ΑΠΟ ΤΟ ΑΡΧΕΙΟ ΜΟΥ. 214
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ΑΠΟ ΤΟ ΑΡΧΕΙΟ ΜΟΥ. 215
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ΑΠΟ ΤΟ ΑΡΧΕΙΟ ΜΟΥ. 216
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ΑΠΟ ΤΟ ΑΡΧΕΙΟ ΜΟΥ 217
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ΑΠΟ ΤΟ ΑΡΧΕΙΟ ΜΟΥ 219..........ΠΑΝΕΛΛΗΝΙΑ ΠΡΕΜΙΕΡΑ ΤΟΥ CD PLAYER ME δανεικο μηχανημα απο την ΦΙΛΙΠΣ
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Article 0
Ιβήριδος 9, T.K. 54351 Θεσσαλονίκη, τηλ.: 2310 905164, fax: 2310 903721
Email επικοινωνίας: anestis_anastasiadis@yahoo.gr, axmetaloulis@gmail.com
Ιστοσελίδα: www.loutropoleis.com
Συνάντηση με διοίκηση Επαγγελματικού Επιμελητήριου Θεσσαλονίκης
Με το προεδρείο του Επαγγελματικού Επιμελητηρίου Θεσσαλονίκης συναντήθηκε η διοίκηση του Πανελλήνιου Συλλόγου Ιαματικών Πηγών και Λουτροπόλεων Ελλάδας. Την αντιπροσωπεία του Πανελλήνιου Συλλόγου υποδέχτηκε ο πρόεδρος Μιχάλης Ζορπίδης και ο υπεύθυνος εξυπηρέτησης επιχειρήσεων Κυριάκος Μερέλης.Από την πλευρά του Συλλόγου συμμετείχαν ο πρόεδρος Ανέστης Αναστασιάδης,ο αντιπρόεδροςΠαναγιώτης Άκογλαν,ο Γενικός Γραμματέας και υπεύθυνος τύπου Αχιλλέας Μεταλούλης,ο ταμίας Φώτης Γούναρης, τα μέλη του Διοικητικού ΣυμβουλίουΒασίληςΜπαντής, Νίκος Ματθαίου, ο αντιπρόεδρος της επιτροπής Τουρισμού Βασίλης Πανταζής, το μέλος Άννα Ματθαίου και ο πρόεδρος της Ε.Ε. Χρήστος Γιασκουλίδης.
Στη συνάντηση συζητήθηκαν αναλυτικά τα προβλήματα που αντιμετωπίζουν οι ελληνικές λουτροπόλεις, και ιδιαιτέρα αυτές που βρίσκονται στην Περιφερειακή Ενότητα Θεσσαλονίκης, με δεδομένο ότι ο κ. Ζορπίδης διατέλεσε πρόεδρος του Συνδέσμου Δήμων και Κοινοτήτων Λουτροπόλεων Ελλάδας και είναι γνώστης των προβλημάτων τους.
Από όλους τους συμμετέχοντεςαναπτύχτηκεέντονος προβληματισμός για την κατάσταση στην οποία έχει περιέλθει η λουτρόπολη της Νέας Απολλωνίας, όπου η επένδυση των 24 εκατομμυρίων ευρώ για την κατασκευή μίας πρότυπης λουτρόπολης έχει εγκαταλειφτεί στην φθορά του χρόνου.
Εκφράστηκε παράλληλα η θλίψη για το κλείσιμο της λουτρόπολης της Θέρμης και τη στασιμότητα που επικρατεί στην λουτρόπολη του Λαγκαδά.
Στο κλείσιμο της συζήτησης συμφωνήθηκε να διοργανωθεί μια ευρεία σύσκεψη για την νέα λουτρόπολη της Νέας Απολλωνίας, με πρωτοβουλία του Επαγγελματικού Επιμελητηρίου Θεσσαλονίκης και τη συμμέτοχη του δήμου Βόλβης, της Τράπεζας Πειραιώς, της Περιφερείας Κεντρικής Μακεδονίας, του Επαγγελματικού Επιμελητηρίου Θεσσαλονίκης και του Πανελλήνιου Συλλόγου προκειμένου να ξεκαθαριστεί το μέλλον της επένδυσης.
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Article 10
What Can a Linguist
Learn From
a Gravestone?
Plenty, it turns out.
Gravestone inscriptions, beyond the simple “name, date of birth, date of death” templates, are both a lasting, permanent record of a life, and also a record that the person buried under has very little control over. They’re also a valuable and extremely under-studied corpus of linguistic data, albeit a frequently misleading and opaque one. Linguists around the world go into graveyards, dutifully record what they say, check them against historical records, and try to find out the answer to the most basic questions. Who are these people, and these communities? What was important to them?
Before we get into inscriptions, I should mention that this article focuses on western Europe and North America. The traditions worldwide are just too varied to write about in one article; some of the people I talked to mentioned that entire dissertations have been written about the gravestones of a single city.
Elise Ciregna, a religious studies professor at Harvard and the president of the Association for Gravestone Studies, says that inscriptions have existed as long as people could chip letters into stone, but that the more detailed inscriptions we see today—biblical verses, poetry, descriptions of the life of the buried—date back to the 1600s. The key running theme of gravestone inscriptions is that they are for the living, and even for a more specific task: they reaffirm and reiterate membership in a group, and the beliefs that are part of the culture of that group. This does not necessarily mean that they are particularly informative about the life of the specific deceased, but they are full of useful, sometimes subtle cues about the community the deceased belonged to, and what they valued.
Ciregna mostly studies colonial gravestones in the American northeast. There are language conventions in the 17th century that, she says, are usually associated with the Calvinist faith. They’re pretty gloomy and direct; you see a lot of stuff like “Here lyeth the body of Elisabeth the wife of William Pabodie who dyed May ye 31st 1717 and in the 94th year of her age.” But you can get some pretty decent information from that. Ciregna noted how common it was for women’s inscriptions to mention their relationship to men. “Wife of,” “consort of,” “widow of,” “daughter of.” This kind of information was, to them, the most important thing, which tells you a bit about the gender relations of the time period.
By the 19th century, you’ll see more and more elaborate inscriptions, and also a change in tone. The epitaphs become less gloomy, more celebratory. Here’s one: “She is not dead but sleepeth.” Another, written by Pearl Starr for her mother, the notorious “Bandit Queen” of the American west:
Shed not for her the bitter tear
Nor give the heart to vain regret
‘Tis but the casket that lies here—
The gem that filled it sparkles yet.
Ciregna ties that newfound optimism and cheer to the changing religion—Calvinism to various less gloomy forms of Protestantism—in the northeast. But there are other clues within the engravings; a sheaf of wheat was commonly used to mean a successful businessman. A broken tree branch or broken column means somebody was cut down too soon. A skull and crossbones, which was common at the time, didn’t mean the person was a pirate; it was a symbol that everybody dies, that death is simply a part of life. Others told of the racist views of the time; Ciregna said she saw more than once a column for a black person whose inscription carried a message of “in life he was black, but in death he joins the white community.”
John O’Regan, a sociolinguist at University College London, told me about one very minimal inscription he found: nothing more than a name, Thomas Beale. Turns out Beale was at one point a successful businessman and trader, but lost much of his fortune. One day he disappeared; his body washed up a few weeks later. Records show that it was believed he died by suicide, such a taboo that he wasn’t given any other information on his gravestone at all, even though his family remained wealthy enough to spring for an expensive box tomb.
The role of the actual stonecutter is also a pretty unheralded but vitally important factor in gravestone inscriptions. Stonecutters during before the late 19th century charged by the letter, and often persuaded clients to choose lengthy poems for epitaphs. One very successful Massachusetts stonecutter, Alpheus Cary, actually wrote a book on appropriate epitaphs; among the standard poems and bible verses were poems he wrote himself.
John O’Regan, of University College London, grew up in Hong Kong, and a few years ago constructed a linguistic corpus of inscriptions from a Protestant graveyard in Macao. O’Regan is a sociolinguist, and was particularly interested in the in-group mentalities he saw in the language of these stones, mostly dating from the 19th and 20th centuries.
“The gravestone inscriptions are teaching the people who visit the cemetery about what the most valued things in one’s life are,” he says. “What is it to be a good mother? What are the values of a good mother?” He specifically looked at content words—nouns and adjectives—and found a great deal of similarity among the stones. One notable thing he found was the predominance of the present simple tense.
The present simple tense is the most basic of English verb forms: I write, she writes, he does not write. It seems so basic that it couldn’t possibly imply any sort of meaning beyond the obvious, but it’s actually fairly specific in its use. It’s most commonly used to make statements of fact, and for schedules and routines. “I wake up at 9 a.m.,” that kind of thing. The present simple is almost too simple; because it by nature can’t carry much detail or nuance. Scientific papers use it regularly, as they’re presented as statements of fact. “Where it becomes interesting is, the language that is used for science, to make scientific truth statements, transfers into what we consider, as human beings, to be our fundamental beliefs, or things we believe very strongly,” says O’Regan. The same verb form that’s used for science is also used for faith, religion, and politics.
These sorts of statements are what O’Regan calls “universalizing truths.” By the way they’re constructed, they leave no real room for debate; if you say, “There is one God,” you are not initiating a discussion. These are meant to indicate conclusiveness and also a more profound truth than, say, “John Smith was a man who believed in a singular God.”
O’Regan also noticed a use, maybe even a more frequent use than in normal conversation, of the definite article “the.” Typically you use “the” along with a noun only after you’ve introduced it, as in, “I went shopping and bought a book and a shirt. The book was for my sister, and the shirt was for my brother.” But the gravestone inscriptions he studied use it right away, with no introduction: “the lord,” “the dead,” “the cross,” “the redeemer.” These imply that the reader of the inscription, whoever it is, is in the same group as the composer of the inscription, and shares the composer’s values. There are even references to “the heathen,” which, for a western cemetery in Macao, certainly meant the Chinese. None of this would necessarily be clear to someone who didn’t share at least some values with the deceased; cemeteries are for the in-group, not outsiders.
Katharina Vajta studies French at Gothenburg University, and wrote a paper a few years ago on gravestone inscriptions in Alsace. Alsace has over the past few centuries been a part of Germany, France, Germany, and France again; its residents originally spoke a German dialect known as Alsatian. “While in theory you might expect [the inscriptions] to be the language of the ruler, that wasn’t always the case, so I started to see if I could find any patterns,” says Vajta. In 1871, Alsace became officially German after the Franco-Prussian war. People buried in Alsace would have fought for both sides, and yet only those who fought for France chose to put their military accolades on their tombstones—despite the fact that the disputed region wasn’t even in France anymore.
That’s not to say that no gravestones in Alsace are written in German. “It’s really inflecting or mirroring the linguistic change in the region,” says Vajta. “You can find gravestones where, in the same family, there are sometimes four, five, ten people buried in the same grave. Some are in French, some in German, some no language at all. You can follow that on a single gravestone.”
Gravestone linguistics are shifty and unclear, for all their definitiveness. How much do you really trust the veracity of the statements? When was the last time you saw “in life, he was a real jerk” on a gravestone? But there’s information there, historical data to be pored over and analyzed. Spooky but productive.
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Article 9
PALERMO, ITALY
The Martorana
This mosaic-lined medieval church was built by the world's first
admiral and still holds mass in ancient Greek.Secluded in the Piazza Bellini behind an unseemly Spanish baroque façade, this 12th-century church is a majestic relic of the era when Palermo was the richest port in western Europe. Known colloquially as the Martorana, the official name is the Church of Santa Maria dell’Ammiraglio, an homage to its patron, the Syrian-Greek adventurer George of Antioch.
The enterprising Antiochene began his military career in the service of the North African Zirid Sultan, Tamim ibn Muizz. After falling out of favor with the sultan’s successor, George escaped north to recently re-Christianized Palermo, where he introduced himself at the court of the ambitious Norman King Roger II. There he soon found himself in command of the ascendant Sicilian kingdom’s navy.
It is through George of Antioch and his successors that we’ve inherited the term admiral, a title the Sicilian Normans derived from the Arabic title “emir al-umara,” roughly translating to “chief military commander.” The military achievements of the world’s first admiral included subduing the rebellious Prince Grimoald of Bari, capturing the Byzantine island of Corfu, and establishing a Norman colony on the coast of modern-day Tunisia.
George died in 1151 or 1152 in the Aegean, attempting to conquer the Byzantine Empire itself, a feat too massive for even his impressive talents. Thankfully this occurred not before he gifted Palermo with the Martorana, one of the highlights of Sicily’s syncretic Arab-Norman architecture style. The church itself has undergone some significant alterations since its construction: Its Romanesque bell tower is a 13th-century embellishment, and the baroque façade is one of the 17th century. The church’s original mosaic-covered apse was tragically destroyed at the same time, replaced with the type of garish altar dressing that could be found interchangeably in any number of Italian churches.
However, partially thanks to 19th-century restoration efforts, enough of the church’s original art remains for visitors to sense its former grandeur. Roughly half of the interior is still draped in original gold mosaics, the work of imported Greek artists. A dazzling representation of King Roger II crowned by Christ greets visitors at the entrance. Across from this, George of Antioch lays prostrate before the Virgin Mary. Elsewhere are detailed biblical stories, and a wooden frieze surrounding the dome contains a Christian hymn written in Arabic script, possibly one of the Syrian-born admiral’s favorite childhood songs.
The church fascinated even non-Christians. The 12th-century Arab explorer Ibn Jubayr—who traveled to such magnificent medieval cities such as Córdoba, Cairo, Baghdad, and Mecca—counted the Martorana as one of the marvels of the world. He described the church as “one of the most marvelous constructions ever to be seen,” writing, “May Allah in his mercy and goodness soon honor this building with the sound of the muezzin’s call!”
Though Ibn Jubayr’s wish for a return of Muslim rule to Sicily never materialized, today the Martorana is home to a minority religious group, the Italo-Albanian Catholic Church. Italo-Albanians, called the Arbëreshë, migrated to Sicily and Southern Italy in the late Middle Ages as the Byzantine Empire slowly disintegrated. The Arbëreshë church’s adherence to the Byzantine rite means that masses in the Martorana are held in ancient Greek, the same as when the church was founded 800 years ago.
A final curiosity of the Martorana is its connection to a popular Sicilian pastry called frutta di Martorana—traditional marzipan fashioned to uncannily resemble real pieces of fruit. It’s said the connection stems from a visit the Hapsburg Emperor Charles V made to the Martorana in September of 1535. Faced with hosting the emperor among the not-yet-ripe oranges of the church garden, the nuns of the Martorana convent created lifelike marzipan oranges to spruce up the place. We all know an emperor hates an unkempt garden, so presumably Charles was pleased by the nuns’ inventive ruse. Today frutta di Martorana is an ubiquitous sight in the windows of Sicilian pasticcerie.
Know Before You Go
Entrance fee is €2, or €1 with proof of payment for other sacred sites in Palermo. More information on these sites is available on the church website.
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Article 8
In 1590, Starving
Parisians Ground
Human Bones
Into Bread
During a siege, desperation drove people to disinter skeletons
from cemeteries.
IN THE DAYS LEADING UP to the French Revolution, Paris was starving. Consecutive years of poor harvests led to bread riots and widespread hunger. In response, Queen Marie-Antoinette purportedly said, “Well, if the people of Paris can’t afford bread, let them eat cake!”
She didn’t say that. In French, the former queen is credited with having said “Qu’ils mangent de la brioche,” or “Let them eat brioche.” But she didn’t say that either. It was a popular phrase to attribute to the aristocracy in the 18th century—one that Swiss philosopher Jean-Jacques Rousseau bandied about quite a bit. But the snappy quote was never pronounced by the queen.
It is, however, indicative of just how important bread was to the French.
In the 15th and 16th centuries, the average person in France ate somewhere between 1.5 and 2.5 pounds of bread per day. The rich also enjoyed meat and another two liters of wine each day. But for the poor, bread constituted the majority of their diet. So when wheat was scarce, the French risked starvation.
In Paris, this risk was most acute during a siege.
Paris has endured numerous sieges throughout its long history. The Vikings besieged the city in 845. In 1429, it was Charles VII and Joan of Arc, and in 1870, the Prussians. During these times of austerity, Parisians resorted to eating everything from military horses to street rats and zoo animals. And during one particularly problematic siege, they even ate bread made from human bones.
The road to this grisly act of baking was paved in 1589, after the death of King Henri III. His distant cousin, Henri III of Navarre, was heir to the French throne. But despite having been baptized Catholic, the King of Navarre was raised as a Protestant. At the time, France was in the throes of the Wars of Religion, a prolonged period of strife between Protestants and Catholics that lasted 36 years and took some three million lives. So it’s no surprise that Henri’s succession was far from straightforward: It took a four-year civil war against the powerful Catholic League, an anti-Protestant group allied with the Spanish Crown, for Henri to claim the throne.
After his victory against the League at the Battle of Ivry, Henri moved towards Paris. In the wake of his approaching armies, peasants deserted their lands and took refuge within the city. In time, they may have come to regret the decision.
Henri took control of several nearby towns, including Nogent-sur-Seine and Provins, endangering the Parisian food supply. Henri also had all windmills burned, essentially making it impossible for Parisians to produce bread.
By May, Parisians were starving. The locals ate horses and mules, followed by pet dogs and cats. They then moved on to grazing on grass from parks, and finally, in August, Parisians resorted to “Madame de Montpensier’s bread.” According to an August 25, 1590, entry by Parisian diarist Pierre L’Estoile, it was made of “the bones of our forefathers” and so named because Madame de Montpensier, a powerful member of the Catholic league, “exalted its invention (without ever desiring to sample it).”
How does one make bread from one’s forefathers? Most accounts explain that the desperate poor first disinterred bones from the mass graves of the Holy Innocents Cemetery. They then ground the bones into flour and baked this flour into bread. Henrico Davilia, an Italian historian and eyewitness, described it as “vile and macabre,” an “abominable food so contagious that, the substance having come from the dead, it so increased by many the number.”
This bone flour was not exactly an ideal replacement for wheat. A lack of gluten, for example, makes it difficult for bone bread to hold together, and disinterred bones are no superfood. As Gabriel Venel wrote in his Précis de matière médicale, “The idea of reducing human bones to powder […] could only come from a mind essentially ignorant and overcome by hunger and by despair. Bones are not floury, and when they are spent by a long stay in humid soil, they contain no nourishing element.”
But even during the duress of a siege, these practical difficulties were less concerning than the image of disinterring the defunct to feed the living. “This bread,” writes Madeleine Ferrières in her Nourritures Canailles, “is bad for one simple reason: It has the taste of sacrilege and anthropology. For many, it’s the abomination of desolation.”
It’s said that the widespread starvation and resulting 40,000 to 50,000 deaths were the deciding factor for King Henri to see the error of his ways. He allowed his army to provide Parisians with food. Soon after, he lifted the siege entirely and converted to Catholicism (and, ironically, embraced the Church’s belief in transubstantiation).
“Paris,” he allegedly said of his conversion, “is well worth a Mass.”
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Article 7
To Mega εκπέμπει μέσω Web TV
Άρχισε να εκπέμπει το Megatv.com - Αναλυτικά πού μπορείτε να παρακολουθήσετε το περιεχόμενο του μεγάλου καναλιού.
Συνεχίζει να εκπέμπει το Mega. Τρεις μέρες μετά τη διακοπή του επίγειου σήματος από την Digea, ύστερα από τις αποφάσεις του ΣτΕ και του ΕΣΡ, ξεκίνησε η μετάδοση του προγράμματος μέσω της ιστοσελίδας www.megatv.com, παράλληλα με την εκπομπή μέσω της Cosmote TV και της Nova.
Υπενθυμίζεται ότι η απόφαση του ΕΣΡ αφορά την επίγεια ψηφιακή τηλεόραση και δεν αφορά τη δορυφορική, συνδρομητική ή την ιντερνετική μετάδοση.
Για τη δορυφορική συνδρομητική τηλεόραση, αρκεί μια αίτηση και μια απόφαση του ΕΣΡ περί έγκρισης προγράμματος.
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Article 6
2010Demi Lovato deletes her Twitter account and enters rehab after suffering a nervous breakdown on the Jonas Brothers tour. Stress from the tour and other commitments, including promoting her movie Camp Rock 2, led to an eating disorder and a dependency on drugs and alcohol - she had also broken up with her tourmate Joe Jonas, who had taken up a new girlfriend, Ashley Greene. Lovato leaves the facility in January 2011.
1993Tupac Shakur shoots two white off-duty police officers in Atlanta, who are treated and released from the hospital. Accounts of the incident are sketchy, but it appears that at least one of the cops instigated the incident and was possibly inebriated. Charges against Tupac are later dropped.
1992"End Of The Road" by Boyz II Men is the #1 song on the Hot 100 for the 12th consecutive week, breaking the record held by Elvis Presley's two-sided "Don't be Cruel/Hound Dog," which was #1 for 11 weeks in 1956. The group is displaced three months later by Whitney Houston's "I Will Always Love You"; in 1995, Boyz II Men ties Houston's 14-week record with "I'll Make Love To You."
1991After meeting up at their ex-manager's funeral, Spinal Tap announce a reunion. "It was destiny and also because none of us were really making a great amount of money," bass player Derek Smalls says.
1964Unseating The Beatles' 14-week run at the top of the US albums chart with A Hard Day's Night, Barbra Streisand hits #1 with People, which stays at the top for five weeks.
2017At his show in London, the crowd pelts Harry Styles with kiwi fruit when he performs his song "Kiwi." To protect the singer when he plays Manchester three days later, the grocery store Asda refuses to sell the fruit to anyone under age 25.
2013Fifth Harmony post a video of the group performing "Wannabe" dressed as the Spice Girls. The video was recorded two days earlier at a show in Patchogue, New York.More
2013Blues guitarist Bobby Parker dies of a heart attack at age 76.
201117-year-old Justin Bieber is hit with a paternity suit from 20-year-old Mariah Yeater, who claims the singer knocked her up in a Staples Center bathroom. The suit is later dropped, but Bieber takes a paternity test anyway to prove he is not the father.
2007Elvis Presley tops the annual Forbesmagazine list of most profitable dead celebrities, his estate having taken in $49 million over the past year. John Lennon makes the #2 spot; George Harrison, James Brown, and Bob Marley also make the list.
2005The white suit John Lennon wore on the cover of The Beatles' Abbey Road sells at a Las Vegas Amnesty International charity auction for $118,000.
2005En route to the next stop on their Never Sleep Again tour, the van carrying Bayside skids on a patch of ice and flips over on a highway in Cheyenne, Wyoming, killing 31-year-old drummer John "Beatz" Holohan. Most of the other band members sustain minor injuries, except for bassist Nick Ghanbarian who breaks his back when he's thrown from the vehicle.
2005Ronald Isley of The Isley Brothers is convicted of tax evasion. The IRS claims that he demanded cash payment for performances from 1997-2002 and hid assets under the name of his ex-wife. He is eventually ordered to pay $3.1 million in back taxes and serve 3 years in jail. He is released in April, 2010.
2002Claude "Juan" Johnson (of the R&B duo Don and Juan) dies at age 67.
2001Having fully recovered from the flu that forced her to restructure the North American tour in support of her third Jive album, Britney, Britney Spears' tour kicks off in Washington, D.C.
2000Napster announces a deal with entertainment giant BMG to make its illegal file-sharing software into a paid subscription service.
2000Lifehouse release their debut album, No Name Face. The first single, "Hanging By a Moment," takes off, becoming the most-played song on American radio in 2001.
2000Travis is named the best act in the world at the Q Awards 2000, presented in London. Badly Drawn Boy wins for best new act; Coldplay's Parachutes is named best album. The awards are voted on by readers of Q Magazine and via a telephone system operated by the event's sponsor.
1999Bryan White sings the US national anthem at the Adelphia Coliseum in Nashville prior to the match-up between the Tennessee Titans and the St. Louis Rams. Following the game, White gives his second annual Howl-O-Ween concert at the north end of the coliseum.
"Monster Mash" Rules Halloween
1962The "Monster Mash" rules the airwaves, becoming the most popular Halloween song of all time.
The spooky song is by Bobby "Boris" Pickett, a nightclub performer who does a great impression of Boris Karloff, known for his role as Frankenstein's monster. In "Monster Mash," Pickett portrays Dr. Frankenstein, but when his monster comes alive, instead of rampaging the village, he throws a party.
The song spends two weeks at #1 on the Hot 100 and sells over a million copies, making it by far the most popular Halloween song of all time and one of the most popular novelty songs ever recorded. Every October, it rises from the dead, showing up on every respectable Halloween playlist. It re-enters the chart twice: in 1970 (#91) and in 1973 (#10).
Why are the monsters mashing? Because the Mashed Potato was the big dance craze at the time. And those spooky sounds? Done in the studio lo-tech: The coffin is a nail being pulled out of a piece of wood; the bubbles are created by blowing through a straw into a glass of water (The Beatles did this on "Yellow Submarine").
Pickett never has another hit, but "Monster Mash" serves him well. In 1995, he stars in Monster Mash: The Movie with Candace Cameron, Jimmie Walker and Carrie Ann Inaba.
The song spends two weeks at #1 on the Hot 100 and sells over a million copies, making it by far the most popular Halloween song of all time and one of the most popular novelty songs ever recorded. Every October, it rises from the dead, showing up on every respectable Halloween playlist. It re-enters the chart twice: in 1970 (#91) and in 1973 (#10).
Why are the monsters mashing? Because the Mashed Potato was the big dance craze at the time. And those spooky sounds? Done in the studio lo-tech: The coffin is a nail being pulled out of a piece of wood; the bubbles are created by blowing through a straw into a glass of water (The Beatles did this on "Yellow Submarine").
Pickett never has another hit, but "Monster Mash" serves him well. In 1995, he stars in Monster Mash: The Movie with Candace Cameron, Jimmie Walker and Carrie Ann Inaba.
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Article 5
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Article 4
ΣΥΜΠΟΣΙΟ
2 ΝΟΕΜΒΡΙΟΥ 2018, ώρα 18.00
ΑΛΕΞΑΝΔΡΟΣ ΙΟΛΑΣ Η ΚΛΗΡΟΝΟΜΙΑ | ALEXANDER IOLAS THE LEGACY |
Στο Μακεδονικό Μουσείο Σύγχρονης Τέχνης
Στο πλαίσιο της έκθεσης «Αλέξανδρος Ιόλας: Η κληρονομιά», η οποία εντάσσεται στο πρόγραμμα του Φεστιβάλ Δημητρίων 2018 του Δήμου Θεσσαλονίκης και στις εκδηλώσεις του Έτους Ευρωπαϊκής Κληρονομιάς, διοργανώνεται διεθνές συμπόσιο.
Από τον de Chirico στον Man Ray, από τον Χατζηκυριάκο-Γκίκα στον Victor Brauner και τον Τάκι, από τον Calder στον Jean Tinguely, από τον Magritte στον Pino Pascali και τον Martial Raysse, από τον Modigliani στον Warhol, η διαδρομή που διένυσε ο Ιόλας μέσα στον καλλιτεχνικό χώρο, δεν αποτυπώνει μόνο υποκειμενικές προτιμήσεις, αλλά και ένα οξύ βλέμμα, διαρκώς ανοιχτό στην καλλιτεχνική έκφραση. Ο Ιόλας διατήρησε αμείωτα τα ανακλαστικά του απέναντι στις καλλιτεχνικές αναζητήσεις μετά τον πόλεμο, όταν συνολικό ζητούμενο ήταν η δημιουργία μιας νέας οπτικής και πολιτισμικής πραγματικότητας, προκειμένου να μεταστραφεί το κλίμα απογοήτευσης από την εξέλιξη της ζωής. Ειδικά στις δεκαετίες 1960 και 1970, οι αναρίθμητες εκθέσεις που παρουσίασε αποδεικνύουν την καθοριστική δράση του στο διεθνές καλλιτεχνικό περιβάλλον, αλλά και την υποστήριξη από μέρους του της νέας καλλιτεχνικής έκφρασης. Επίσης, τις συνεργασίες του σε διεθνές επίπεδο με άλλες γκαλερί, όπως ήταν και η περίπτωση της Γκαλερί Ζουμπουλάκη στην Αθήνα, η οποία ήταν η πρώτη και πιο συστηματική σχέση με γκαλερί στην ελληνική επικράτεια.
Το συμπόσιο που διοργανώνει το Μακεδονικό Μουσείο Σύγχρονης Τέχνης θα φέρει στο ίδιο τραπέζι ερευνητές και επιμελητές που τα τελευταία χρόνια και μέχρι αυτή τη στιγμή ερευνούν όψεις του «φαινομένου Ιόλας». Η σχέση του Ιόλα με τον Ρενέ Μαγκρίτ, με το ζεύγος συλλεκτών de Menil και η προώθηση του Σουρεαλισμού στην Αμερική, το παράδειγμα της ιστορικής έκθεσης «Bloodflames» που έγινε σε συνεργασία με τον Νικόλαο Κάλας θα είναι στο επίκεντρο του συμποσίου.
Mια σχεδόν ανεκδοτολογική προσέγγιση στο «φαινόμενο Ιόλας» θα επιχειρήσει ο κεντρικός ομιλητής της ημερίδας, ο Adrian Dannatt, συγγραφέας, επιμελητής και καλλιτέχνης με έδρα τη Νέα Υόρκη, το Παρίσι και το Λονδίνο, ο οποίος, μαζί με τον Vincent Fremont, οργάνωσε το 2014 την έκθεση «Alexander the Great: The Iolas Gallery 1955-1987» στην Paul Kasmin Gallery της Νέας Υόρκης. Στο πλαίσιο της έκθεσης και της συνοδευτικής έκδοσης, ο Dannatt πραγματοποίησε εκτεταμένη έρευνα και συνεντεύξεις με πλήθος ανθρώπων που γνώριζαν και σχετίστηκαν με τον Ιόλα.
Ακολούθως, διαλέξεις θα δώσουν οι: Ειρήνη Μαρινάκη, Ιστορικός τέχνης, PhD The London Consortium / Julie Waseige, Ανεξάρτητη ερευνήτρια, Βρυξέλλες / Εύα Φωτιάδη, Δρ. Ιστορίας και θεωρίας της σύγχρονης τέχνης, St Joost Academy of Fine and Applied Arts. Οι τρεις ερευνήτριες θα παρουσιάσουν ειδικές όψεις της εκθεσιακής δραστηριότητας του Ιόλα και της σχέσης του με καλλιτέχνες και δημιουργούς.
Η ημερίδα θα πραγματοποιηθεί στα αγγλικά.
Η είσοδος είναι ελεύθερη.
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McDonald's is debuting a new deal that packs in a ton of food — and more than 1,000 calories — for $6.
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Πόσο κοστίζει να φέρετε τα Wendy’s πίσω στην Ελλάδα;
Τα Wendy’s μπορεί να πορεύονται χρόνια με το μότο «Old Fashioned Hamburgers» όπως φαίνεται, όμως, μόνο ξεπερασμένα δεν είναι τα μπέργκερ της εταιρείας.
Σήμερα, διαθέτει περισσότερα από 6.600 σημεία παρουσίας σε όλο τον κόσμο, ενώ προς λύπη του ελληνικού κοινού τα καταστήματα έκλεισαν στη χώρα μας και από τότε οι Έλληνες έμειναν να περιμένουν πότε θα ξανάρθει η «κοκκινομάλλα» των μπέργκερ.
Η αλυσίδα fast-food, έπειτα από μια δεκαετία επιχειρηματικής «αδράνειας», σχεδιάζει να ανοίξει 1.000 νέα εστιατόρια μέσα στην επόμενη πενταετία – με τα περισσότερα από αυτά να είναι franchise.
Τι χρειάζεται, λοιπόν, για να ανοίξει κανείς ένα κατάστημα Wendy’s; Ένα κεφάλαιο ύψους τουλάχιστον 5 εκατ. δολαρίων και ένα ενεργητικό ύψους 2 εκατ. δολαρίων.
Οι οικονομικές απαιτήσεις είναι τόσο υψηλές, διότι τα συνολικά κόστη των Wendy’s είναι αρκετά υψηλότερα σε σύγκριση με άλλες αλυσίδες fast-food.
Για παράδειγμα το κατασκευαστικό κόστος, που περιλαμβάνει το ακίνητο, τον εξοπλισμό και τους προμηθευτές, κυμαίνονται μεταξύ 2 και 3,5 εκατ. δολάρια, σύμφωνα με την εταιρεία.
Ενδεικτικά θα σας πούμε πως το κόστος για να ανοίξει κάποιος ένα κατάστημα Subway ανέρχεται στις 116.200 και 262.850 δολάρια.
Επίσης, υπάρχει ένας φόρος franchise για κάθε νέο εστιατόριο ύψους 40.000 δολάρια, καθώς και 5.000 δολάρια κόστος για κάθε αίτηση.
Τέλος, όσοι ανοίξουν ένα κατάστημα πληρώνουν έναν φόρο δικαιωμάτων εφάπαξ που ισοδυναμεί με το 4% των ακαθάριστων πωλήσεων και φόρο διαφημίσεων ίσο με το 4% των ακαθάριστων πωλήσεων.
Υψηλότερο κόστος, υψηλότερα και τα κέρδη, όμως, όπως είναι αναμενόμενο.
Η αλυσίδα έχει κατά μέσο όρο τζίρο 1,5 εκατ. δολάρια, τη στιγμή που τα Subway έχουν μέσο ετήσιο εισόδημα περίπου 490.000 δολάρια.
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KOBONTAI ΔYO ΣEIΡEΣ TOY ANT1
Κόβονται πριν καλά καλά... ξεκινήσουν δύο από τα πολλά νέα σίριαλ του ΑΝΤ1.
Σύμφωνα με το ρεπορτάζ του Γιάννη Πουλόπουλου στην εκπομπή «Στη φωλιά των Κου Κου» στο Star, μετά από την «Κοινή Λογική», η οποία μας χαιρέτησε, ακόμα δύο σειρές δεν πήραν το πράσινο φως για το δεύτερο μισό της σεζόν! Είναι οι σειρές «Έγκλημα και πάθος» και «Κάνε γονείς να δεις καλό», οι οποίες θα τελειώσουν τον Δεκέμβρη, λόγω χαμηλής τηλεθέασης.
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Η Ονειρούπολη της Δράμας
προσκαλει τους Θεσσαλονικεις
Ονειρούπολη Δράμας... η πρώτη και μεγαλύτερη, χριστουγεννιάτικη εκδήλωση της Ελλάδος, συμπληρώνει 15 χρόνια λειτουργίας και γιορτάζει με απίθανες γλυκές εκπλήξεις!
Η σκανταλιάρικη παρέα της Ονειρούπολης στέλνει από τη Θεσσαλονίκη το πρώτο μήνυμα ότι τα Χριστούγεννα είναι πολύ κοντά...
Την Κυριακή 4 Νοεμβρίου 2018, στις 11:00, στην πλατεία Αριστοτέλους, με ένα απίθανο happening, νεράιδες, ξωτικά, τάρανδοι, καλικάντζαροι, χιονάνθρωποι και φυσικά δεκάδες πανέμορφες Αγιοβασιλίνες μεταφέρουν το γιορτινό κλίμα της Ονειρούπολης στη Θεσσαλονίκη.
Η πιο ονειρεμένη πόλη του κόσμου, η Ονειρούπολη της Δράμας ανοίγει και φέτος τις πύλες της στην κεντρική πλατεία της Δράμας και στον Δημοτικό Κήπο από τις 4 Δεκεμβρίου 2018 έως 2 Ιανουαρίου 2019, για το πιο γλυκό ταξίδι στη μαγική γιορτή των Χριστουγέννων!!!
Οι παραμυθένιοι ήρωες δημιουργούν έναν εορταστικό κόσμο που μυρίζει καραμέλες, φρεσκοψημένα μπισκότα, σοκολάτες, μαλλί της γριάς και ζαχαρωτά!
Με πολλές και ανανεωμένες δράσεις, όλες δωρεάν μικροί και μεγάλοι ταξιδεύουν στα πιο γλυκά Χριστούγεννα!
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