YEREVAN, Armenia — The best of a bad lot was how many Armenians described victorious Prime Minister Nikol Pashinyan ahead of Sunday's pivotal election — the first since the bitter defeat in the Nagorno-Karabakh conflict with neighboring Azerbaijan.
While the election has frequently been framed outside Armenia as
A norma assegura atendimento integral no Sistema Único de Saúde (SUS) e prevê orientações prévias sobre riscos e possíveis efeitos adversos dos tratamentos.
A data será representada pela cor verde e deverá mobilizar o Poder Público na promoção de campanhas de conscientização todos os anos.
A iniciativa busca ampliar o acesso a informações qualificadas sobre opções terapêuticas disponíveis no SUS, combater o preconceito e estimular gestores de saúde a adotarem abordagens multiprofissionais humanizadas e eficazes.
Estima-se que a dor crônica afete cerca de 60 milhões de brasileiros. Ao reconhecer a dimensão do problema, a lei pretende fortalecer políticas públicas voltadas ao diagnóstico, tratamento e acompanhamento desses pacientes.
A norma assegura atendimento integral no Sistema Único de Saúde (SUS) e prevê orientações prévias sobre riscos e possíveis efeitos adversos dos tratamentos.
A data será representada pela cor verde e deverá mobilizar o Poder Público na promoção de campanhas de conscientização todos os anos.
A iniciativa busca ampliar o acesso a informações qualificadas sobre opções terapêuticas disponíveis no SUS, combater o preconceito e estimular gestores de saúde a adotarem abordagens multiprofissionais humanizadas e eficazes.
Estima-se que a dor crônica afete cerca de 60 milhões de brasileiros. Ao reconhecer a dimensão do problema, a lei pretende fortalecer políticas públicas voltadas ao diagnóstico, tratamento e acompanhamento desses pacientes.
The recorded history of wine in Ancient Greece begins around the 15th century BC, while viticulture appears to have existed as early as the Neolithic era, 6,500 years ago.
Ancient Greece is also the place where modern wine culture began, as wine consumption stopped being solely a sacred act, as it had been when priests and rulers controlled the vineyards.
By the early Bronze Age, vineyard cultivation of grapes was widespread in ancient Greece, and by the time of the rise of the Minoan and Mycenaean civilizations, wine was part of everyday life, for consumption and/or production.
By that time in Greek society, wine was an economically important business.
There was substantial interaction between the Mycenaean and Minoan cultures, based mainly on commerce.
Around 1200 BC, people from northern Greece invaded the southern Mycenaean area, which was a monarchy.
The war devastated the Mycenaean lands, generating thousands of poor refugee families who escaped to fortified cities for protection.
In order to consolidate their powers, the invaders gave more privileges to the common people, thus undermining the power of monarchs and aristocrats.
The new, democratic city-states were slowly created over time with the common people having more freedoms and opportunities.
Gradually, the common people started cultivating plots of land, with vineyards and olive groves being the most plentiful and lucrative.
People could thus own vineyards, cultivate them, and trade and drink their own wine. A new class of merchants, albeit a small one, was born.
At the same time, more and more people in ancient Greece began to drink wine for pleasure rather than as a sacred ritual.
The Greek city-states then began to establish colonies throughout the Mediterranean. The settlers, already experienced in vine cultivation, brought grapevines with them and were able to better cultivate already-existing vineyards.
Moving west, Sicily and southern Italy were the first colonies established by ancient Greeks. Greeks even called the southern part of the Italian Peninsula Oenotria (“the land of vines”).
Other Greeks settled in Massalia (Marseille) in southern France while others moved east all the way to the shores of the Black Sea.
The colonies provided more opportunities for wine merchants. The Greeks could now introduce their wines as far as the western part of France and to the Black Sea in the east.
Athens was a large and lucrative market for wine, as the climate in the Attica region was ideal for vines, and production was substantial. Wine from Attica was traded in all the lands along the eastern Mediterranean Sea.
Other areas famous for wine in ancient Greece were the islands of Santorini and Thasos. This is especially true in Santorini, where the rich volcanic soil produced exceptional grapes. Ancient Greeks were very particular about the origin of their wines.
Major trading partners for wine in ancient Greece were Crimea, Egypt, Scythia, and Etruria among others, as the Greeks traded their knowledge of viticulture and winemaking.
Indicative of the lucrative trade of wine from Greece is a shipwreck discovered off the coast of southern France that held nearly 10,000 amphorae containing almost 300,000 liters (79,000 US gallons) of Greek wine.
The wine in ancient Greece was unlike what we know today. It was not left undiluted but was mixed with water in precise proportions in a vessel called a krater.
In certain seaside areas or islands, such as Santorini, Greeks used to mix wine with salt water as a preservative and for the taste it imparted. Honey was sometimes added to sweeten the wine.
The mixing of water and wine was for the drinker to enable him or herself to maintain composure and self-control, traits that were highly valued in ancient Greek society.
In fact, ancient Greeks seemed to believe that only barbarians—in most cases that simply meant non-Greeks—drank unmixed wine, got drunk and behaved like…barbarians.
Along with their wine, Greeks had exported their way of life, including vine-growing, winemaking, and enjoying wine, to almost every port in the Mediterranean basin.
Socrates praised wine in the following quote:
“Wine moistens and tempers the spirit and lulls the cares of the mind to rest. It revives our joys and is oil to the dying flame of life.”
Plato also praised the fruit of the vine:
“What is better adapted than the festive use of wine in the first place to test, and in the second place to train, the character of a man, if care be taken in the use of it? What is there cheaper or more innocent?
The ubiquitousness of the word “symposium” in ancient Greece, which literally means “drinking with others”—meant that ancient Greeks loved to get together, eat, drink, and converse during and after the meal.
It was a favorite pastime for well-to-do ancient Greeks to eat, drink, discuss, and, occasionally, philosophize, at these symposia.
Such convivial get-togethers have been illustrated on many types of Greek vases and sculptures. Examples of discussions that took place in symposia can be found in Plato’s Symposium and Xenophon’s Symposium.
Usually, symposia were hosted by aristocratic men for their peers. They would relax in recliners called klinai and drink from terracotta or, depending on how rich the host was, from bronze, silver, even gold, cups.
Wine was also used for medicinal purposes in ancient Greece. The great physician Hippocrates prescribed different wines depending on the disease.
Ancient Greeks also had a god of wine, the mischievous Dionysus. The god of the grape harvest, winemaking, fertility, orchards, fruit, vegetation, insanity, and ritual madness, he was also the god of religious ecstasy and festivity; overall, it was he who embodied the colorful, vibrant life of ancient Greece.
In ancient Greece, the killing of an ox was prohibited by law due to its vital role in daily life. However, a peculiar and ‘unlawful’ custom saw priests performing the sacrifice of an ox at the Sanctuary of Zeus, the king of the gods, located on the hill of the Acropolis, just a few meters from the Parthenon.
The Diipoleia, also known as Buphonia, was an ancient festival of the Athenians held towards the end of every June. It was also celebrated separately in other Greek cities during antiquity.
According to tradition, to justify the sacrifice, a group of oxen was led to the temple. There, the priest would place a type of bread offering made of wheat and barley on the altar. The first ox to eat from this area would be considered to have committed blasphemy, as it was believed to have consumed the offering meant for the god, and therefore had to be killed.
The priest chosen to perform the killing did so in isolation, without any witnesses present, and would then flee the city.
However, since ox sacrifices were forbidden at the time, an “investigation” was launched to identify the culprit. When the rest of the priests gathered to determine who had performed the sacrifice, the guilty priest was missing. In the end, the only evidence left would be the axe used for the killing, which would eventually be thrown into the sea.
Ancient Greek geographer and traveler, Pausanias, provides further details in his account:
“There is a statue of Zeus—one by Leochares and another called Polieus. Concerning the established practices for the sacrifice and the reason said to justify them, I will not record them here.
For Zeus Polieus, they would place barley mixed with wheat on the altar without any kind of guard. The ox, which they have prepared for the sacrifice and kept under watch, approaches the altar and begins eating the grain. A member of the Thalonid family sacrifices the animal that eats from the sacred offerings with a double-headed axe.
They then summon a priest, called the ‘ox-slayer’ (buphonos), who kills the ox and, in accordance with the law, throws away the axe and flees. Since the identity of the person who committed the act remains unknown, they bring the axe to trial instead. Afterwards, they enter the temple that they call the Parthenon.”
It was believed that the ancestor of the Thalonids, Thalon, was the first to strike the ox. Neoplatonic philosopher Porphyry, attributes the first buphonia to a foreigner named Sopater. He also provides a shorter version of the story, in which the priest of Zeus, Diomos, “murdered” the animal.The others then cut up the sacrificial victim and ate it.
Afterwards, they would hold a trial to determine the guilty party responsible for the killing. The buphonos (ox-slayer) did not appear, while those who participated in the sacrifice accused one another. They shifted responsibility for the killing from one man to the other.
The participants included the water carriers who brought water for the sacrificial tools, those who sharpened the knife and axe, as well as individuals responsible for carrying the tools.
Ultimately, they would accuse the knife, condemn it, and toss it into the sea. The ox’s hide was stuffed with straw and yoked to a plow. They did this to create the illusion that the animal was still alive.
The entire ritual permeated participants with intense feelings of guilt over the slaughter of the animal, and it was regarded as an act of murder.
It is noteworthy that, according to Porphyry, after the buphonos Sopater fled to Crete and before the establishment of the festival in Athens, a plague struck the city. The plague only ceased after Sopater’s return and the institution of the festival.
Additionally, as part of the measures to address the plague, the Oracle of Delphi deemed the establishment of the ritual involving the stuffing of the animal’s hide as necessary.
To avoid the pollution (miasma) of the murder, they made efforts to eliminate the act of murder itself. When this was not sufficient, they attempted to justify the act, for example, by claiming that the defilement resulted from impiety.
Finally, they shifted human responsibility by attributing the miasma to an inanimate tool, which became the scapegoat of the entire ritual. This object absorbed the miasma and was then removed from the city.
According to ancient Greek philosopher Theophrastus, the remains of the ox were buried. Presumably, this was so as to prevent its spirit from seeking revenge on the city. It is important to note that, in this ritual, the value attributed to the spirit of the animal is equivalent to that given to a human.
British classical scholar and linguist Jane Harrison, connects the use of offerings to attract the animal to the altar with the rites of Dionysus Zagreus and Isodaites. Furthermore, the yoking of the stuffed hide of the ox to the plow associates the festival with fertility rituals, which pertain to chthonic deities.
This ritual of purification and averting evil was initially connected to the need to ensure an abundance of game in a pre-agricultural society. Later on, an agricultural society adopted it, shifting the focus to the fertility of the land.
A 34ª Marcha para Jesus reúne milhares de fiéis nas ruas de São Paulo nesta quinta-feira (04/06). O evento religioso começou às 10h da manhã, com uma caminhada que partiu das estações Luz e Tiradentes, na região central. O destino é a Praça Heróis da Força Expedicionária Brasileira (FEB), na zona norte.
O evento é organizado pelo apóstolo Estevam Hernandes, líder da igreja Renascer em Cristo. O tema do ano é: “Todo joelho se dobrará e toda língua confessará que Jesus é o Senhor”, trecho da carta de Filipenses, capítulo 2, versículo 10.
O evento religioso assume contornos políticos ao receber personalidades da direita brasileira e nomes ligados ao governo federal, como o ministro da AGU, Jorge Messias. No mesmo trio elétrico estavam Flávio Bolsonaro (PL) e Tarcísio de Freitas (Republicanos).
O ministro destacou que compareceu à manifestação a pedido de Lula. “O presidente me pediu pra vir trazer o abraço dele a todos os irmãos. E ele me pediu uma coisa: ‘Messias, vá à marcha para louvar e adorar. A marcha não é lugar de comício, a marcha é lugar de louvor e adoração a Deus’”, acrescentou.
Flávio tentou ser comedido na possibilidade de politizar a agenda. Disse que o evento é uma resposta ao “mundo do mal”, que estaria no comando do governo brasileiro. “Vamos orar pelo nosso Brasil. Essa guerra é espiritual e hoje é a maior resposta que nós podemos dar ao mundo do mal, que vai ser expulso do governo desse Brasil esse ano”, disse.
A programação musical traz Thalles Roberto (14h25), André & Felipe (15h), Eli Soares (15h25), Jefferson & Suellen (16h), Ton Carfi (17h), Maria Marçal (18h45), Renascer Praise (19h20), Anderson Freire (19h55) e Gabriela Rocha (20h30).
The post Marcha para Jesus reúne multidão em ruas de SP com Flávio Bolsonaro, Tarcísio e Messias no mesmo trio appeared first on Diário da Manhã - O Jornal do leitor Inteligente.
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