encore!". I myself am

subscribed and unsubscribed. I kept the numbers.

Lately, I reserve the pleasure to discover during long journeys. A delightful ritual that I triggered a smile to the first railway stations and airports. Often buried somewhere, the magazine arose in the hands of the newspaper vendor who was going to find the latest issue of New Keys . The wait before the stripping, those few minutes where I had to bring up my seat was carefully ... rapture. This journal has always managed to get the first pick the last page gave me some sense of belonging to a certain tribe. I got fed, soothed, enriched. She often scratched their heads and I love it. The feat was to give food for thought, think outside the box, morals, religions, Judeo-Christianity, it was a space of freedom outside of time, elsewhere ...

Then I bought the No. related October November 2010.

I, alas, could contemplate the desolation spread pages of advertising, EDF, BNP Paribas, Air France, Danone ... obviously intended for a female reader, Opium laboratory Pierre Fabre, Phyto Hair, Lancel, Evian ... and sore around the edges, "sustainable" responsible "are the pins of the new sections.

At first I only saw these colorful pages next to black and white sections. Imagine the only humor magazine page, shy and blanbichônne, wedged next to a colorful page that promotes Casden, banking education, research and culture! Help! The business world is tasteless entered there.

This journal has become a common product to 5 € for a consumer rich and trendy.

It made me think of another history that occurred some time ago ... The beautiful kitchen monthly, Regal , falling back to earth like a bellows under the yoke of increased sales.

Yet I've turned the pages of the new "Keys". Nothing made me want to read this white paper a bit darkened, the cold plastic, which we guess they had to give substance to do and undo. The desert. Then my lips have really rolled up, the vision of shopping pages, decoration, fashion and a photo of Jacques Attali, and another of Joel de Rosnay surfing in Biarritz, proudly displaying his good health to his advanced age; Business Book of David, La Perla ... Servan Schreiber cons that I have nothing, but all these names from the same family would feel a little stranger every reader calling Doe.

The article on organic wine, is indigent, merges with amateurism organic wine and wine without sulfur, recommends 8 bottles of a wine merchant in the 17th arrondissement.

I started to find out who was behind the upheaval that had nothing to do with a simple grooming model. And then end of the magazine, I came across the bear (the identity card) of bimonthly. The main shareholders are now Jean-Louis Servan Schreiber and Perla, Marc de Smedt, Albin Michel, Kiron, the new address is located in Paris' 8th district. Yet
Marc de Smedt and Patrice Van Eersel, the two former founders are still there, but for how long?

On losing his "New" new related has planed his wings. As I am disappointed.

Creative Coat Rack Ideas

That day, Willy Ronis was missing from the beach on the island of Oleron, so ...

The main beach on the island of Oleron, a day of August 2010 (photo MS)

That day I found myself a little, Willy Ronis . I had just seen an exhibition of his pictures in Paris. My little Canon in my hand was hanging idle, as suddenly, I heard behind me a thundering, "Go," followed by "hop! hop! hop!" vigorous. Then, this band of thugs swept at a frantic pace, was thrown into the sea, out without leaving his hectic pace. I cocked and shot. I'm not there. And then, surprise, this picture fell by chance I liked, although I humbly ask forgiveness of the subjects who did not ask and end up on this blog unknown. Willy Ronis

I opened the door.

The Little Book of Willy Ronis that day (Folio) reveals just below the photos of this photographer died in 2009. There are those where it is still considered an amateur but are formidable (Montmartre at night) and others, where he missed the shot and is still posted and see that other opportunities arise, and then he picks up the weapon and 'poetic moment (Place Vendome those legs of a woman who straddle a puddle), and still others who have toured the world and where ever the subject is contacted him (Le Petit Parisien 1952 which runs with a baguette) . At that time people talked less right in the image is true, and it would have been if photographers had been the case?

The beach gives me the opportunity to return to tai chi to say that it was rarely for me the right place to practice. One year, I was bitten by an army of mosquitoes delighted to jump on their prey in the hands busy ... it is laughter that defeated me. Another time, my ankles were twisted in the soft sand ... I still had to give. But another time I overheard an advanced practitioner, alone. From a distance, I really enjoyed watching it move slowly with this strange soothed me without me trying to understand why. I did not know that discipline.
His image is now engraved in my imagination, I can not share it because my hands were bare. What a beautiful picture escaped.

Fingerboards For Sell

Paris from the heights of Pere Lachaise

Paris from the heights of Pere Lachaise by Josephine Louise Belmont (1790-1870) - Musée des Augustins in Toulouse.

Pere Lachaise ... a place of inspiration constantly evolving, like life.

Boobs Of Old India Actress

Roads and trails (historical and cultural dictionary)

For centuries, until the 1850s, the Queyras was lacking passable roads. This situation was not unique in the Alps. Then, the valleys were related to each other by paths, some of which were metalled and remained, using public men and pack animals, mules, mules, donkeys, horses : Hence the name "mule trails" that is given.
In Gallo-Roman Escoyères were accessed, the center of Queyras, two paths that avoided the Gorges du Guil: one from Guillestre another Eygliers. The second, which borrowed the right bank, is believed he is the oldest. He leaves Eygliers, to hamlets of Big and Pra-Riont. Then it rises into the forest, goes to Girard, Chaston, Villeneuve, Garnier reached the pass (2280 m) and from there into the valley of Furfande, located in the town of Arvieux, and Escoyères . This ancient path is now the GR 541; the path of great Hiking, who joins the GR 58 and GR 5.
The trail rises into the left side of the mountain Guillestre up the "Vista" (or, in French, "Sight"), where we have a wonderful view over the valley Durance and Guil Gorge. Then it descends to the House of Roy by steps cut into the rock. The move, called the turnstiles, was very dangerous in winter. The mule blankets stretched out on the ice of fear that their animal does not slip into the abyss near. After the stone bridge (built in stone in 1460), the present road follows the bottom of the Combe. The old path was over, to mid slope, and repeatedly crossed the Guil, from one bank to another to avoid areas too dangerous, which, a few kilometers upstream of the House of Roy, the claim "no death , where travelers were exposed, wet weather or during periods of thaw, avalanches or falling rocks.

In 1783, according to the priest Albert, there were about twenty bridges on the Guil. On the map of Dauphine, drawn by Jean de Beins in 1633, are represented eight bridges between the Maison du Roy and the Guardian Angel. At the end of the XIXth, there were only six. Pillars remain downstream of the Guardian Angel.
Trails and bridges were often damaged. Under the ancien regime, maintenance of trails and bridges in the Combe was the cause of many disputes between communities and those of the Queyras and Guillestre Eygliers, must understand why. The trail was on the territory of the Community and Guillestre Eygliers but it was mainly used by Queyrassins, which on several occasions, have given notice and communities Guillestre Eygliers and authorities to repair the trail and bridges, as shown by the records of Queyras: "1750: application to the Minister, Marquis d'Argenson, to obtain relief to restore bridges Combe away. The Combe is dangerous ... Seven or eight times a year, one is obliged to send 80 men to repair the roads in order to draw out the need for both the garrison is in the valley for its inhabitants "(quoted by Tivollier, The Queyras, II, p 331).
These problems arise from road still in the Queyras at the end of each winter, after a flood or an avalanche where you have to clear the road, repair, rebuild a dam. The terrible flood of 1957 took away large portions of the road and many bridges.

Work to fill the Queyras of roads started in 1833. Road was inaugurated in Chateau-Queyras in 1855. An engraving, reproduced in Le Queyras General William, was made the occasion to record the event. Six years ago, in 1849, carriages pulled by horses were circulated for the first time between Old Town and shelter. It took eight years from 1845 to 1853 to build the road to Old Town in Saint-Veran. In 1852, Arvieux road was opened, in 1903, that of Roux Abriès in 1911, that of Murten. In 1864, further work has been done to move the road between Needles and Old Town on the right bank of the Guil, where it still is.
Until 1911, the road Queyras was drawn out of Guillestre until the House of Roy, on the ancient trail. To avoid the turnstiles and allow passage of automobiles, each new road was built lower down in the cliff, which required the drilling of four tunnels. In the twentieth s, other roads have been constructed: that of the top Bucher, the Col Izoard, that of Escoyères (the carriage road was built in 1967 by the residents themselves), the Col Agnel (tourist route open only in summer, which opened recently). To this should be added the old project, a veritable sea serpent, road and tunnel under the collar Cross to link to the Queyras Piedmont valleys nearby.

This work, which lasted for over a century and a half, gradually broke the isolation of Queyras. Economic relations with the valley of the Durance and the rest of France have intensified at the expense of traditional relations with the Piedmont valleys, which have declined and almost virtually ceased in recent times. In addition, construction of roads has had an impact on activity. S in the nineteenth, in villages, artisans were making dresses, headpieces, lace, utensils kitchen, to meet the needs of the people of Queyras. The road has allowed the introduction of manufactured goods, less expensive, which ruined the small local craft. In addition to these economic consequences, the road has had effects on demography. In 1831, the Queyras had 7637 inhabitants. Fifty years later, in 1881, there were only 5032 inhabitants. While the road was supposed to boost the economy of the valley, making travel easier, it also prompted Queyrassins to leave their village.

Quicktime Player 10 Rotate

"We can not stop the wave," said the man visionary

Biarritz July 2010 exhibition "Ocean" Brazilian sculpture - photo: MS

"We can not stop the wave " told me my father's look as innocuous or ... Who knows why her little bangs sentence always in my head so she could quickly fade away like many others.

She comes when I feel the moment when he must surrender, let go, let the current ...

2010 Biarritz Basque coast - photo MS

She returns each time I pause a moment before the ocean, to see birth and death of the waves, yet the thought did nothing vague, it just gives me a little melancholy.

In my dear father.

Wedding Write Up For A Welcome Letter

Harriet Rosenberg (and Historical Dictionary cultural)

Harriet Rosenberg is the author of a thesis entitled A Negotiated World (the best translation of this title would be "a world of compromise"), published by University of Toronto Press in 1988 and which bears the subtitle "Three Centuries of Change in a French Alpine Community", "three centuries of change in a community in the French Alps).

student in history of France and anthropology at the University of Toronto (Canada) and those in Michigan (USA), influenced by the work of historians of mentalities and the countryside, such as Le Roy Ladurie, Braudel, Duby, and by the journal Annals , she resided at Gap and shelter in the 1970s, where she consulted the departmental archives and met with Abriésois to complete his thesis.

anthropologist by training, an example of Abriès provides an opportunity to review - and criticize - the accepted theories everywhere and showing that the modernization of a society can only be the result of massive industrialization, the rise of the bourgeoisie, the development of the State, etc.. Abriès precisely, it claims, shows the opposite, since a traditional society based on an agro-pastoral economy has been under the Ancien Regime, the sixteenth to the eighteenth century before the Revolution of 1789, without the bourgeoisie, without industry, without state develop democratic institutions and modern, literate most of its members, even the girls, and enable everyone to live by his work.

From this point of view, this book addresses theses very common in the history of economic ideas and policies. Thus, Harriet Rosenberg shows that the company was Abriès truly egalitarian, while the principles then prevailing in France and which justified the division of society into states were unequal rights and obligations between subjects of the King (see . egalitarian society).


Here, translated into French, Warning this book


"Shelter is a common Alpine less than two hundred inhabitants located in a region of south-eastern France named Briançon. The night train from Paris stops at a few kilometers west of Gap, the capital of the Hautes-Alpes. From there it winds up a bus to the steep and rugged valley of Queyras, the highest inhabited valley in Europe. At the bottom of the valley, surrounded by mountains dotted with abandoned villages, lies the village shelter.
The inhabitants of the plain of the mountaineers say they are enclosed - a word that means both "Closed" and "outdated." They wonder why men would go to an isolated location, except perhaps for some time camping or skiing. Officials describe the valley as a "dead country". They demean the whole area as a backward region populated by the remnants that remain with the alms of the state. Some, however, argue that tourism could revitalize - perhaps - the valley and stop the flow of emigration. The Briançon, after all, is a breathtaking beauty. Those who visit today
Abriès would be surprised to learn that two centuries ago, there lived a population of nearly two thousand inhabitants. He was an active market in association with famous local and regional fairs. In the seventeenth and eighteenth centuries, merchants Abriésois were peasants, well educated and highly entrepreneurial. Briançon region as a whole was renowned for its high literacy rate. Villagers commitment during the long winters Alpine experienced teachers to teach their children French, Latin and arithmetic.
officials, lay and religious, Abriès also knew that, from the fourteenth century, part one former regional confederation of fifty-one villages, pleaded with the French courts. Sometimes, the trial lasted for decades and people were using EU funds to be defended by lawyers and influential men. They are opposed to new taxes, tithe, tax increases. They have resisted legal changes which discriminated against them. They fought conscription and demanded to be paid for what they provided to the army and for war damages. They often won. In Briançon, plead was not only a politico-legal, it was also a form of art and theater. Negotiators
insightful, the inhabitants of Briançon have successfully resisted the law lord and the area was sometimes called the "small republic". Some state officials have openly admired. Others are worried about their spirit of independence and, as one of them said, their "intolerable vanity, fearing they lack loyalty against the French state .
The city shelter, far from being isolated, and its prosperous villages played an important role in this dynamic system. In the seventeenth and eighteenth centuries shelter was not a rural "traditional", if understood in the traditional sense of illiterate and liabilities, of isolated, poor. Therefore, to think of the changes that occurred in Abriès, I start by eliminating the idea that farmers are "traditionally" poor and they are not interested in politics. Poverty or prosperity of farmers, their passivity or their political mobilization, are not given. Instead, these are aspects of a peasant society that need to be explained by the historical context ".

How To Replace Magnet On Shower Door

In the interest of the discomfort that sows the seeds of change

photo of Mary-Corinne Devilliers - in Cameroon

There are certain times when our minds are more open than others. Some words resonate with embryonic sensations that we carry within us without knowing it. The words vibrate a little while for us to say "opens you."

This morning, during tai chi, I heard that made me this:
"The interest of the discomfort is to allow us to change."
If we are still in the same track, it's true ... we do not have to scratch your head.

and even a short sentence for every day life that makes me this here:
"When the intent is clear, when the shape is clear, the mind calms down. "

and in my experience, what goes for tai chi is also tons of other things in life.

What Do The Letters Mean On A Recipet

Ristolas (historical and cultural dictionary)


Ristolas

Ristolas shelter for the road, taking the south-east, following the Guil, on the right bank. The left bank is covered with forests of larch wood (Jassaygue). At the foot of the slope, passing a path wide enough and shaded in summer and, in Old Town Ristolas, serves in winter ski trails. On the map of Cassini (eighteenth century), it is referred to as the "highway of Piedmont." On the right bank, mid slope, a path connects to Abriès Ristolas. It passes through the hamlets of Little Varence (or Patarel) and Varence (1840 m), located in the town shelter. The Varence abandoned in 1860 and the last house collapsed a century later, was the seventeenth and eighteenth century the cradle of the family Aviény, many of whom migrated to the Palatinate after the revocation of the Edict of Nantes. In 1665, Jean Aviény, who bought land Abriès was a doctor in law and medicine. The possession of these two grades, while very rare, confirms that Queyrassins had reached a high level of education. Jean Aviény remained in Queyras until his death, but his son, who refused to abjure, emigrated.


Ristolas (1600 m) is the most common size of Queyras. It has 8,336 hectares against 7540 to Arvieux, 7508 and 3970 to Abriès Needle. Part of its territory is a vast game reserve, where there are large herds of chamois and sheep also. It is also the least populated town of Queyras: there are about sixty people at present, while in 1763, it had about nine hundred inhabitants.

Ristolas is on the left bank of the Guil. It is built on the alluvial fan of the torrent of Ségure which divides into two parts: the main group, where the town hall, and Maisonneuve, on the left bank of the Segura. The Cassini map (eighteenth century) was made a hamlet on the right bank of the Guil, opposite Ristolas named "Dela the Aquamarine."

Village history is punctuated by disasters like the other villages in the valley of the Guil. Floods have devastated fields and washed away houses in 1408, 1469, 1728, 1957. In the fifteenth century, dykes were built to prevent the village was submerged by the river Segura. But floods, too violent, carried the dikes. In 1631, the plague decimated the village, where "there remained only nine married men." This epidemic had also victims in Queyras, where, according to Jacques Gondret "1123 people died the scourge. " A chapel was built in-New Homes in honor of St. Roch, "protector of the plague" and the day of Saint Roch was long celebrated with fervor.

Built near the border, Ristolas was looted and burned in 1690 and 1691. In 1800, the Marquis of Angrogna penetrated with troops in the Upper Guil and plundered the village. The church, dedicated to Saint-Marcellin, is located in the City. The date of 1475 was engraved on a lintel, but remodeling and restorations made it lose its original appearance.

In the early 1990s, few people lived by farming. The huge farms, which are numerous in the village were built after 1945, due to war damages paid by the Germans and Italians to compensate for the destruction of 1940 and 1944. Today, many of these farms are converted into hotels, lodges or resorts. Like other agricultural communes Queyras Ristolas lives mainly from tourism.


Valley Ségure

The path leading to the Peak from the top of Ségure Ristolas south-west, then south, above the torrent of Ségure. The left bank, very steep, is also very furrowed. Beyond the ridge lies the Valley Peinin (sharing needles). The right bank is forested. The trail leaves the woods, turns south-eastwards to reach the lakes Lacroix (2400 m). A path on the left provides access to the Pic de Segur. The summit (2980 m) is easily accessible. The valley is surrounded by high peaks. Those of the right bank - Maloqueste Peaks (2610 m), Chabrière (2820 m), Ségure (2980 m) - separated from the valley and Foreant Egourgéou. At the bottom of the valley, the crest of the Fonz, the tops of Lausaces or Grand Queyras (3114 m) and peak Caramagne, pierced through the neck of Ségure (2787 m) and breccia from the pinnacle (2922 m), separate Segura Valley Acute Agnelle (Molina and Fontgillarde).


The
The Monta Monta is on the right bank of the Guil, at 1660 m altitude at the foot of the slopes covered with meadows and dominated by the head of the pelvis (2930 m). In this village, where Emily Carle, author of The Soup wild herbs, served as a substitute teacher in 1924, there is only one house, converted into gites, and the church, the rest of village was destroyed in 1940 and 1944, during the fighting in World War II (see "disaster in the twentieth century").
The history of La Monta is replete with fire (in 1691-1692) and avalanches: the 1885 has destroyed a dozen houses on the walls where there were some nice entries.


Trails
The Monta is now a step in the crossing of Queyras by GR 58. We're going to shelter at Monta Valpreveyre by the culet Jilly Jilly Ridge, Mount Peyra Plata. De La Monta, we reach the refuge by Agnel Echalp and Col Vieux.

towards the pelvis (2930 m)
A La Monta, take the GR 58 that runs through meadows and woods Chatellard up the ridge, called Mountain Peyra Plata (2643 m). A Ridge, we let the GR 58 which continues to collette Jilly and inclines to the right, heading north-east, to begin the climb relatively easy pelvis, sometimes referred to as the head of the pelvis.

To Pass The Cross (2300 m).
the east of the hamlet, take the trail that climbs into the alpine meadows, and along the wooden Chatellard, follows the torrent of Forelle Combe, past the refuge Napoleon, built in 1857 through a bequest from Napoleon 1st Hautes-Alpes to thank the people of the positive it was him on his return from Elba. The
Pass Trail Cross was "Piedmont's high road" on the Cassini map. He was very popular. Many went to the Piedmontese market shelter and across the Queyras, while in winter the shepherds led by Col Queyrassins their herds on the plains of Piedmont. Travelers were killed on this trail in winter. In 1730, thirty people died in the mountains. Also the inhabitants of Abriès long have they asked to build a shelter, which afterwards was very late, because they feared it was used to the Vaudois or smugglers.

Several projects have been developed to make the pass a communication channel between France and Italy. It is planning to pass a line of railway which would have connected Marseille to Turin. But it failed. In the 1920s there was a question yet to drill a tunnel to accommodate a paved road. Gen. William, in The Queyras (pp. 119-194) makes a very precise statement of these projects.

At a little over an hour of the neck on the right, Mount Parroussin (2677 m), easily accessible. From the pass we descend into the Val Pellice where the shelter where Jervis and returned to France to Valpreveyre, shelter or Le Roux, by the neck or neck Urine Malaurie. One can also access the Cross Pass by Echalp, hamlet is located 2 kilometers from La Monta.


The Echalp

is the last hamlet in the valley of the Guil, 2 km from the Monta and 1690 m altitude. Beyond the Echalp, the valley became head south, southeast. "Echalp" is a common name, as "Échalp" or "Chalp" in the Alps and the Queyras: The Chalp d'Arvieux, Chalp The Saint-Veran. "The Echalp" seems to be a corruption of the plural "The Chalp" which means "sloping fields" or "barrens" or "pasture".

The hamlet is ancient history, since we found there Gallic burial period, and is quite similar to that of La Monta: incursions Vaudois, who raided the village in 1691-92, and avalanche that destroyed several homes, so those of 1885 and 1948. Today, the hamlet is inhabited except in summer. Farms were turned into second homes.


Trails

Towards Cross Pass (2300 m) at a little over an hour's Echalp. The trail through the forest eventually join, just before the pass, the trail riding.

To Pass Old and refuge Agnel. We cross the Guil, tracing the path that allows Monta entering lakes and Egourgéou Foreant and, after the pass Old, joined the Agnel pass road. That stage between La Monta GR 58 and Refuge Agnel.

Beyond the Echalp, barely crossed the Guil is on the left bank, the place called "the fallen rocks, formed at the end of the nineteenth century by a collapse cliff. Some of these rocks are now climbing school.
A little further, beyond the car park is closed to traffic. At right, the trail begins ecological Pre Michel fitted by technicians of the Regional Park (see "Landscapes"). Continuing the path, we reached the lookout on Mount Viso Viso of the refuge, Lake Lestio, sources of the Guil, the neck of the Traversette where, in the fifteenth century, was drilled a tunnel and which the authors speak Queyrassins.

Invitation Letters Fo Kosovo

Richard Calve-Blaise (historical and cultural dictionary)

With Aristide Albert, author in 1889 of a biography-bibliography (an inventory families and famous men: cf. Article with that title) of the Canton of needles and with Harriet Rosenberg (A Negotiated World, pp. 77-89, "Blaise Richard Calve, usurer and director revolutionary"), we know the outline of the life and work of Richard-Calve.

He was born in 1756 in Abriès to a merchant family of cheeses, leather and wool. His parents were wealthy, have sent him a "good education" (which he has retained the bulk, which is evident in the motto carved on the facade of his house. See "registration Jansenist?). He had three brothers: Chaffrey collector to Guillestre, Claude, cheese merchant, Bartholomew, a priest and a sister who married a notary Ristolas. Richard Blaise-Calve was married twice. In 1795 he married the daughter of Francis Berthelot, the royal notary Abriès and "lord" Queyras, who died in 1809 childless in 1810, Euphrosyne Gonssolin, 22, daughter of a powerful magistrate of Grenoble.

Richard Blaise-Calve was not only grown, it was so rich and powerful. Trade in leather and wool, as it had substantial capital, he said the loan money. Debtors lived Abriès Queyras and even Piedmont. Because it lent to 5%, Harriet Rosenberg calls it a usurer, unfairly in our view. 5%, objectively, this is not a usurious rate, especially from 1792 to 1806, years during which the crisis of "assignats" and political unrest have severely eroded the currency. Furthermore, we know that even nationalized banks have not hesitated recently (1980) to set their rates to over 20%.

Money, a strong culture, beautiful weddings have enabled him to make a brilliant political career. After 1790 he was elected "president of the Central Government", which earned him the nickname of President Blaise. This position is roughly equivalent to those of president of council and prefect together. When the function was set to prefect, he was appointed magistrate of the canton of needles and he remained until his death in 1818. As president of the Administration of the Hautes-Alpes, he inaugurated in the year V of the Republic (1797-1798) "Central School" in the department and he delivered the keynote address, published the same year Gap.

The name of Richard-Calve was also illustrated by the nephew of doctor, born in 1799 and died Abriès in the same village in 1849, who argued at the University of Montpellier an original thesis for the time . The subject is "Gymnastics applied to hygiene and therapeutics. "

It seems that the descendants of the family Richard-Calve Abriès have all left. In 2002, the Mayor of the town, accompanied by the policeman, went to the cemetery to see the tomb of the family whose grant date from the late nineteenth s was abandoned and the location to concede another family.

What Do The Letters Mean On A Receipt

Revocation of the Edict of Nantes (historical and cultural dictionary)

The Edict of Nantes (1598) was revoked in October 1685 by the Edict of Fontainebleau.

But first, for nearly sixty years, it has been slowly eroded. After 1620, ten years after death of Henry 1V, under the regency of Marie de Medici, then under Louis XIII and Richelieu, the provisions of the Edict of Nantes are no longer respected. Protestants are forced to gradually give up their rights. Bluche Francis, in his book Louis XIV (Fayard, 1986), § "The persecution of heretics," in Chapter XXI, "National unity, religious unity," p 598 and following, review all laws, policies, edicts that preceded the reign of Louis XIV's edict of Fontainebleau, which enshrines the law a "state of affairs." Since that date, it is supposed no longer be any Protestants in the kingdom, the law granted to them by the Edict of Nantes has no raison d'etre. In October 1685, Louis XIV forbade the public exercise of the "RPR" and requires pastors who would not converted within two weeks, to leave France. Protestant children were baptized, educated and reared in the Roman religion, and to recover their property, migrants have a period of four months. The prohibitions are recalled to emigrate "just for men in the galleys and confiscation of body and goods for women."

Many Protestants hostile measures were taken between 1659 and 1664: the temples were destroyed or closed, a few remaining clauses of the Edict of Nantes was interpreted "strictly speaking, Catholic missions were sent to cities and villages remained faithful to the Reformation, a credit conversion has awarded bonuses to the Protestants who, renouncing, faced obstacles of money, Bibles and catechisms were intended to Protestants. It

in 1679 saw the start of persecution themselves: severe penalties provided cons and the renegade apostates, abjurations regulated in a binding manner, suppression of rooms mid-portions of the parliaments of Toulouse and Grenoble, to ban any Catholic to a Protestant. In November, a royal act calls on judges to get to the bedside to try to convert them. The profession of midwifery is prohibited Protestant. In 1681, Louvois authorizes the Poitou dragonnades: the obligation to house soldiers is imposed on Protestants, the "new converts" being exempted for two years. In June, the king decided that the children of Protestants will choose Catholicism at the age of 7 years, depending on the age of reason the Church, and that parents have no right to be educated abroad. In 1681 and 1682, the dragonnades multiply. The clauses of the Edict of Nantes are applied more and more restrictive. During the summer, the temples were demolished for two or three a week. The Protestant bastards must be reared according to the principles of Catholic authority. Any migration is forbidden to sailors and craftsmen Protestants. Access to the professions of lawyer, attorney, judicial officer, sergeant, assistant assessor, and justice is not the Protestants. It is prohibited to Protestants to leave the kingdom, property offenders are confiscated. They are forbidden to assemble outside the temples and without the presence of pastors. Are assigned to hospitals goods they have donated or bequeathed to the poor. In March 1682, provides an edict banning of any reform minister who had received a Catholic convert. From May, in each temple is a place reserved for police informants of the king. In June, it was decided that the children of new converts were instructed in the Catholic religion. In 1684, legislation took place: ban private worship or illegal, prohibition against pastors to exercise more than three years in one place: the Presbytery is reduced pace: they can be held in the presence of a royal judge. Protestants can not be selected as experts. Reformed worship is banned in the communities that comprise less than ten families. In 1685, the competence of some judges reformed according to the parliament of Metz is limited, there are penalties against pastors "who are suffering in the temples of the people that the king has forbidden to accept" the French have more the right to marry abroad to places of worship where the pastors have officiated at many marriages are destroyed, and the Protestants have no right to initiate servants Catholics are prohibited from being clerks judge or lawyer, then the bar is forbidden. They can not attend worship outside the bailiwick of their residence. They are forbidden to preach, to write works of controversy, publishing books on theology. The medical profession is forbidden them, the pastors can not remain within six miles of the prohibited places of worship. Protestant children may not have guardians as Catholics. Half the property of emigrants is vested in their wrongdoings.

In 1665, in Queyras, nearly two hundred heads of families have abjured, making fact waive their families to the Reformation: "Many Catholic missionaries had been sent in Queyras, assisted by the priests, the royal power and the lure of benefits that were made to the converted, they had some success (Tivolier, Queyras, op cited, p. 387). To the chagrin of his co-religionists, a pastor Abriès back into the fold of the Church. In 1681, the two consuls Abriès which for a century, were selected among Protestants are Catholics again.

Four years later, in 1685, the temples were razed Queyras. Pastors of Arvieux and shelter rather prefer to go abroad that adjure. Many faithful followers. This is the beginning of a significant emigration of Protestant Queyrassins to Switzerland and the Palatinate in Germany. Protestants of the Dauphiné, from Veynes, Gap, Embrun, through the Queyras to reach Switzerland by the Waldensian valleys of Piedmont and trying to avoid the very Catholic Savoy. In August and September 1685, a regiment confined in the Queyras. The soldiers were ordered to abjure the population. Just as the believer is a sign in a church for conversion is established. According to Abbe Pierre Berge, "Some Protestants pretended conversion, but the timing they chose emigrate and abandon their property rather than practicing the Catholic religion to which they had acceded to that mouth and within the scope of threats "(quoted by E. Bellon, in Scattered to the winds, p 39).
In October 1685, when the Edict of Nantes is revoked, the troops are kept in the Queyras. Their maintenance is charged to residents. The church of Saint-Pierre Abriès is restored, enlarged and beautified. Increasingly many Protestants who choose to emigrate. Between 1685 and 1690, some three hundred people leaving shelter for residence in Switzerland or Germany. Often their goods are confiscated and given to firm to good Catholics.

In the eighteenth century, there were some Protestants in the shelter and hamlets in the valley and Molines Arvieux. Like other Protestants of the kingdom, they worship in a clearing in a meadow or withdrawn. The edict of tolerance signed by Louis XVI in 1787 makes Protestants freedom of worship.

Why Does A Diamond Turn Blue

Historical Milestones (historical and cultural dictionary)


Gallo-Roman

It seems that the Queyras was inhabited before the beginning of the Gallo-Roman times. The copper mine of Saint-Veran, now disused, was operated in the late Neolithic, at the time said chalchéolithique's (copper age), there are four thousand years. In Gallo-Roman, the Queyras is inhabited by a Celtic-Ligurian people (that is to say, the Gallic) is known as the Latin Quariates (pronounced kwaryatès), whose modern name derives Queyras. Quariates is the name the Romans gave to this people, probably from their Gallic name, believed, rightly, that it was formed on the root cairn, which means "rock", "Rockpile . Another word of Gallic origin appears in place names or place names of Queyras: bric's, which means "mountain", which is found in Bric Froid, Bric Bouchet and the etymology of shelter (* ad bricos). Quariates name is attested in the inscriptions. It is engraved on the triumphal arch erected at Susa's (in Italy, at the base of the neck of Mongenèvre) in the year 8 BC. King Cottius in honor of Emperor Augustus. It also appears on an engraved stone, later used as a lintel in a chapel Escoyères, hamlet of the commune of Arvieux and seems to have been the place from which have made the romanization and the evangelization of Queyras. On this stone partially truncated, you can read a Latin inscription, whose text has been reconstituted following which a man named Albanus Bussulus was prefect of Quariates and Brigiani, people who lived in the valley Briancon.


Middle Ages

In 1050, the Briançon is given in fief to the counts of Albon, the Viennese dolphins and it is integrated into the independent Kingdom of Dauphine. It is then formed by five, say "escartons, which correspond to constituents: the Briançon, Queyras, and three valleys, which are Italian since 1713, namely the valley of the Dora Riparia (Oulx, Sestriere, Exilles) val Clusone (Pragelati, Fenestrelle), the upper valley Varaita (Casteldelfino - in French Chateau Dauphin - Pontechianale), which, together, formed the Grand Escarton. Each of these escartons is composed of communities, also called "universities". The Queyras were seven: Ristolas, shelter, Needles, Old Town, Arvieux, Moline, Saint-Veran. In 1343, the Dauphin Humbert II, which is short of money, following the long and ruinous wars he waged against Savoy and his active participation in the crusades, sells five communities escartons a charter of freedoms and privileges. By paying 12,000 gold florins and an annual pension of 4000 ducats, people become "free and bourgeois." Of civil liberties granted them. Thus, they meet to deliberate freely of their business and their elected representatives, called "consuls." They have the right to hunt and, consequently, that of bearing arms. In fact, the five escartons have long formed what some have called (erroneously) a Federal Republic, which reportedly exhibited similarities with the democratic organization of Swiss cantons.
In 1349, the cash requirements of the Dauphin Humbert II have not been satisfied, the Dauphine is transferred to the King of France. Dauphine becomes a province, whose history is intertwined soon then with that of France. In Briançon and Queyras, the escartons are maintained, the people who managed to preserve the rights and freedoms they had paid six years ago and loved where they continued to pay an annual rent.


s sixteenth, seventeenth century, eighteenth century

The Queyras is marred by numerous conflicts, religious and political. Supporters of Peter Waldo Lyon (and nominated for this Vaudois), which advocated the twelfth century to reform the church to which he accused of losing interest in the poor, seeking to escape persecution, and for that, seek refuge in valleys remote areas of the Alps, which, in Piedmont, and those Pellice Germanasca adjacent Abriès and Ristolas. It may be under their influence that Queyrassins the middle of the XVI c., belong overwhelmingly (80%, say historians) to proposals for reform of the Church, such as Luther and Calvin have made, and become So Protestants (see "wars of religion" and "Protestantism"). Disturbances take place from 1557 to 1598. Episodically, they turn into battles. Churches and temples are burned; families massacred. The Edict of Nantes, Edict of Tolerance says, puts an end to conflicts.
In 1685, following the repeal of the edict (see "Recall"), decided by Louis XIV, under the influence, it seems, Madame de Maintenon, many Queyrassins are forced to renounce Protestantism. A number of them, about 10%, says it does, refuse and prefer to take refuge in Switzerland and the Palatinate, where some swarmed to the United States or South Africa ( cf. "emigration" and "immigrants"). Notion continue to practice in secret, at night and in the mountains, worship prohibited.
Throughout the seventeenth century, and until 1713 and even in 1748, France conducted extensive wars against various European countries or vice versa. In the war against the League of Augsburg from 1690 to 1696, militiamen Vaud, fighting for the Duke of Savoy, and appointed "Vallarins" and "Barbets" in Archives of Queyras, crossing the border repeatedly , loot and burn villages, kill people in order to avenge the Protestant victims of abuse. Troops of the King of France have often crossed the Queyras, or have long parked or in camps Furfande, or the Wheel, is among residents. They are forced to provide timber, fodder, grain, cattle, mules armies (bonds called the stage and the neighborhood). In 1699, a public inquiry, intended to revise the "fires", from which the tax is established, shows a general impoverishment of Queyrassins, which led to the departure of several families to regions less ungrateful.
In 1713, the Treaty of Utrecht alter the border between France and Piedmont. A natural route is chosen, called "peak water pending," which corresponds to the line of the watershed. Valleys whose waters flow east and the Adriatic returning to Piedmont, those whose waters flow into the Mediterranean, France. Grand Escarton, which straddles the New Frontier, is dismantled: the three escartons d'Oulx, Val Chisone and Casteldelphino become Piedmont. A great cultural and historic entity is destroyed.
The Revolution abolished the old institutions, and community escarton, replaced by those who are still in force, the municipality and the canton.


nineteenth and twentieth centuries

In 1831, there are seven municipalities in more than 7600 inhabitants. This is probably the highest figure in the history of Queyras. Since then, the population continues to decline (see "Demographics"). In 1881, the Queyrassins are more than 5032. Today, their number does not exceed 2000. In a century and a half, the population fell by nearly 80%.
From 1833 to 1855, a road is built in the valley of the Guil, Guillestre to Abriès. It replaces the old mule trails qu'empruntent sometimes hikers today. Between 1905 and 1911, the portion of the road between Guillestre and La Maison du Roy, is moved and set into the cliff of the Gorges, which requires the drilling of four tunnels. Therefore, it can easily be borrowed from cars and buses. Queyras is no longer isolated from the Durance valley, which, paradoxically, made the exodus easier.
During the war of 1914-1918, more than two hundred young Queyrassins die at the front. Queyras counting about 4000 inhabitants, is 5% of the population disappears young men who will not be replaced. For the Queyras is a real tragedy that highlights the demographic decline (see "Demographics").
Between 1940 and 1960, the Queyras is affected by a succession of calamities which have so long marked its history: In 1940, occupation of La Monta, Ristolas Le Roux by the Italian army in 1940 and 1944, during fighting, burning of villages to shelter, Monta, of Ristolas, Roux. Close three-quarters of the town houses of shelter are destroyed. In 1948, an avalanche destroyed the hamlet of Echalp, killing several people. In 1957, a catastrophic flood of the Guil River and its tributaries destroyed roads, bridges, washed away houses, barns, herds.
In 1950, the Queyras is transformed into a "zone control". The goal is to renovate the agriculture and livestock. Credits, subsidies, grants are awarded to the Queyras. In vain. The agro-pastoral economy which was founded during the millennia Queyras is disappearing, and even in some villages, it disappeared. In
1970s, is created under the leadership of Mr. Philippe Lamour, Parc Naturel Régional du Queyras, which includes seven municipalities historical, which have been added commune Ceillac, the natural reserve of the Val d'Escreins (Common vars) and the Gorges du Guil, located on the common and Guillestre Eygliers. The population continues to decline, and even increases significantly, and sometimes in large proportions, over 50% in shelter (see "demographic change"). The primary economic activity became tourism. Queyras traditional shepherds, reapers, fruit, cheese makers, the chalets estive gradually gives way to another Queyras, very different, that of winter sports resorts and hiking paths.

Sample From Tlc's Baby Baby Baby

Queyras in 1882 and 1887


In 1882, VA Malte-Brun publishes illustrated , France, work in which dozens of pages are devoted to the Hautes-Alpes (history, geography, statistics, administration). In 1887, editor J. Migeon, France publishes a book, also illustrated and aimed at the general public, which are identified in the sights of the various departments.

In these works, the few pages devoted to the Hautes-Alpes are interesting, insofar as they reveal how the high valleys were then collected and presented to readers. Thus, the authors emphasize the isolation of this department, "the less populated" of France and then its consequences: economic development, so there was hampered both by a population too small and especially by the lack of channels communication: "There are five national highways, county roads and 1225 six lanes. None of the rivers are navigable or floatable. " In 1882 the railway line linking Gap Briançon was not yet built. A century later, the isolation of the Hautes-Alpes (which is no longer the least populated department of France) is still not completely broken, although development specialists advocating in vain for years the construction of four-lane roads or highways linking Gap to Briancon and Italy, the valleys of the Romanche, Isère, Rhone.

The main resources of the inhabitants were derived from livestock, mainly of sheep, and operation of some mines. The authors of these works note the reduction of forest areas "The forests there used to have largely disappeared, but the last ten years steps have been taken for afforestation, the main species that compose them are pines, firs, larches and beeches. Among the densest forests, cited the forest and that of Ceillac Marassan, which covers the municipalities of shelter and Needles. According

Malte Brun, there are two curiosities (or scenic spots that attract tourists and recommends a visit) in the Queyras: Hands and Chateau-Ville-Vieille. Needles is "built like an amphitheater on the slope of a hillside foot of which the Guil (...). In front of this town lies the forest Maressant, who was for six centuries (thirteenth to the nineteenth) the subject of a lawsuit between the towns of Needles and shelter. An arbitration award, upheld by the civil court of Briançon and the Court of Appeal of Grenoble has set limits for a stone called Blanchironosus. We still argue about this marker Needle and shelter "(cf." trial between communities "). Château-Ville-Vieille is a "village of 911 inhabitants, divided into two parts. The castle stands on the edge of a cliff that bathes the Guil. Above portal soars high square tower. This castle of feudal origin, is considered the covered way of Briançon.

Sights Queyras, identified in the book by Migeon, are more numerous. This is a Needle "Druid stone known as Peter's profile" in Arvieux "a Benedictine monastery, while ruins and Roman inscription in the hamlet of Escoyères" Château-Ville-Vieille has two cities: "the One, the Château-Queyras, which overlooks the fort of the same name, the other the Old Town, at the confluence of the White and Guil Aquamarine "to Molines en Queyras "a beautiful church, a pilgrimage to the chapel of Saint-Simon, located at 2200 meters, natural needles or scales, terminated by a block marking the height from the ground once" to Ristolas "several lakes unimportant "and" recently unearthed a tomb containing weapons and various objects Celtic "Saint-Veran," the highest village in France, to over 2000 meters elevation. What

hold the authors of these works and partial and approximate what they think need to be communicated to the public, these are curiosities, and the results the work of scholars of the nineteenth century archeology buffs, topography, place names (or the study of place names), epigraphy, inventories. These works form a knowledge dated, which seems to have become obsolete and no longer interested in much of academia today, except as curiosities. The Queyras in , J. Tivollier cites among these scholars A. Albert, JA Chabrand, A. Rochas of Aiglun, J. Novel, Tournier, Fl Valentin.

4 Person Group Costumes

diving heron surfs the needle seabed in tai chi chuan


This beautiful white heron plunging towards the earth Cameroon evokes the needle at the bottom of the sea - one of the graceful movements of tai chi chuan concatenation of the Yang form.
Animals teach us know since forgotten our youth ... it's natural that the lines of Chinese inventors of tai chi chuan were able to capture and transmit.
tirelessly followers of tai chi chuan repeated in the long form Yang Chen Fu, known in 108, inspired by the movements of these animals. This gives:

"White Crane Spreads Its Wings"
"the snake that crawls"
"golden rooster stands on one leg"
"the white snake darts his tongue"

view the animal is a subterfuge to help students memorize the postures and develop its corps of intent. "

In Qi Gong animals, the observation of different energetic qualities is sought for internal circulation.

When the natural movement occurs, the body is a unified whole, the spirit soothed and effectiveness martial may be deployed in full. The "Fa Jin" explosive (output power) comes at a price of long years of regular practice or never ...

Photo: Marie-Corinne Devilliers Cameroon.

Portable Cb Radios For Motorcycles

Translating the Tao Te Ching by Lao Tzu requires courage as the text is enigmatic

facade Saint-Valery-sur-Somme (80). Photo: Marise Sargis.

Chapter XLVII of the founding text of Taoism, the Tao Te Ching by Lao Tzu wrote a nickname that means "old." This ancient Chinese wisdom of trying to hide and remain anonymous by the Chinese historian Ssu-ma Ch'ien.

I - Translation by Richard Wilhelm
(translated from German into French by Etienne Perrot ):

Without crossing the threshold of his door,
is known worldwide.
Without looking out the window,
we perceive the direction of Heaven.
more one goes, the less he knows
.

Therefore the Sage does not need to go
to know everything.
He did not need to see
to be lucid.
He did not need to do to accomplish
.

(TAO TE KING published Bookstore Medici)

II - Translation of Liou Kia-Hway (Folio editions):

Without crossing the door
we know the universe
Without looking through her window
one sees the way to heaven.

further one goes, the less one knows
. The holy

knows without traveling,
includes without looking, accomplishes without acting
.

(Tao-te ching published by Folio French translation 1967)

In my opinion, the first translation, based on Chinese sources, to better address this cryptic text, which draws our attention to the crucial importance of the translator.