ellauri043.html on line 204: The Mỹ Lai Massacre (/ˌmiːˈlaɪ/; Vietnamese: Thảm sát Mỹ Lai [tʰâːm ʂǎːt mǐˀ lāːj] (About this soundlisten)) was the Vietnam War mass murder of unarmed South Vietnamese civilians by U.S. troops in Sơn Tịnh District, South Vietnam, on 16 March 1968. Between 347 and 504 unarmed people were killed by U.S. Army soldiers from Company C, 1st Battalion, 20th Infantry Regiment and Company B, 4th Battalion, 3rd Infantry Regiment, 11th Brigade, 23rd (Americal) Infantry Division. Victims included men, women, children, and infants. Some of the women were gang-raped and their bodies mutilated as were children as young as 12.[1][2] Twenty-six soldiers were charged with criminal offenses, but only Lieutenant William Calley Jr., a platoon leader in C Company, was convicted. Found guilty of killing 22 villagers, he was originally given a life sentence, but served only three and a half years under house arrest.
ellauri048.html on line 763: The village smithy stands; on paikka kyläpajan;
ellauri048.html on line 780: Like a sexton ringing the village bell, Aamuin illoin ahkerana hääräilee
ellauri048.html on line 794: Singing in the village choir, ihan kuumuu penikoiden laulusta
ellauri053.html on line 942: Before we realised what had happened, Satish Roy had vanished into the storm. Afterwards a search-party found his battered and half-dead form lying under a tree near the Bhuvandanga village.
ellauri053.html on line 1130: The village slept in the noonday Kylä nukkui keskipäivän
ellauri053.html on line 1136: while the village slept in the noonday heat. Sillä aikaa kylä nukkui lounashelteessä.
ellauri058.html on line 966: Meung-sur-Loire: In fiction, it has been described by Alexandre Dumas in The Three Musketeers as the village where d'Artagnan, en route to join the King's Musketeers in Paris, first encounters the villainous Comte de Rochefort. Also in fiction, Meung-sur-Loire is the country home of Chief Inspector Jules Maigret, Georges Simenon's classic crime fiction character. Maigret and his wife Louise eventually retire to their Meung-sur-Loire home, where he spends his time fishing (pike), and she tends, according to her sister, any number of animals.
ellauri060.html on line 239: His parents were Presbyterian dissenters, and around the age of 14, he was sent to Charles Morton's dissenting academy at Newington Green, then a village just north of London, where he is believed to have attended the Dissenting church there after getting his Bachelor of Dissenting.
ellauri065.html on line 83: Snowidza [snɔˈvid͡za] (German: Hertwigswaldau) is a village in the administrative district of Gmina Mściwojów, within Jawor County, Lower Silesian Voivodeship, in south-western Poland.
ellauri077.html on line 604: Tis-mal-leen! Tässä Wallu oli aivan oikeassa. Mutta paskaa oli jauhettu jenkeissä jo ennen postmodernisteja. Yhtä eltaantuneita oli ne kolme jutkua (Belov, Malamud ja Roth). Yhtä paskiaisia oli tavallaan myös Wilt Whatman ja se Saroyan, armenialaismamu joka elvisteli puhtaaxi puleeratulla americanalla. Tai se village smithy jäbä, Hessu Långben. Ei hemmetti, ei jenkkilästä tule mitään hyvää vaikka voissa paistaisi. Ne on joko gooey tai ne on irvistelijötä. Ei ne saa naamaa peruslukemille millään.
ellauri080.html on line 420: villagedesign.org/vdi_writings/Jungian_Typology.pdf">Villagedesignin expertti aloittaa jungilaisten kontribuution luonnekysymyxiin näin.
ellauri082.html on line 230: His house is in the village though; Muzen talo on tuolla kylässä
ellauri083.html on line 52: During the Cultural Revolution, Buck, as a preeminent American writer of Chinese village life, was denounced as an "American cultural imperialist".
ellauri083.html on line 82: The writer Pearl S. Buck emerged into literary stardom in 1931 when she published a book called "The Good Earth." That story of family life in a Chinese village won the novelist international acclaim, the Pulitzer, and eventually a Nobel Prize. Her upbringing in China as the American daughter of missionaries served as inspiration for that novel and many others. By her death in 1973, Pearl Buck had written around 100 books.
ellauri083.html on line 135: The Good Earth (English The Good Earth) is a historical fiction novel by American author Pearl S. Buck published in 1931 that dramatizes family life in a Chinese village in the early 20th century. It was influential in Buck's winning the Nobel Prize for Literature in 1938.
ellauri100.html on line 279: My parents’ outlook on life reflected the small-town values of the places in which they were raised. Through a grandmother to whom I was close, I got a good taste of how she, and my parents, had lived. I also came to know the advantages of living in villages, towns, and small cities: physical security and the kind of serenity that is almost impossible to find, for more than a few hours at a time, in the large cities and vast metropolitan areas that now dominate the human landscape of America.
ellauri109.html on line 701: Dryden was born in the village rectory of Aldwincle near Thrapston in Northamptonshire, where his maternal grandfather was the rector of All Saints. He was the eldest of fourteen children born to Erasmus Dryden and wife Mary Pickering, paternal grandson of Sir Erasmus Dryden, 1st Baronet (1553–1632), and wife Frances Wilkes, Puritan landowning gentry who supported the Puritan cause and Parliament. He was a second cousin once removed of Jonathan Swift.
ellauri110.html on line 306: According to Anton Chekhov's brother Mikhail, the story's location was the village Bogimovo in Kaluga Governorate where Chekhov had spent the summer of 1891. Mikhail Chekhov also names the prototypes for the landlord Belokurov and his partner Lyubov Ivanovna as E.D. Bylim-Kolosovsky and his wife Amnesia.
ellauri133.html on line 851: After publishing her debut novel The Road Through the Wall (1948), a semi-autobiographical account of her childhood in California, Jackson gained significant public attention for her short story "The Lottery", which presents the sinister underside of a bucolic American village.
ellauri133.html on line 872: "Explaining just what I had hoped the story to say is very difficult. I suppose I hoped, by setting a particularly brutal ancient rite in the present and in my own village, to shock the story's readers with a graphic dramatization of the pointless violence and general inhumanity in their own lives." No wonder stones flew through her window.
ellauri133.html on line 880: Details of contemporary small-town American life are embroidered upon a description of an annual ritual known as "the lottery". In a small village of about 300 residents (hmm, just the number of thankyou letters Shirley got, see above), the locals are in an excited yet nervous mood on June 27. Children gather stones, as the adult townsfolk assemble for their annual event, which in the local tradition is apparently practiced to ensure a good harvest (Old Man Warner quotes an old proverb: "Lottery in June, corn be heavy soon").
ellauri135.html on line 214: Genealogy of the Berg in the Annex to the Tambov edge not yet explored, not explored and the history of the estate of Berga, in the Kirsanov district. Their economy was two miles from the Trinity Church in the village of Semyonovka and 3-4 miles from the river Crows.
ellauri143.html on line 392: Is as when water fills the lake that village needs supplies.
ellauri156.html on line 532: Li'l Abner is a satirical American comic strip that appeared in many newspapers in the United States, Canada and Europe, featuring a fictional clan of hillbillies in the impoverished mountain village of Dogpatch, USA. Written and drawn by Al Capp (1909–1979), the strip ran for 43 years, from August 13, 1934, through November 13, 1977.
ellauri160.html on line 49: We lived near together on a lane in Ch'ang-kan, And we went on living in the village of Chōkan:
ellauri160.html on line 209: The Pounds settled in Paris around April 1921 and in December moved to an inexpensive ground-floor apartment at 70 bis Rue Notre-Dame-des-Champs. Pound became friendly with Marcel Duchamp, Fernand Léger, Tristan Tzara, and others of the Dada and Surrealist movements, as well as Basil Bunting. He was introduced to the American writer Gertrude Stein, who was living in Paris. She wrote years later that she liked him but did not find him amusing; he was "a village explainer, excellent if you were a village, but if you were not, not".
ellauri161.html on line 1127: It tells the story of a young sickly priest who has been assigned to his first parish, a village in northern France.
ellauri161.html on line 1131: A young priest arrives at the small village of Ambricourt, his first parish assignment. He arrives alone by bicycle and is met by no one and unpacks his meager belongings. A couple at the chateau eye him suspiciously and walk away. He begins a diary, which he narrates throughout the film. This is very, very old-fashioned, would not do in Netflix anymore. Because he often feels nauseous and dizzy, he chooses a strict diet free of meat and vegetables. Instead, he has wine and wine-soaked bread with sugar. No wonder he dies in the end (oops, spoiler, sorry).
ellauri162.html on line 110: Bernanos was born in Paris, into a family of craftsmen. He spent much of his childhood in the village of Fressin, Pas-de-Calais region, which became a frequent setting for his novels. He served in the First World War as a soldier, where he fought in the battles of the Somme and Verdun. He was wounded several times.
ellauri171.html on line 609: A Levite man and his concubine (a secondary wife without the legal status of a wife) were traveling through the hill country of Judah. The village they entered seemed unfriendly but they were eventually make welcome by an old man, who let them stay in his house. During the night they they were attacked by some gay villagers who wanted to rape not the woman, but the man.
ellauri171.html on line 611: The Levite then pushed the concubine out the door, giving her to the villagers. They gang-raped and tortured her throughout the night. Finally they left her for dead.
ellauri171.html on line 924: The palace economy of Mycenaean Greece, the Aegean region and Anatolia that characterized the Late Bronze Age disintegrated, transforming into the small isolated village cultures of the Greek Dark Ages, which lasted from around 1100 BCE to the beginning of the Archaic age around 750 BCE. The Hittite Empire of Anatolia and the Levant collapsed, while states such as the Middle Assyrian Empire in Mesopotamia and the New Kingdom of Egypt survived but were considerably weakened. Conversely, some peoples such as the Phoenicians enjoyed increased autonomy and power with the waning military presence of Egypt and Assyria in the Levant.
ellauri172.html on line 854: Le Curé de village, 1841, roman d'Honoré de Balzac. L'abbé Bonnet qui aurait inspiré à Hugo le personnage de Mgr Myriel selon le dictionnaire des œuvres Laffont-Bompiani. L'abbé Bonnet œuvre à la rédemption de Véronique Graslin, responsable d'un meurtre.
ellauri172.html on line 871: Les Paysans, 1844-1854, roman inachevé d'Honoré de Balzac, terminé par sa veuve la Comtesse Hanska : le personnage de l'abbé Brossette. Il vit pauvrement dans un village où les paysans le méprisent, mais il est reçu par le comte de Montcornet riche propriétaire. Dans Béatrix, ce même abbé est directeur de conscience de Béatrix de Rochefide, une figure de la haute société parisienne.
ellauri172.html on line 922: Gustalin, roman de Marcel Aymé, 1938, le curé de Chesnevailles, considéré comme un cureton par les gens du village. Adapté à l'écran en 1976 par Guy Jorré.
ellauri183.html on line 497: Uudessa testamentissa on jumalaniskemän lisäxi kaksi muutakin Ananiasta: ylimmäinen pappi Ananias ja sokko Ananias, jolla oli osaltaan vaikutus Paavalin kääntymykseen Jeesuksen seuraajaksi, muttei ketään jonka vaimo on Sua. Sua kohti herrani, sua kohti ain. Tarkoititko sinua? Ananiaan niminen kaupunki on VT:ssä (Nehemiah 11:32) whose name means "protected by God." Or perhaps the meaning of the name Ananiah is: The cloud of the Lord. It is probably the modern Beit Hanina, a small village 3 miles north of Jerusalem.
ellauri183.html on line 508: 2. (Sept. Α᾿νἰα.) A town in the tribe of Benjamin, mentioned between Nob and Hazor as inhabited after the captivity (Ne 11:32). Schwarz (Palest. p. 13,) regards it as the modern Beit Hanina. three miles north of Jerusalem; a small village, tolerably well built of stone, on a rocky ridge, with many olive-trees (Robinson, Res. 3, 68; comp. Tobler, Topog. von Jerus. 2, 414).
ellauri184.html on line 340: Capernaum (/kəˈpɜːrneɪəm, -niəm/ kə-PUR-nay-əm, -⁠nee-əm; Hebrew: כְּפַר נַחוּם, romanized: Kfar Naḥum, lit. 'Nahum's village'; Arabic: كفر ناحوم, romanized: Kafr Nāḥūm) was a fishing village established during the time of the Hasmoneans, located on the northern shore of the Sea of Galilee.
ellauri184.html on line 342: The village was inhabited continuously from the second century BC to the 11th century AD, when it was abandoned sometime before the First Crusade. This includes the re-establishment of the village during the Early Islamic period soon after the 749 earthquake. The village subsequently became known as al-Samakiyya; it was depopulated of its Palestinian population during the 1947–1948 civil war in Mandatory Palestine on May 4, 1948, under Operation Matateh.
ellauri184.html on line 526: According to rabbinical accounts, he desecrated the Second Temple of Jerusalem by placing a statue of Olympian Zeus on the altar of the Temple; this incident is also reported by the biblical Book of Daniel, where the author refers to the statue of the Greek god inside the Temple as "abomination of desolation". Antiochus´ decrees and vituperation of Judaism motivated the Maccabean Revolt; the Maccabees reacted violently against the forced Hellenization of Judea, destroyed pagan altars in the villages, circumcised boys, and forced Hellenized Jews into outlawry. The revolt ended in the re-establishment of an independent Jewish kingdom under the Hasmoneans, until it turned into a client state of the Roman Republic under the reign of Herod the Great (37–4 BCE).
ellauri190.html on line 226: They inhabited sparsely populated areas in the Dnieper, Don, Terek, and Ural river basins, and played an important role in the historical and cultural development of both Ukraine and Russia. The various Cossack groups were organized along military lines, with large autonomous groups called hosts. Each host had a territory consisting of affiliated villages called stanitsa. The Cossack way of life persisted into the twentieth century, though the sweeping societal changes of the Russian Revolution disrupted Cossack society as much as any other part of Russia; many Cossacks migrated to other parts of Europe following the establishment of the Soviet Union, while others remained and assimilated into the Communist state. Cohesive Cossack-based units were organized and fought for both Germany and the Soviet Union during World War II.
ellauri190.html on line 237: Kyiv, the biggest city and the capital of Ukraine, was founded, most likely, between the 600s and the 700s A.D. as a fishermen village. The first settlements were on the right bank of the Dnipro river, where now is the Podil section of the city. The first wooden fortification and the Kyiv chieftain’s castle were built uphill from the original settlement, likely in the 8th or early 9th century.
ellauri190.html on line 245: On Easter Sunday of the year 1168, a savage warlord from the Volga region, called Andrei (cynically nicknamed Bogolubsky, i.e. “God-lover”) and his horde of Finno-Ugric tribesmen (damn those Finns!) sacked and burned Kyiv to the ground. Most Kyivites were massacred. The barbarians robbed churches, even ripping off slices of gold from their domes (something that Genghiside Mongolians later never did, they were gentlemen). They stole, among others, one most precious and revered icon of the Most Holy Mother of God from a church in the Berestovo village just south of Kyiv, taking it to their land and pretending, for centuries to follow, that it was theirs. This icon to this day is known as Матерь Божья Владимирская, “the Mother of God of Vladimir-on-Klyazyma,” as if it was painted in that savage place. The 1168 massacre marked the beginning of the “brotherly” relationship between the Ukrainian people and what is now known as “Russians” (русские, not to be confused with Rusyns-Rusychi-Ukrainians). Kyiv was hit so hard that it did not fully recover for the next ~200 years. When the Mongols under Khan Batu came in 1240, Kyiv was still not fully repopulated or rebuilt, and fell a relatively easy prey to the Asian conquerors.
ellauri192.html on line 685: During World War II, Trubchevsk was occupied by the German Army from October 9, 1941 to September 18, 1943. Prior to the war, about 137 Jews lived in Trubchevsk. Most of the Jews were craftsmen, including cobblers and carpenters. The town was occupied by German forces in early October 1941. By that time, more than half of the Jews fled or evacuated. The Jews from the Trubchevsk district were gathered in a Klub for 3 days and shot afterwards at the edge of the village. Their bodies were burnt. In total, according to the Soviet archives, 751 Soviet citizens perished due to bad treatment or as a result of shooting in the entire Trubchevsk district. Aside from Jews, mentally ill children and adults were exterminated as well. The population is about 15K. There are very few notable buildings in the town.
ellauri210.html on line 338:

Picasso was buried on a whim in 1958 in the village of Vauvenargues. V:n markiisi Luc kirjoitti maxiimeja 1700-luvulla.
ellauri216.html on line 324: According to a 2010 survey, there are a total of 36,700 villages in Russia with fewer than 10 inhabitants. Traditionally Russia’s agricultural land was subdivided into a patchwork of villages and fields, interspersed by forest and marsh. Now the villages are deserted and crumbling: the state closes them down, often on a whim, and young people leave to find work elsewhere. village/">Matilda Moreton tells the tragic story based on fieldwork in the Russian North.
ellauri217.html on line 641: Confucius´ li consists of the norms of proper social behavior as taught to others by fathers, village elders and government officials. The teachings of li promoted ideals such as filial piety, brotherliness, righteousness, good faith and loyalty.
ellauri219.html on line 641: Everyone ends in Michael's room with most of the females half-naked. The police arrive and form a line to Anna—Dr. Fassbender's wife—who charges in operatic Valkyrie costume, complete with a spear. They all escape to a go-kart circuit. They leave the circuit and go first to a farmyard then through narrow village streets still on the go-karts then back to the circuit.
ellauri226.html on line 122: There was a David Herbert Lawrence plaque on the street. Inside the tiny station were two more. It seemed a lot of plaques for a guy who spent one night there. “Blessed is he that expecteth nothing,” he wrote of Sorgono, “for he shall not be disappointed.” More Niente. “A dreary hole!” Lawrence muttered. “A cold, hopeless, lifeless, Saturday afternoon-weary village.” The food was bad. The bedsheets were stained. People cheerfully relieved themselves on the street. What limp parsnips too! “Why are you so indignant?” the Q.B. asked. “It’s all life.”
ellauri240.html on line 118: Air America pilots have since admitted that their planes not only transported rice, bullets and weapons, but also sacks of opium grown by the Hmong villages. Smuggled narcotics became a routine cargo transported from Laos and delivered into the corrupt arms of a clique of South Vietnamese generals in Saigon. Vang Pao even set up a heroin laboratory at the secret US CIA base at Long Cheng. The trade helped to fund Vang Pao's army, with the complicity of senior CIA operatives.
ellauri248.html on line 343: Approximately 56.2 million acres, (87,000 Sq mi) are held in trust by the United States for various Indian tribes and individuals. These are variously called, reservations, pueblos, rancherias, missions, villages, and communities. This amount of land if it all was put in one place would be about the size of Idaho.
ellauri248.html on line 351: In Alaska, after 1971 the Alaska Native Claim Settlement Act created 113 (now 12) Alaska Native regional corporations and over 224 local village corporations. Tribal members own shares in the regional and village corporations. The corporations control 44 million acres (68,700 sq miles) of Alaska. The State of Alaska got 90 million acres.
ellauri257.html on line 512: She and Singer met in the Catskills, at a farm village named Mountaindale. Although in the manuscript, Alma is elusive about dates, it is known that the encounter took place in 1937. The two were refugees of what Singer’s older brother, Israel Joshua, by then already the successful novelist I.J. Singer, would soon describe as “a world that is no more.” And the two were married to other spouses. Alma and her husband, Walter Wasserman, along with their two children, Klaus and Inga, had escaped from Germany the previous year and come to America, settling in the Inwood section of Manhattan. As for Isaac — as Alma always called him — he arrived in 1935. She portrays their encounters as romantic, although she appears to have been perfectly aware of his reputation.
ellauri257.html on line 514: Alma doesn’t explore the cultural differences that separated them. She was an upper-class German Jew born in Munich, whereas Singer was from Leoncin, a small Polish village northeast of Warsaw. In 1904, when Singer was born, Leoncin was part of the Russian Empire. In Alma’s milieu, Yiddish was a symbol of low caste. Her father had been a textile businessman and her grandfather had been a Handlerichter (LOL), a judge specializing in commercial cases. Although Wasserman, her first husband, was nowhere near as rich in America as he had been in Germany, he was certainly far wealthier than Singer, who was known as an impecunious journalist.
ellauri262.html on line 398: When Sayers was six, her father started teaching her Latin.[4] She grew up in the tiny village of Bluntisham in Huntingdonshire after her father was given the living there as rector of Bluntisham-cum-Earith. The church graveyard next to the elegant Regency-style rectory features the surnames of several characters from her mystery The Nine Tailors. She was inspired by her father's restoration of the Bluntisham church bells in 1910. The nearby River Great Ouse and the Fens invite comparison with the book's vivid description of a massive flood around the village.
ellauri263.html on line 616: The book is a comedy about the birth of the son of Satan and the coming of the End Times. There are attempts by the angel Aziraphale and the demon Crowley to sabotage the coming of the end times, having grown accustomed to their comfortable surroundings in England. One subplot features a mixup at the small country hospital on the day of birth and the growth of the Antichrist, Adam, who grows up with the wrong family, in the wrong country village. Another subplot concerns the summoning of the Four Horsemen of the Apocalypse, each a big personality in their own right. With Armageddon averted, Crowley and Aziraphale muse that this was God's plan all along and speculate that the real apocalyptic conflict will be between humanity and the combined forces of Heaven and Hell. In 2003, the novel was listed at number 68 on the BBC's survey The Big Read.
ellauri270.html on line 311: The morning of June 27th is a sunny, summer day with blooming flowers and green grass. In an unnamed village, the inhabitants gather in the town square at ten o’clock for an event called “the lottery.” In other towns there are so many people that the lottery must be conducted over two days, but in this village there are only three hundred people, so the lottery will be completed in time for the villagers to return home for noon dinner.
ellauri270.html on line 315: The children arrive in the village square first, enjoying their summer leisure time. Bobby Martin fills his pockets with stones, and other boys do the same. Bobby helps Harry Jones and Dickie Delacroix build a giant pile of stones and protect it from “raids” by other children. The girls stand talking in groups. Then adults arrive and watch their children’s activities. The men speak of farming, the weather, and taxes. They smile, but do not laugh. The women arrive, wearing old dresses and sweaters, and gossip amongst themselves. Then the women call for their children, but the excited children have to be called repeatedly. Bobby Martin runs back to the pile of stones before his father reprimands him and he quietly takes his place with his family.
ellauri270.html on line 317: The children’s activities—gathering stones—have a false innocence about them. Because this resembles the regular play of children, the reader may not assume gathering stones is intended for anything violent. The word “raids,” however, introduces a telling element of violence and warfare into the children’s innocent games. Similarly, the reader is lulled into a false sense of security by the calm and innocuous activities and topics of conversation among the adult villagers. We see the villagers strictly divided along gendered lines, even as children.
ellauri270.html on line 323: Mr. Graves sets the stool in the center of the square and the black box is placed upon it. Mr. Summers asks for help as he stirs the slips of paper in the box. The people in the crowd hesitate, but after a moment Mr. Martin and his oldest son Baxter step forward to hold the box and stool. The original black box from the original lotteries has been lost, but this current box still predates the memory of any of the villagers. Mr. Summers wishes to make a new box, but the villagers don’t want to “upset tradition” by doing so. Rumor has it that this box contains pieces of the original black box from when the village was first settled. The box is faded and stained with age.
ellauri270.html on line 325: The details of the lottery’s proceedings seem mundane, but the crowd’s hesitation to get involved is a first hint that the lottery is not necessarily a positive experience for the villagers. It is also clear that the lottery is a tradition, and that the villagers believe very strongly in conforming to tradition—they are unwilling to change even something as small as the black box used in the proceedings.
ellauri270.html on line 327: Much of the original ritual of the lottery has been forgotten, and one change that was made was Mr. Summers’s choice to replace the original pieces of wood with slips of paper, which fit more easily in the black box now that the population of the village has grown to three hundred. The night before the lottery, Mr. Summers and Mr. Graves always prepare the slips of paper, and then the box is kept overnight in the safe of the coal company. For the rest of the year, the box is stored in Mr. Graves’s barn, the post office, or the Martins’ grocery store.
ellauri270.html on line 329: Even though the villagers value tradition, many of the specific parts of their traditions have been lost with time. This suggests that the original purpose of the lottery has also been forgotten, and the lottery is now an empty ritual, one enacted simply because it always has been. When we later learn the significance of the slips of paper, it seems horribly arbitrary that they are simply made by a person the night before.
ellauri270.html on line 331: In preparation for the lottery, Mr. Summers creates lists of the heads of families, heads of households in each family, and members of each household in each family. Mr. Graves properly swears in Mr. Summers as the officiator of the lottery. Some villagers recall that there used to be a recital to accompany the swearing in, complete with a chant by the officiator. Others remembered that the officiator was required to stand in a certain way when he performed the chant, or that he was required to walk among the crowd. A ritual salute had also been used, but now Mr. Summers is only required to address each person as he comes forward to draw from the black box. Mr. Summers is dressed cleanly and seems proper and important as he chats with Mr. Graves and the Martins.
ellauri270.html on line 333: The lottery involves organizing the village by household, which reinforces the importance of family structures here. This structure relies heavily on gender roles for men and women, where men are the heads of households, and women are delegated to a secondary role and considered incapable of assuming responsibility or leadership roles. Horrible! Even though the setting of this story is a single town, it is generic enough that it might be almost anywhere. In doing this, Jackson essentially makes the story a fable—the ideas explored here are universal.
ellauri270.html on line 337: Tessie Hutchinson’s late arrival establishes her character in a few sentences: she cares little about the lottery and the pomp and circumstance of the ritual. She is different from the other villagers, and thus a potential rebel against the structure of the village and the lottery.
ellauri270.html on line 341: Tessie joins her family in the crowd, as all the villagers stand with their households, but her sense of humor sets her apart from the rest. She is clearly well-liked and appreciated by the villagers, which makes her eventual fate all the more surprising and disturbing.
ellauri270.html on line 345: Mrs. Dunbar is the only woman to draw in the lottery, and the discussion of her role in the ritual proceedings emphasizes the theme of family structure and gender roles. Women are considered so inferior that even a teenaged son would replace a mother as the “head of household.” Wow this is going back to last century, or to Afghanistan! The formality surrounding these proceedings shows Mrs. Dunbar’s involvement to be an anomaly for the village.
ellauri270.html on line 347: Mr. Summers asks if the Watson boy is drawing this year. Jack Watson raises his hand and nervously announces that he is drawing for his mother and himself. Other villagers call him a “good fellow” and state that they’re glad to see his mother has “got a man to do it.” Mr. Summers finishes up his questions by asking if Old Man Warner has made it. The old man declares “here” from the crowd.
ellauri270.html on line 349: Jack Watson’s role continues the examination of family structures and gender roles. Jack earns respect and identity as a man among the villagers by drawing in the lottery. He is referred to as a “good fellow” and “a man” who is looking after his “helpless” mother.
ellauri270.html on line 357: Snap shots of village life, like the conversation between Mrs. Delacroix and Mrs. Graves, develop the humanity of the characters and makes this seem just like any other small town where everyone knows each other. The small talk juxtaposed against murder (oops now I let the cat out of the bag, sorry) is what makes the story so powerful. Janey is taking on a “man’s role,” so she is assumed to need encouragement and support.
ellauri270.html on line 363: In the crowd, Mr. Adams turns to Old Man Warner and says that apparently the north village is considering giving up the lottery. Old Man Warner snorts and dismisses this as foolish. He says that next the young folks will want everyone to live in caves or nobody to work. He references the old saying, “lottery in June, corn be heavy soon.” He reminds Mr. Adams that there has always been a lottery, and that it’s bad enough to see Mr. Summers leading the proceedings while joking with everybody. Mrs. Adams intercedes with the information that some places have already stopped the lotteries. Old Man Warner feels there’s “nothing but trouble in that.”
ellauri270.html on line 365: The conversation between Mr. Adams and Old Man Warner establishes why the lottery is continued in this village, while it has been ended in others: the power of tradition. As the oldest man in the village, Old Man Warner links the lottery to traditional civilization, equating its removal to a breakdown of society and a return to a primitive state. For the villagers, the lottery demonstrates the organization and power of society—that is, a group of people submitting to shared rules in exchange for protection and support. But we see that the lottery also shows the arbitrariness and corruption of many of these social rules.
ellauri270.html on line 373: Mr. Summer’s casual language and camaraderie with the villagers contrast with what is at stake. Tessie’s reaction is the first explicit sign of something horrifying at the heart of the lottery. She is as outspoken in her anger as she was in her humor—although rather too late, and it’s assumed she wouldn’t argue if someone else had been chosen. Bill resignedly accepts the power of the tradition.
ellauri270.html on line 377: This passage shows the self-serving survival instinct of humans very clearly. Each person who speaks up is protecting his or her own skin, a survival instinct that Jackson shows to be natural to all the villagers, and by extension all humans. Tessie is willing to throw her daughter and son-in-law into harm’s way to have a better chance of saving herself. The other women are relieved to have not been chosen—no one speaks up against the lottery until they themselves are in danger.
ellauri270.html on line 393: The inhumanity of the villagers, which has been developed by repeated exposure to the lottery and the power of adhering to tradition, still has some arbitrary limits—they are at least relieved that a young child isn’t the one chosen. They show no remorse for Tessie, however, no matter how well-liked she might be. Even Tessie’s own children are happy to have been spared, and relieved despite their mother’s fate. Jackson builds the sense of looming horror as the story approaches its close. WTF, Tessie is clearly the odd one out, so the outcome of the lottery was fortunate!
ellauri270.html on line 395: Mr. Summers tells the crowd, “let’s finish quickly.” The villagers have forgotten several aspects of the lottery’s original ritual, but they remember to use stones for performing the final act. There are stones in the boys’ piles and some others on the ground. Mrs. Delacroix selects a large stone she can barely lift. “Hurry up,” she says to Mrs. Dunbar beside her. Mrs. Dunbar gasps for breath and says that she can’t run. Go ahead, she urges, “I’ll catch up.”
ellauri270.html on line 399: The use of stones also connects the ritual to Biblical punishments of “stoning” people for various sins, which then brings up the idea of the lottery’s victim as a sacrifice. The idea behind most primitive human sacrifices was that something (or someone) must die in order for the crops to grow that year. This village has been established as a farming community, so it seems likely that this was the origin of the lottery. The horrifying part of the story is that the murderous tradition continues even in a seemingly modern, “normal” society. In actual fact, the point is to reduce the number of mouths to feed in times of shortage.
ellauri270.html on line 401: The children pick up stones, and Davy Hutchinson is handed a few sharp pebbles in a paper cone. Tessie Hutchinson holds out her arms desperately, saying, “it isn’t fair,” as the crowd advances toward her. A flying stone hits her on the side of her head. Old Man Warner urges everyone forward, and Steve Adams and Mrs. Graves are at the front of the crowd. “It isn’t fair, it isn’t right,” Tessie screams, and then the villagers overwhelm her.
ellauri270.html on line 403: By having children (even Tessie’s own son) involved in stoning Tessie, Jackson aims to show that cruelty and violence are primitive and inherent aspects of human nature—not something taught by society. Tessie’s attempts to protest until the end show the futility of a single voice standing up against the power of tradition and a majority afraid of nonconformists. Jackson ends her story with the revelation of what actually happens as a result of the lottery, and so closes on a note of both surprise and horror. The seemingly innocuous, ordinary villagers suddenly turn violent and bestial, forming a mob that kills one of their own with the most primitive weapons possible—and then happily going home to supper.
ellauri270.html on line 421: The villagers in the story perform the lottery every year primarily because they always have—it’s just the way things are done. The discussion of this traditional practice, and the suggestion in the story that other villages are breaking from it by disbanding the lottery, demonstrates the persuasive power of ritual and tradition for humans. The lottery, in itself, is clearly pointless: an individual is killed after being randomly selected. Even the original ritual has been… read analysis of The Power of Tradition.
ellauri277.html on line 217: Khalil senior seems to have been a violent drinker and a gambler; rather than tend to his walnuts he went to be a collector of taxes for the village headman, a job that was not considered reputable. In 1891 he was convicted of some fiscal irregularity, and his property was confiscated. Gibran later described his father to his women friends as a descendant of cavaliers, a romantic figure, who got into trouble with the law for refusing to compromise with corrupt village authorities. BUAHAHAHA.
ellauri278.html on line 181:

Stalin bylsi 13-vuotiasta. Lidia Pereprygina oli 13-vuotias, kun hän tapasi Stalinin. Lidia became Stalin's lover when he was exiled to the remote Siberian village Kureika. Vuonna 1914 Venäjän keisari karkotti Stalinin Siperiaan vallankumouksellisesta toiminnasta. Stalin oli tuolloin 35-vuotias. Lidia tuli raskaaksi, mutta lapsi syntyi kuolleena. Toisella yrityxellä hän tuli uudelleen raskaaksi, mutta kun poika Aleksandr syntyi vuonna 1917, Stalin oli jo kaukana.
ellauri284.html on line 638: The Bansal brothers, Basant and Roop — sons of a mustard-seed-oil seller from a small village nearby — made their fortune buying up adjoining plots of land for bigger developers. As they built M3M India, which stands for “Magnificence in the Trinity of Men, Materials and Money,” they became adept at sweet-talking villagers over a hookah pipe, locals said. The Bansals, who declined to comment for this article, helped IREO put together the land for the Trump project.
ellauri302.html on line 229: At home, in my village, the first sorrel must be sprouting. Yes, at the first May rain they cook sorrel soup... And the goats must be grazing in the meadows... And the rafts must be floating on the stream... And Franek is getting the Gentile girls together, and dancing with them at the inn... And the women must surely be baking cheese-cakes for the Feast of Weeks.* (Silence.) Do you know what? I'm going to buy myself a new summer tippet and go home for the holidays... (Buns into her room, brings out a large summer hat and a long veil; she places the hat upon her wet hair and surveys herself in the looking-glass.) Just see! If I'd ever come home for the holidays rigged up in this style, and promenade down to the station... Goodness! They'd just burst with envy. Wouldn't they? If only I weren't afraid of my father! He'd kill me on the spot. He's on the hunt for me with a crowbar. Once he caught me dancing with Franek at the village tavern and he gave me such a rap over the arm with a rod (Showing her arm.) that I carry the mark to this very day. I come from a fine family. My father is a butcher. Talk about the fellows that were after me!... (In a low voice.) They tried to make a match between me and Nottke the meat-chopper. I've got his gold ring still. (Indicating a ring upon her finger.) He gave it to me at the Feast of Tabernacles.* Maybe he wasn't wild to marry me, — but I didn't care to.
ellauri302.html on line 243: Basha: Here, at least, I'm a free person. I've got my chest of finery, and dress swell. Better clothes, upon my word, than the rich daughters of my village... (Fetching from her compartment a hrown dress.) When I go walking on Marshalkovski street in this dress they all stare at me... Fire and flame! Mm! If I could only put in an appearance in my home town dressed in this fashion, here 's how I 'd promenade to the station. (Struts across the room like a lady of fashion^ raising her skirt at the hack and assuming a cosmopolitan air.) They'd die of jealousy, I tell you... They'd be stricken with apoplexy on the spot. (Promenades about the room playing the grand dame.)
ellauri316.html on line 245: La nuit du 14 au 15 avril 1718, nuit du Vendredi Saint, Boureau-Deslandes est à Brest. Il raconte : « sur les 4 heures du matin, il fit trois coups de tonnerre les plus horibles que j’aye jamais entendus. Dans cet espace de la Côte de Brêtagne qui s’étend depuis Conquerneau jusqu’à St. Paul de Leon, on a observé que le tonnerre étoit tombé sur 24 eglises differentes et à la même heure ». Cinq jours plus tard, Deslandes entreprend son enquête à Gouesnou, village voisin de Brest, dont l’église a été transpercée par la réunion de « 3 globes de feu, chacun 3 piés et demi de diamètre » qui ont occasionné la mort de trois sonneurs de cloches. « Le tonnerre n’est tombé que sur les Eglises où l’on sonnoit des cloches, à dessein de l’écarter, et il a épargné toutes les autres. »
ellauri333.html on line 91: From a foot-note 2 we are glad to learn that huge erections have now been put up over this and the other Ashoka inscriptions by the Mysore Government for their protection, and the headman of the village has the keys as custodian. Panini mielestä Asokan titteli Devanampriya 'jumalten suosikki' oli pilkkanimi. Panini himself as a hindoo or other old banana does not mention Devanampriya, but states that the termination of the genitive case is preserved at the end of the first member of compounds if the meaning is abusive.
ellauri346.html on line 250: Former Ukrainian MP Illya Kyva has been assassinated in Russia by Ukraine's SBU security service, law enforcement sources have told BBC Ukraine. - "How can I negotiate with a murderer like Putin? Setting aside that for a moment, how can I negotiate with the Russians? How can I debate about the people who reside in cities and villages that are occupied? We can't dictate where a person should live, what language they should speak, or which flag they should respect. Who are we to decide these things?" - Zelenskyy pointedly questioned.
ellauri369.html on line 359: As a boy, Teufelsdröckh was left in a basket on the doorstep of a childless couple in the German country town of Entepfuhl ("Duck-Pond"); his father a retired sergeant of Frederick the Great and his mother a very pious woman, who to Teufelsdröckh´s gratitude, raises him in utmost spiritual discipline. In very flowery language, Teufelsdröckh recalls at length the values instilled in his idyllic childhood, the Editor noting most of his descriptions originating in intense spiritual pride. Teufelsdröckh eventually is recognized as being clever, and sent to Hinterschlag (slap-behind) Gymnasium. While there, Teufelsdröckh is intellectually stimulated, and befriended by a few of his teachers, but frequently bullied by other students. His reflections on this time of his life are ambivalent: glad for his education, but critical of that education´s disregard for actual human activity and character, as regarding both his own treatment and his education´s application to politics. While at University, Teufelsdröckh encounters the same problems, but eventually gains a small teaching post and some favour and recognition from the German nobility. While interacting with these social circles, Teufelsdröckh meets a woman he calls Blumine (Goddess of Flowers; the Editor assumes this to be a pseudonym), and abandons his teaching post to pursue her. She spurns his advances for a British aristocrat named Towgood. Teufelsdröckh is thrust into a spiritual crisis, and leaves the city to wander the European countryside, but even there encounters Blumine and Towgood on their honeymoon. He sinks into a deep depression, culminating in the celebrated Everlasting No, disdaining all human activity. Still trying to piece together the fragments, the Editor surmises that Teufelsdröckh either fights in a war during this period, or at least intensely uses its imagery, which leads him to a "Centre of Indifference", and on reflection of all the ancient villages and forces of history around him, ultimately comes upon the affirmation of all life in "The Everlasting Yea". The Editor, in relief, promises to return to Teufelsdröckh´s book, hoping with the of his assembled biography to glean some new insight into the philosophy. Wow, sounds a lot like Carlyle´s personal biography, lightly camouflaged?
ellauri384.html on line 218: The ski resort of Sallbach is a traditional Austrian village with beautiful views. ... The lifts from Sallbach are very good mainly chairs and gondolas. Excellent stay in Sallbach(er hof). Review of Saalbacher Hof. Reviewed Aug 1, 2014. Everything was great. Just one elementary thing we suggest one can improve: The soap dispensors in the bathroom and WC are very difficult to get soap out of. One must nearly be a bodybuilder to be able to squeeze soap liquid out of them. Hope this is fixed till next time qwe come becuse we are sure to be back. Very nice rooms, friendly staff, excellent food and nice facilities. Lovely harp music. --- Aber im Moplach. Homber, Bodenart form Rommelsberge Vor dem Rommelsberg! Bockelswiesen die Bückelswiesen! Brern Wissen Breite Wiesen. Besenrren, grappig lachertje mop lach streek stunt. Brrm. Grrrrrh. 'Leuk mop.' Lach ik. Хорошая шутка. я смеюсь.
ellauri389.html on line 89: The acceleration of capitalism is the natural result of spontaneous and inevitable consumer desire: with every bite of roast pig Bo-Bo's smell "was wonderfully sharpened," and as each villager becomes addicted to the flavor of roast pork "prices grow enormously dear". The word "porcelain" was be-stowed by the traders who introduced the artifact to Western markets. It derives from the Portuguese word for the pink translucent cowry seashells that in turn were named for baby pigs.
ellauri390.html on line 66: The Stockbridge-Munsee Band of Mohican Indians is descended from a group of Mohicans (variously known as Mahikan, Housatonic and River Indians; the ancestral name Muh-he-con-ne-ok means “people of the waters that are never still”) and a band of the Delaware Indians known as the Munsee. The Mohicans and the Delaware, closely related in customs and traditions, originally inhabited large portions of what is now the northeastern United States. In 1734, a small group of Mohicans established a village near Stockbridge, Massachusetts, where they began to assimilate with the palefaces, but were nonetheless driven out by Euro-Americans. In 1785 they founded “New Stockbridge” in upper New York State at the invitation of the Oneida Indians. Their new home, however, was on timber land sought after by non-Indian settlers.
xxx/ellauri057.html on line 917: Pendant toute la guerre, entre 1940 et 1945, Simenon continue à vivre en Vendée et en Charente-Maritime, mais cette période, assez mal connue, est sujette à de multiples soupcons. Représentant de l'État belge auprès des Belges réfugiés, il refuse d'aider ceux d'entre eux qui sont juifs. Non seulement son frère fut volontaire auprès de la Waffen-SS Wallonie, mais de plus, selon certaines personnes, lors de cette période cruciale de sa vie et de son œuvre, l'écrivain aurait été un collaborateur, ou doucement dit, un peu "lâche". Il n'est pas revenu en Belgique, afin d'échapper au service militaire), un peu rusé et opportuniste, sans aucun sens de l'histoire avec un grand H. Il a commis d'« énormes imprudences » en écrivant dans des journaux contrôlés par les Allemands, mais Simenon ne dénonce pas, ne s'engage pas, ne fait pas de politique, seulement de la fiction. En fait, les accords qu'il a passés avec la firme cinématographique allemande Continental lui valent quelques tracas à la Libération. En 1944, une dépêche de l'AFP, retrouvée à Poitiers, mentionne sa dénonciation pour « intelligence avec l'ennemi » par « certains villageois vendéens exaspérés par la conduite égoïste de cet écrivain affichant l'opulence de son train de vie, à l'époque des tickets d'alimentation. »
xxx/ellauri068.html on line 82: According to a family legend, his mother, Uldan, gave birth to him near Mt. Zhambyl, close to the headwaters of the Chu River while fleeing an attack on her village. His father, Dzhabay, then named his son after the mountain.
xxx/ellauri068.html on line 133: Borat visits Luenell and they return to Kazakhstan together. They bring several American customs and traditions back to his village, including the apparent conversion of the people to Christianity (the Kazakh version of which includes crucifixion and torturing of Jews) and the introduction of computer-based technology, such as iPods, laptop computers and a high-definition television.
xxx/ellauri084.html on line 803: A new pastor arrives in a stark Vermont village and is intrigued by crippled, misshapen Ethan Frome living on an isolated, hardscrabble farm with his sickly wife Zeena.
xxx/ellauri091.html on line 300: In 1885 Hauptmann set up a home with his wife in the little lakeside village of Erkner. Abandoning his early romantic ideals, he became convinced that life should be depicted as it is. From the intellectual currents of his day he adopted a belief in scientific causality and materialism. His early stories 'Fasching' (1887) and 'Bahnwärter Thiel' (1888) were tales of simple people, although there is also a level which transcends the boundaries of realism.
xxx/ellauri114.html on line 363: Our various destinations always included the ruins of Jerash (Gerasa). It was a prominent city of the Decapolis in the Lord’s time (Matt. 4:25), and is located about 30 miles north of Amman. Traveling through the ancient land of the Ammonites, we found it to be quite beautiful in places, with green valleys and numerous villages.
xxx/ellauri114.html on line 365: We always spent a day in Petra, as well. We traveled south from Amman down the eastern side of the Dead Sea, through ancient Moab and into Edom. As we journeyed south we soon found ourselves in desert country, but it’s still far from being a wasteland. The highway was wide and well maintained, with light to moderate traffic in both directions, and we passed through several villages with pleasant rest stops before reaching Petra.
xxx/ellauri120.html on line 35: Novelist Bulwer-Lytton was a friend and contemporary of Charles Dickens and was one of the pioneers of the historical novel, exemplified by his most popular work, The Last Days of Pompeii. He is best remembered today for the opening line to the novel Paul Clifford, which begins "It was a dark and stormy night..." and is considered by some to be the worst opening sentence in the English language. However, Bulwer-Lytton is also responsible for well-known sayings such as "The penis mightier than the sword" from his play Richelieu. Despite being a very popular author with 19th-century readers, few people today are even aware of his prodigious body of literature spanning many genres. In the 21st century he is known best as the namesake for the Bulwer-Lytton Fiction Contest (BLFC), sponsored annually by the English Department at San Jose State University, which challenges entrants "to compose the opening sentence to the worst of all possible novels", and the township of Lytton, or Camchin until the British nosey parkers came, saw and beat the copper-colored nlaka'pamuxes. Now their village got burned to ashes thanx to the industrial revolution.
xxx/ellauri120.html on line 42: Lytton is a village in British Columbia, Canada, and sits at the confluence of the Thompson River and Fraser River on the east side of the Fraser. The location has been inhabited by the Nlaka'pamux people for over 10,000 years. It was one of the earliest locations occupied by non-Indigenous settlers in the Southern Interior of British Columbia. It was founded during the Fraser Canyon Gold Rush of 1858–59, when it was known as "The Forks". The community includes the Village of Lytton and the surrounding community of the Lytton First Nation, whose name for the place is Camchin, also spelled Kumsheen ("river meeting").
xxx/ellauri120.html on line 48: On 30 June 2021, the day after Lytton set a Canadian all-time-high temperature record of 49.6 °C (121.3 °F), a wildfire swept through the community, destroying many structures. The entire village was given an evacuation order. Following the fire, local MP Brad Vis stated that 90% of the village had burned down. Lyttyyn inkkarit, polttakaa ne villit.
xxx/ellauri127.html on line 620: In 1797, Coleridge was living at Nether Stowey, a village in the foothills of the Quantocks. However, due to ill health, he had "retired to a lonely farm house between Porlock and Lynton, on the Exmoor confines of Somerset and Devonshire". It is unclear whether the interruption took place at Culbone Parsonage (Culbone, penisluu, hehe) or at Ash Farm. (Ass farm, puofarmi, hehe.) Jossain sillä välillä takuulla. He described the incident in his first publication of the poem, writing about himself in the third person:
xxx/ellauri128.html on line 527: Interprète militaire et officier de liaison auprès du BEF (Corps Expéditionnaire Britannique) en France et en Flandres pendant la Première Guerre mondiale, Maurois écrit en 1918 Les Silences du colonel Bramble, ouvrage qui connaîtra un vif succès tant en France que dans les pays anglo-saxons. Il y traduisit sous le titre Tu seras un homme, mon fils le célèbre poème If de Rudyard Kipling. Cet ouvrage sera suivi des Discours du docteur O´Grady. Les événements de cette guerre lui fournissent son pseudonyme « Maurois », nom d´un village du nord de la France.
xxx/ellauri129.html on line 617: Son ami le journaliste Maurice de Waleffe (1874-1946) témoigne que, dès son arrivée à Paris, en 1897, il projetait, pour mieux s'intégrer à la société parisienne, de demander sa naturalisation, de changer de nom et de se faire baptiser et que le nom de Croisset était pour lui « le nom du village d'où Gustave Flaubert datait les volumes de sa correspondance1 ». En 1911, il obtint du Conseil d'État le changement de son nom pour celui de Wiener de Croisset. Francis de Croisset recherche le scandale avec des comédies d’une audace calculée, et devient, par son œuvre mais aussi par sa vie privée, omniprésent dans la presse du temps.
xxx/ellauri139.html on line 1022: Nicolas Joseph Florent Gilbert, né le 15 décembre 1750 dans le sud du duché de Lorraine à Fontenoy-le-Château et mort le 16 novembre 1780 à Paris, est un poète lorrain francophone. Son père, maire de Fontenoy-le-Château, propriétaire de deux fermes, y exerce le métier de marchand de grains. Son éducation est confiée au curé du village, un jésuite qui, voyant en lui « un esprit apte à être éduqué », lui apprend le latin. Puis le jeune Nicolas part faire ses humanités au collège de l'Arc à Dole. Après 1770, il part pour Paris, avec en poche ses premiers vers, ainsi qu’une lettre, signée de Mme de La Verpillière, femme du prévôt des marchands de Lyon et mécène. Cette lettre recommande le jeune poète à D’Alembert. Il semble que D’Alembert, lui ayant promis une place de précepteur, n’honore pas cette espérance, et le reçoit d’ailleurs assez froidement. Gilbert s'en souviendra quand il composera sa satire du Dix-huitième siècle :
xxx/ellauri148.html on line 132: In the 1967 war, it seems the Israeli felt their grip was loosening: based largely on interviews with Israeli soldiers—conducted in 1967, and heavily censored at the time—Censored Voices documents Israeli soldiers “summarily executing prisoners and evacuating Arab villages in a manner that one fighter likened to the Nazis’ treatment of European Jews.”
xxx/ellauri148.html on line 134: More recently: Israel is the world's nastiest terrorist state since Nazi Germany, (apart from the USA actions in My Lai, Vietnam, when US soldiers massacred 500 unarmed villagers). USA always supports the Israeli atrocities, it even gives the Israelis the aircraft and other weapons for killing Palestinians. Now the USA is blocking UN from criticising Israel. UK politicians and media usually support Israel. Ironic, isn't it? I guess it's usually the guys that feel they're losing that are the most atrocious.
xxx/ellauri165.html on line 314: Greville kept Emma in a small house at Edgware Row, Paddington Green, at this time a village on the rural outskirts of London. At Greville's request, she changed her name to "Mrs Emma Hart", dressed in modest outfits in subdued colours and eschewed a social life. He arranged for Emma's mother to live with her as housekeeper and chaperone. Greville also taught Emma to enunciate more elegantly, and after a while, started to invite some of his friends to meet her.
xxx/ellauri176.html on line 144: La Faute de l'Abbé Mouret (1875) is the fifth novel in Émile Zola's twenty-volume series Les Rougon-Macquart. Viciously anticlerical in tone, it follows on from the horrific events at the end of La Conquête de Plassans, focussing this time on a remote Provençal backwater village.
xxx/ellauri176.html on line 150: The plot centres on the neurotic young priest Serge Mouret, first seen in La Conquête de Plassans, as he takes his orders and becomes the parish priest for the uninterested village of Artauds. The inbred villagers have no interest in religion and Serge is portrayed giving several wildly enthusiastic Masses to his completely empty, near-derelict church. Serge not only seems unperturbed by this state of affairs but actually appears to have positively sought it out especially, for it gives him time to contemplate religious affairs and to fully experience the fervour of his faith. Eventually he has a complete nervous breakdown and collapses into a near-comatose state, whereupon his distant relative, the unconventional doctor Pascal Rougon (the central character of the last novel in the series, 1893's Le Docteur Pascal), places him in the care of the inhabitants of a nearby derelict stately home, Le Paradou.
xxx/ellauri177.html on line 245: The Demise of Father Mouret (French: La Faute de l'Abbé Mouret, "The Mistake of Father Mouret") is a 1970 French film directed by Georges Franju, based on the 1875 novel La Faute de l'Abbé Mouret by Émile Zola. Like the novel, the film is about Father Mouret, a young priest (played by Francis Huster) who is sent to a remote village in Provence, then has a nervous breakdown and develops amnesia. While recuperating, he meets and falls in love with a beautiful young woman, Albine (Gillian Hills), with whom he begins an idyllic relationship meant to recall the story of Adam and Eve. When he regains his memory, though, he is wracked with guilt, and ends the relationship, leading to tragedy for both.
xxx/ellauri179.html on line 115: Venezuela, c. 1875. Abel, a young man of wealth, fails at a revolution and flees Caracas into the uncharted forests of Guayana. Surviving fever, failing at journal-keeping and gold hunting, he settles in an Indian village to waste away his life: playing guitar for old Cla-Cla, hunting badly with Kua-kó, telling stories to the children.
xxx/ellauri225.html on line 362: Bloom still teaches (well, used to, he was carried out of the classroom in a huge black bodybag in 2019) at Yale and claims he has finally learned to better listen to his students. He tells them to select a piece of writing they love, sit under a tree and chant the lines to truly “possess” it. He does this himself at night when sleep fails him. The practice sparks repressed memories: “Vividly I saw myself, a boy of three, playing on the kitchen floor, alone with [my mother] as she prepared the Sabbath meal. She was born in a Jewish village, and I was happiest when we were alone together. As she passed me in her preparations I would reach out and touch her bare toes, and she would rumple my hair and murmur her affection for me.” Tädin pienet ruskeat amputoidut varpaat ihastuttivat myös Ursulaa hänen kirjassaan Kahdesti haarautuva puu (Don´t tell mama, kz. Fig. 2).
xxx/ellauri228.html on line 341: Andrei Tarkovsky was born in the village of Zavrazhye in the Yuryevetsky District of the Ivanovo Industrial Oblast (modern-day Kadyysky District of the Kostroma Oblast, Russia) to the poet and translator Arseny Aleksandrovich Tarkovsky, a native of Yelysavethrad (now Kropyvnytskyi, Ukraine), and Maria Ivanova Vishnyakova, a graduate of the Maxim Gorky Literature Institute who later worked as a corrector; she was born in Moscow in the Dubasov family estate.
xxx/ellauri228.html on line 444: The four Venezuela sisters had enough. They were tired of poverty, tired of their abusive father, and tired of being harassed by villagers who hated their father even more than they did. Bye to El Salto de Juanacatlan, Jalisco, forever, and on to San Francisco to start their lives over.
xxx/ellauri228.html on line 451: One of them, pictured above, died in prison. Her body was dragged outside by the guards and fed to the village mechanical rats. Several weeks later, the remaining bones were thrown in a nearby trash can. Served them right!
xxx/ellauri235.html on line 247: Some village-Hampden, that with dauntless breast Joku kylä-Hampden, jolla on peloton rinta
xxx/ellauri281.html on line 730: On the subject of oligarchy and the treasure storehouses which oligarchs build for themselves, Alexei Navalny´s video reveals that he’s following a U.S. and NATO script, google translated into Russian. Navalny is of Russian and Ukrainian descent. His father is from Zalissia, a former village near the Belarus border that was relocated due to the Chernobyl disaster in Ivankiv Raion, Kyiv Oblast, Ukraine. Navalny grew up in Obninsk, about 100 kilometres (62 mi) southwest of Moscow, but spent his childhood summers with his grandmother in Ukraine, acquiring proficiency in the Ukrainian language.
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xxx/ellauri307.html on line 428: - But what does the story say about all the people in the village that got raided? Reply in response to Chaya Leah :
xxx/ellauri354.html on line 245: 2. In A Farewell to Arms there is this celebrated passage. "There were many words that you could not stand to hear and finally only the names of places had dignity. Certain numbers were the same way and certain dates and these with the names of the places were all you could say and have them mean anything. Abstract words such as glory, honor, courage, or hallow were obscene beside the concrete names of villages, the numbers of roads, the names of rivers, the numbers of regiments and the dates."
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