More exotic plant species, such as redcurrant , truffle and herbs with application in traditional medicine significantly add to the ecological importance of Arasbaran region. A recent study has indicated that three sites have the highest potential for ecotourism.
These sites, which are located alongside the road connecting Kaleybar to Asheqlu Abbasabad - Aynaloo - Vayqan direction , include Mikandi valley, Aynali forests and Babak Castle. They used to slaughter sacrificial animals in the site, which is located at the slopes of a hill. Nobody bothered to ask the reasons behind the holiness of the site. Nowadays there are few worshipers and the centuries long traditions are almost forgotten.
The revival of these rituals may attract cultural visitors. A tourist, while enjoying the fresh thin air of the mountains, may get a chance to observe the age-long traditional living styles of the locals. Some of the attractive sites are Aliabad mountains, meadows above Shojaabad, East Azerbaijan village, and Chaparli and Aqdash summer quarters, all located in a driving distance from Kaleybar. Numerous hot springs , scattered all over the region, have been considered as attractions for promoting tourism.
One example is Motaalleq hot spring therapeutic facility, which is the largest of its kind in Iran. The facility, with an area of m 2 includes bathing areas, coffee-shop, restaurants, prayer room, and gymnasium.
Nearly every village in the region has a landmark in its territories. Some of these are potential tourism attractions. For instance, there is a landmark ancient plane tree in the Kavanaq village, whose photo is presented here. The tree is about 3 metres in diameter and is said to have lived for years. The villagers have developed interesting oral narratives around the events experienced by the tree.
In the wake of Russo-Persian War —13 a significant fraction of the inhabitants lived as nomadic tribes. The major tribes included; Chalabianlu tents and houses, Karacurlu , Haji-Alilu , Begdillu , and various minor groups The nomadic population at present has been estimated to be about ,  and is not significantly different from the estimate of The defeat of Azerbaijan People's Government and the following events, resulted in mass migration of inhabitants to Tabriz and Tehran. Most of these migrants settled in the shanty towns and worked as painters.
The land reforms of —  accelerated the migration. The case of a typical village, Abbasabad , is a good example to demonstrate the population depletion; the number of families dropped from 60 families at to 12 at After the election of Ahmadinezhad as president of Iran, a rumour was circulated that UNESCO will compensate the residents to have the village evacuated for wild-life protection efforts.
At the present the region is undergoing a population boom as more wealthy city residents want to spend their retirement in a cleaner environment.
The Sistine Chapel ceiling was a work of unprecedented grandeur, both for its architectonic forms, to be imitated by many Baroque ceiling painters, and also for the wealth of its inventiveness in the study of figures.
Vasari wrote:. The work has proved a veritable beacon to our art, of inestimable benefit to all painters, restoring light to a world that for centuries had been plunged into darkness. Indeed, painters no longer need to seek for new inventions, novel attitudes, clothed figures, fresh ways of expression, different arrangements, or sublime subjects, for this work contains every perfection possible under those headings. Michelangelo at Europeana.
From Wikipedia, the free encyclopedia. For other uses, see Michelangelo disambiguation. Portrait of Michelangelo by Daniele da Volterra. Rome , Papal States present-day Italy. See also: List of works by Michelangelo. Main article: David Michelangelo. Main article: Sistine Chapel ceiling. The Doni Tondo — Dying slave , Louvre This section does not cite any sources. Please help improve this section by adding citations to reliable sources.
Unsourced material may be challenged and removed. Main article: List of works by Michelangelo. Italy portal Biography portal Visual arts portal. However, in the Roman manner, ab Nativitate , it is De Tolnay writes that it was at ten years old while Sedgwick notes in her translation of Condivi that Michelangelo was seven. Filippo Strozzi sold it to Francis I in Longman Pronunciation Dictionary 3rd ed. Pearson Longman. Oxford Art Online. Boston: Brill. A Creating the "Divine Artist": from Dante to Michelangelo.
Condivi, The Life of Michelangelo , p. Gardner, p. Metropolitan Museum of Art. Supplement2, Aug. EBSCOhost, search. The World of Michelangelo: — Time-Life Books. Condivi, The Life of Michelangelo , pp. Condivi ed. Hellmut Wohl , The Life of Michelangelo , p. BBC News. Retrieved 9 February The British Museum. Archived from the original on 15 October Retrieved 24 October Columbia University. Michelangelo Gallery. Translated by Longfellow, H. Studio of the South.
Scritti d'arte del cinquecento , Milan, ; vol. Phaidon, Cassell, The Complete Work of Raphael. New York: Reynal and Co. Banning prostitution tends to drive it underground, making safe sex promotion, treatment and monitoring more difficult. Registering prostitutes makes the state complicit in prostitution and does not address the health risks of unregistered prostitutes. Both of the last two measures can be viewed as harm reduction policies.
As an example, Thailand's condom program has been largely responsible for the country's progress against the HIV epidemic. From Wikipedia, the free encyclopedia. Redirected from Whores. For the British television movie, see Strumpet film. Engaging in sexual relations in exchange for payment. For other uses, see Prostitute disambiguation , Whore disambiguation , and Harlot disambiguation.
Femmes de Maison , Henri de Toulouse-Lautrec , c. Main article: Procuring prostitution. Main article: Client prostitution. Main article: History of prostitution. Main article: Courtesan. Further information: Feminist views on prostitution. Decriminalization - No criminal penalties for prostitution. Legalization -prostitution legal and regulated. Abolitionism - prostitution is legal, but organized activities such as brothels and pimping are illegal; prostitution is not regulated.
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Prostitution portal Human sexuality portal Sex work portal. Retrieved 19 September US Legal. Retrieved 19 March Slate Magazine. Retrieved 4 February Business Insider. Retrieved 14 December Retrieved 22 May Journalist's Resource. Social Inclusion. Retrieved 5 October Retrieved 14 May Amnesty International.
Retrieved 23 November Online Etymology Dictionary. Retrieved 26 June Annual Review of Sociology. Archived from the original on 21 May Retrieved 22 December Sexual and Relationship Therapy. Published 14 August Archives of Sexual Behavior. Journal of Gender-Based Violence.
International Journal of Men's Health. Estimating the size of the sex worker population in Britain". Critical Social Policy. AIDS Care. Sex Work Politics. Philadelphia: University of Pennsylvania Press. Archived from the original on 9 February Retrieved 23 May Retrieved 26 August Archived from the original on 23 March Retrieved 14 March The Huffington Post.
Social Text 37 : 39— The Histories. Translated by Godley, A. Retrieved June 10, September 8, Retrieved September 13, March 19, Retrieved February 3, August 5, Archived from the original on August 24, July 28, Archived from the original on October 12, Ryan Seacrest. Broadway World.
November 29, Hollywood Life. September 30, The Wall Street Journal. Archived from the original on February 12, Retrieved May 16, Retrieved August 18, Archived from the original on January 18, Retrieved December 5, March 31, Retrieved November 15, August 13, Retrieved March 11, Prometheus Global Media. Retrieved July 17, Rolling Stone. March 2, Archived from the original on March 4, Retrieved April 30, June 16, Retrieved June 16, They know how to take care of the Amazon, how to love and protect it; what they need is for the Church to support them.
The role of the Church is to strengthen this capacity of support and participation. The Church must give priority attention to communities affected by socio-environmental damage. Today we must form pastoral agents and ordained ministers who show socio-environmental care. We want a Church that navigates upriver and makes her way through the Amazon, promoting a lifestyle in harmony with the territory and, at the same time, with the 'good living' of those who live there.
The Church recognizes the wisdom of the Amazon peoples about biodiversity, a traditional wisdom that is a living process always underway. The theft of this knowledge is biopiracy, a form of violence against these populations. The Church should help them to preserve and maintain this knowledge and the innovations and practices of the local populations, respecting the sovereignty of countries and their laws regulating access to genetic resources and associated traditional knowledge.
As far as possible, it should help these populations to ensure that the benefits of using this knowledge, these innovations and practices are shared in a model of sustainable and inclusive development.
There is an urgent need to develop energy policies that drastically reduce the emission of carbon dioxide CO 2 and other gases related to climate change. New clean energies will help to promote health. All companies should establish ways of monitoring their supply chains to ensure that the products they buy, create or sell are produced in a socially and environmentally sustainable manner.
Furthermore, " access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights " LS This right is recognized by the United Nations We need to work together so that the fundamental right of access to clean water is respected throughout the territory.
The Church chooses to defend life, the land and the native Amazon cultures. This includes accompanying the Amazon peoples in the registration, processing and dissemination of data and information about their territories and their legal status. We encourage States to comply with their constitutional obligations on these issues, including the right of access to water. Catholic Social Teaching, which for a long time has dealt with the ecological issue, is today enriched with a more comprehensive view of the relationship between the Amazon peoples and their territories, always in dialogue with their ancestral knowledge and wisdom.
For example, recognizing the way in which indigenous peoples relate to and protect their territories is an indispensable measure for our conversion to an integral ecology. In this light we want to create ministries for the care of our common home in the Amazon, whose function is to take care of the territory and its waters together with the indigenous communities, and a ministry of welcome for those who are displaced from their territories towards the cities.
We reaffirm our commitment to defend life fully and seamlessly, from conception to natural death, and the dignity of each and every person. The Church has been and is at the side of the indigenous communities to safeguard the right to have their own tranquil life, respecting the values of their traditions, customs and cultures, and the preservation of rivers and forests which are sacred spaces, sources of life and wisdom.
We support the efforts of so many who courageously defend life in all its forms and stages. Our pastoral service constitutes a service to the full life of indigenous peoples and this obliges us to proclaim Jesus Christ and the Good News of the Kingdom of God, in order to curb situations of sin, structures of death, violence and internal and external injustice, and to promote inter-cultural, inter-religious and ecumenical dialogue.
The Church is included in this call to unlearn, learn and relearn, in order to overcome any tendency toward colonizing models that have caused harm in the past. In this vein, it is important for us to be aware of the power of neo-colonialism which is present in our daily decisions and the predominant model of development that is expressed in the increasing use of monocrop agriculture, our forms of transportation and the illusions of well-being based on the pervasive consumerism that our society enjoys and that has direct and indirect implications in the Amazon.
Faced with this and taking a global point of view, and also listening to the voices of our sister churches, we want to embrace a spirituality of integral ecology, in order to promote the care of creation. To achieve this, we must be a much more participatory and inclusive community of missionary disciples. We propose to define ecological sin as an action or omission against God, against one's neighbour, the community and the environment.
It is sin against future generations, and it is committed in acts and habits of pollution and destruction of the harmony of the environment.
These are transgressions against the principles of interdependence, and they destroy networks of solidarity among creatures cf. Catechism of the Catholic Church , and violate the virtue of justice. We also propose to create special ministries for the care of our common home and the promotion of integral ecology at the parish level and in each Church jurisdiction.
Their functions include, among others, the care of the territory and of the waters, as well as the promotion of the encyclical Laudato si ', taking up the pastoral, educational and advocacy program in its Chapters V and VI at all levels and structures of the Church. As a way of repaying the ecological debt that countries owe to the Amazon, we propose the creation of a world fund to cover part of the budgets of the communities present in the Amazon to promote their integral and self-sustaining development and so also to protect them from the predatory compulsion to extract their natural resources at the behest of national and multinational companies.
We intend to adopt responsible habits that respect and value the peoples of the Amazon, their traditions and wisdom, protecting the earth and changing our culture of excessive consumption with its production of solid waste, and instead encouraging reuse and recycling.
We must engage actively in planting trees and seek sustainable alternatives in agriculture, energy and transportation that respect the rights of nature and of people. We must promote education in integral ecology at all levels, promote new economic models and initiatives towards a sustainable quality of life.
We urge the creation of a pastoral socio-environmental office to strengthen the struggle in the defence of life. It would diagnose the territory and its socio-environmental conflicts in each local and regional Church, in support of taking positions, making decisions and defending the rights of the most vulnerable. We also ask that an Amazon office be established in the Dicastery for Promoting Integral Human Development to relate with this Office and other local Amazon institutions.
To walk together the Church requires a synodal conversion, synodality of the People of God under the guidance of the Spirit in the Amazon.
With this horizon of communion and participation we seek new ecclesial paths, especially in the area of ministry and sacramental life of the Church with an Amazonian face.
Religious life, the laity and especially women, are the always and ever new protagonists who call us to this conversion. Synodality is the way of being of the early Church cf. Acts 15 and it must be ours. Synodality also characterizes the Church of the Second Vatican Council, understood as the People of God in their equality and common dignity with regard to the diversity of ministries, charisms and services.
In order to walk together, the Church today needs a conversion to the synodal experience. It needs to strengthen a culture of dialogue, reciprocal listening, spiritual discernment, consensus and communion in order to find areas and ways of joint decision-making and to respond to pastoral challenges. In this way, co-responsibility in the life of the Church will be fostered in a spirit of service. It is urgent to go forward to make proposals and take on responsibilities to overcome clericalism and arbitrary impositions.
Synodality is a constitutive dimension of the Church. We cannot be Church without recognizing a real practice of the sensus fidei of all the People of God. The so-called Apostolic Council of Jerusalem cf.
Acts 15; Gal is a synodal event in which the Apostolic Church, at a decisive moment on its journey, lives out its vocation in the light of the presence of the Risen Lord with a view to the mission.
This event became the paradigmatic figure of the Synods of the Church and its synodal vocation. The decision taken by the Apostles, joined by the whole community of Jerusalem, was the work of the Holy Spirit who guides the Church on its path, ensuring its fidelity to the Gospel of Jesus: "It is the decision of the holy Spirit and of us" Act s The whole assembly received the decision and made it its own Acts ; then the community of Antioch did the same Acts To be truly "synodal" is to go forward in harmony under the impulse of the life-giving Spirit.
The Church in the Amazon is called to walk in the practice of discernment, which is at the centre of synodal processes and events. It is a question of the Church, through the lived theological interpretation of the signs of the times and under the guidance of the Holy Spirit, determining and following the path to be taken in the service of God's plan.
Community discernment makes it possible to discover a call that God makes clear in each particular historical situation. This Assembly is a time of grace for reciprocal listening, sincere dialogue and community discernment for the common good of the People of God in the Amazon Region, and then, when implementing decisions, to continue walking under the impulse of the Holy Spirit in small communities, parishes, dioceses, vicariates, prelatures and in the whole region.
With evangelical courage, we wish to implement new paths for the life of the Church and its service to an integral ecology in the Amazon.
Synodality marks a style of living communion and participation in local churches that is characterized by respect for the dignity and equality of all the baptized; by the array of charisms and ministries; and by the joy of gathering and assembling to discern together the voice of the Spirit. This Synod gives us the opportunity to reflect on how to structure the local churches in each region and country, and to move forward in a synodal conversion that points to common paths in evangelization.
The logic of the incarnation teaches that God, in Christ, is linked to human beings who belong to "cultures peculiar to various peoples" AG 9 , and the Church, the People of God present among the peoples, has the beauty of a pluriform face rooted in many different cultures cf. This happens in the life and mission of the local churches located in each "major socio-cultural territory" AG A Church with an Amazonian face needs its communities to be infused with a synodal spirit, supported by organizational structures in harmony with this dynamic, as authentic organisms of "communion".
The forms for exercising synodality are varied; they should be decentralized at the various levels diocesan, regional, national, universal ; they should be respectful and attentive to local processes, without weakening the bond with the other sister Churches and with the universal Church.
They establish harmony between communion and participation, between co-responsibility and the ministries of all, paying special attention to the effective participation of the laity in discernment and decision making, favouring the participation of women.
The renewal of the Second Vatican Council places the laity in the heart of the People of God, in a totally ministerial Church, which bases the identity and mission of every Christian in the sacrament of baptism. The lay people are faithful who by baptism were incorporated into Christ, constituted among the People of God and, in their own way, made participants and sharers in the priestly, prophetical, and kingly functions of Christ; and they carry out for their own part the mission of the whole Christian people in the Church and in the world cf.
LG From this threefold relationship, with Christ, the Church and the world, is born the vocation and mission of the laity. The Church in the Amazon, yearning for a society of justice and solidarity in the care of our common home, wants to make the laity privileged actors. Their action has been and is vital in the coordination of Church communities, in the exercise of ministries, as well as in prophetic commitment to a world that includes everyone, and whose martyrs give witness and challenge us.
The establishment of assemblies and pastoral councils in all Church areas, as well as of coordination teams of the different pastoral services and the ministries entrusted to the laity, manifest the co-responsibility of all the baptized in the Church and the exercise of the sensus fidei of the whole People of God. We recognize the need to strengthen and broaden the opportunities for the participation of the laity, whether in consultation or decision-making, in the life and mission of the Church.
Although mission in the world is the task of every baptized person, the Second Vatican Council emphasized the mission of the laity: "the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one" GS It is urgent for the Church in the Amazon to promote and confer ministries for men and women in an equitable manner.
It is the Church of baptized men and women that we must consolidate by promoting ministries and, above all, an awareness of baptismal dignity. In addition, in the absence of priests, the Bishop may, for a specific period of time, mandate and entrust the exercise of pastoral care of the communities to a person not invested with the priestly character, who is a member of the community.
Prolonged individual incumbency should be avoided and so it will be a rotating position. The Bishop may constitute this ministry on behalf of the Christian community with an official mandate through a ritual act so that the person responsible for the community is also recognized at the civil and local levels. The priest, with the power and faculties of pastor, always remains responsible for the community.
The Gospel text - "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor" Lk - expresses a conviction that animates the mission of religious life in the Amazon, sent to proclaim the Good News and closely accompany the indigenous peoples, the most vulnerable and the most remote, based on a dialogue and proclamation that enable a profound knowledge of spirituality.
Inter-congregational and inter-institutional relationships can help those in religious life to stay in communities where no one wants to be and with whom no one wants to be, learning indigenous languages and respecting their culture in order to reach the heart of the peoples.
The mission not only contributes to building and consolidating the Church; it also strengthens and renews religious life, reminding it to recover the best and most powerful of its original inspiration.
This will lead the witness of consecrated men and women to be prophetic and a source of new religious vocations. We propose and opt for a religious life with an Amazonian identity, strengthening indigenous vocations. We support the insertion and itinerancy of consecrated persons amongst the most impoverished and excluded.
The formation processes should include inculturation, an inter-cultural approach, and dialogues between spiritualities and Amazonian worldviews. The Church in the Amazon wants to "create still broader opportunities for a more incisive female presence in the Church" EG If the Church, in her complete and real dimension, loses women, she risks becoming sterile" Francis, Meeting with the Brazilian Episcopate , Rio de Janeiro, Carl Michael Bellman.
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Views Read Edit View history.In , the small Midwestern town of Fort Madison, IA, got a treat of deranged noise upon the debut of Scrid. But by , Bronson Karaff (bass), Nate Gurtman (drums), John Hopkins (guitar), and Craig Owsley (vocals) eventually brought their chaotic hullabaloo a few miles over to Iowa City. Three years of touring the United States would follow before Ismist Records released Scrid's first.