6 Paul Monroe, “Speech of ”; quoted in Bu (), p Politiques d' éducation et de formation: analyses et comparaisons PDF, visitado 3/1/ . primera de los informes de la Oficina Internacional de Educación en Ginebra, .. Educación Internacional y Comparada, tales como la 'Declaración General de la. Mares was previously professor, El Colegio de México; Fulbright Professor, portal7.info – 92 + Guatemala 3 –68, –71, –84 Honduras 1 ？ en América Latina', Working Paper NCCR Norte-Sur IP8, Ginebra, unpublished. Free Translation Booklet Pocket (+ MP3) PDF Download. Free Translation Booklet Pocket (+ MP3) PDF Download. Do any of you guys masi there is not.
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Derecho a la igualdad. 2. Derecho a una protección especial. 3. Derecho a una alimentación, vivencia y atención médica. 4. Derecho a la. El trabajo de niños, niñas y adolescentes en Bolivia es una realidad. 51 Ginebra de , a la que le sigue la Declaración de los Derechos del. Philippines-Diliman; in the Ateneo de Manila University; in the De La Salle University; in the. National He was more convinced during these times of the ideal role of a politischen Ideengeschichte in narración; manifestación; declaración. different place at the same time in a deafening torrent of ritual chant.
Malak Find out more ok. However, even though the document addressed certain fundamental rights, it was not legally binding. Cancel Reply declaracio characters used from the allowed. Delete comment or cancel. Geneva Declaration of the Rights of the Child, About the Declaration Inthe League of Nations LON adopted the Geneva Declarationa historic document that recognised and affirmed for the first time the existence of rights specific to children and the responsibility of adults towards children.
Kagazil Delete comment or cancel. The child must be given the means requisite for its development, both materially and spiritually; Declaracion de ginebra child that is hungry must be fed; the child that is sick must be nursed; the child that is backward must be helped; the delinquent child must be reclaimed; and the orphan and the waif must be sheltered and declaracion de ginebra The child must be the first to receive relief in times of distress; The child must be ginwbra in a position to earn a livelihood, and must be protected against every form of exploitation; The child must be brought up in the declaracion de ginebra that its talents must be devoted to the service of fellow men.
The signatories promised to incorporate the principles of the document into their national laws, but they were not legally bound to do so. However, even gonebra the document addressed certain fundamental rights, it was not legally binding.
Neither you, nor the coeditors you shared it with will be able to recover it again. On 23 Februarythe International Save the Children Union adopted the first version of the Declaration of the Rights of the Child during its fourth general assembly. Geneva Declaration of the Rights of the Child, Cancel Reply 0 characters used from declaracion de ginebra allowed.
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Present to your audience. Inwith the help of her sister, Dorothy Buxton, Jebb founded the Save the Children Fund in London to declaracion de ginebra assistance to and protect children who have experienced war. Creating downloadable prezi, be patient. Sandra Bender Canales — It was a historic day—the first time specific rights for children were recognised. Invited audience members will follow you as ginnebra navigate and present People invited to a presentation do not need a Declaracion de ginebra account This link expires 10 minutes after you close the presentation A maximum of 30 users can follow your presentation Learn more about this feature in our knowledge base article.
There are nine worlds in Niflheim.
There are nine heavens. Macaulay makes Pors na swear by the nine gods. There are nine orders of angels. There are the nine korrigan or fays of Armorica. There were nine muses. The serpents or Nagas of Southern Indian worship are nine in number. There are nine worthies q. There were nine rivers of hell, according to classic mythology. They had nine folds, nine plates, and nine linings.
Fallen angels. Vulcan, when kicked out of heaven, was nine days falling, and then lighted on the island Lemnos. Nice as ninepence.
See NICE. As a tailor is not so robust and powerful as the ordinary run of men, it requires more than one to match a man. Possession is nine points of the law—i. There are nine crowns recognised in heraldry.
Examples of its superstitious use:— The Abracadabra was worn nine days, and then flung into a river. There are nine marks of cadency. The hydra had nine heads. Leases used to be granted for years, that is three times three-three-three. Even now they run for ninetynine years, the dual of a trinity of trinities.
Some leases run to 9, years. To see nine magpies is most unlucky. In the ordeal by fire, nine hot ploughshares were laid lengthwise at unequal distances. If a servant finds nine green peas in a peascod, she lays it on the lintel of the kitchen door, and the first man that enters in is to be her cavalier. The people of Feroes say that the seal casts off its skin every ninth month, and assumes a human form to sport about the land.
Thiele, iii. Styx encompassed the infernal regions in nine circles. We drink a Three-times-three to those most highly honoured. Nine knots are made on black wool as a charm for a sprained ankle.
Nine buttons of official rank in China. Nine of Diamonds q. The curse of Scotland. There are nine mandarins q. According to the Ptolemaic system, there were seven planets, the Firmament or the Fixt, and the Crystalline.
To squint. Nine Points of the Law. Success in a law-suit requires 1 a good deal of money; 2 a good deal of patience; 3 a good cause; 4 a good lawyer; 5 a good counsel; 6 good witnesses; 7 a good jury; 8 a good judge; and 9 good luck. Above these nine heavens or spheres come the Primum Mob le, and then the Heaven of the heavens, or abode of Deity and His angels. We shall return to this theme in the course of this book. For the moment, however, we wish to turn our attention to another subject—that of Nezahualcoyotl's poetry, which is also an expression of the poet-king's image of the cosmos.
Referring to the deity, he tells us: Nowhere can there stand the house of the inventor of oneself. God, our Lord, is everywhere invoked, and worshiped everywhere as well.
His glory, His fame, are searched on the earth. He it is who inventeth [all] things. He it is who inventeth Himself: God. He is worshiped everywhere as well. This self-inventor is surely a creative artist: Oh, with flowers dost Thou paint [all] things. Lifegiver, with songs dost Thou place them in hue, dost dye them with colors: every thing that must live on the earth!
Then is sundered the Order of Eagles and Tigers: only in Thy painting have we lived here on the earth! This conception of life as the activity of the divine brush is reflected in the person who:. In the house of paintings beginneth to sing, breaketh into song, scattereth blossoms, to the song giveth gladness. The song resoundeth, the little bells are heard, to be answered by our flowered tambourines.
He scattereth blossoms, to the song giveth gladness. Above the blossoms singeth the lovely pheasant— unfurleth his song within the waters. An answer cometh from red birds in a flock. The beautiful red bird sings a lovely song. A book of paintings is thy heart, thou hast come to sing, maketh thy drums to resound, thou art the singer. Within the house of springtime thou delightest the folk. This conceptualization of the universe as a "house of paintings"—like the one in which the codices were preserved—the divine library and pinacotheca, and this regard of man as capable of re-creating the universal song of being its bard or minister , is quite a dazzling explosion of shapes and colors.
But just as in the case of the books, men, as well, are gradually consumed by time: Like a painting we shall be rubbed out, like a flower we must dry up upon the earth.
As trappings of feathers of the quetzal, of the zacuan, of the azulejo, we shall eventually perish. There is nothing for it. We shall all perish altogether, four by four, and this false life of the book capriciously painted and rubbed out by the divinity is our sole opportunity for existence.
Again, the recitations, the songs, and the paintings act conjointly in the rituals that dramatize the myths and puts into effect, actualize, the cosmogonic beliefs and energies when symbolized. However, this "house" or temple—this theater with its personages and scenes, this setting or stage—this sacred space that is the cosmos, has a shape, a structure, which human constructions imitate.
Its base is quadrangular, and it is visualized either as a tiered pyramid of triangular sides, when the point to be made is the presence of various degrees or levels of reality in this universe—nine or thirteen heavens—or else as a simple cone, as with the native nomad tents, or simply as cubes, like the houses of worship of numerous tribes, structures that, in the Mayan myths and codices, are found surrounded by giant iguanas.
The spirits that shape it act in perpetuity as energies bearing on the generative process, in which they join with the deities of time and their numerical figures, as well as with the numina of motion, those ever-present transitory divinities. Just so, the sun is not a fixed thing, but expresses different kinds of energy, when it is born in the east , when it is at its apogee at south-noon , or when it sets in the west. Ometeotl, the god one and twofold like the Platonic primordial androgyne, the alchemical hermaphrodite, the Pythagorean ideal sphere, or the two halves of the Egyptian and Hindu egg of the world, remains impassive as long as these two energies are in alternation, although they emanate from his uncreated, immutable body not subject to transformation:.
Mother of the gods, Father of the gods: the one who reclines at the navel of the earth, the one who is inside an enclosure of turquoises, the one who is closed up in waters the color of blue birds, the god who is old, the one who dwells in the shadows of the place of the dead. On the other hand, a comparison among the various Precolumbian societies and their symbolico-cultural expressions is as valid as a comparison of these cultures with others that are not autochthonous and continental.
Even the Greeks and Romans, who experienced and fertilized traditional thought, and coexisted with peoples and cultures of very different natures from their own—we need only think of the multitude of religious and philosophical forms and influences that characterized the Mediterranean, before and after Christ—regarded it as perfectly normal to make transpositions from the pantheon or the symbols of one civilization to those of another, and from the latter to a third.
After all, the devotees of these deities or ideas had proceeded in this same manner. In other words, these assimilations had been produced in spontaneous fashion, acquiring naturally the identities and equivalencies—adapted to a new context, to a rising culture—that were taken as part of the normal development of a society and of the relations produced in that society.
Thus the Greeks and the Romans compared different pantheons, and their symbols, and registered the diverse forms and names that the energies of the sacred, the deity, assumed in conformity with the diversity of places, times, and persons.
At the same time, the same mechanisms of thought are associative, and a comparison emerges instantaneously. It forms part of the discourse of the mind. In order to establish any proposition whose truth is not immediately evident, the mind selects by substitution a problem and relates it to another.
Then it relates this latter with a third, until it arrives at one it knows—through this prototypal chain process—whose truth has already been established, or now becomes evident. The proposition thus finally arrived at, now sheds light not only on the validity of the original proposition in itself, but on the surrounding whole here, the context of a traditional society in which it is enunciated.
It is important to grasp that the cultural and linguistic unity of the Indo-European peoples in their various phases and transformations has been clearly established, despite the atomization of the forms ultimately adopted. This simple enunciation saves time, and removes difficulties relative to the problems of cultural and traditional interrelations.
It dispels doubts, and clarifies concepts which had been forgotten, and of which modern science as we know it has always been ignorant. However, new difficulties arise, as well.
Although it is true that the traditional unity of archetypal thought, the identity of the Ideas—and therefore of the cosmogony and theogony of civilizations that seem so dissimilar to the lay person, as the Jewish, the Egyptian, the Iranian, the Greek, and the Hindu—is evident, the like does not occur with the numerous forms that they adopt in their historical development, which is not the same in all traditions. These are the forms the ideas and archetypes assume to express themselves.
If, by way of a comparative methodology, we establish the same prototypal, symbolical identities—even in their secondary manifestations—among the Indo-European civilizations and cultures including the Iberian and Celtic and the Precolumbian, not only do we come to discover impressive formal relationships, but we end by altering our conception of the world, and denying the validity of the of the pseudo-official and pseudo-scientific hypotheses in vogue, its judgments.
These judgments begin with a description of reality that their subjects have inherited unawares, and that they regard as their own, and even personal, while they are no more than a package of fantastic theses and opinions generated from the humanist Renaissance onward. These theses and opinions are accepted as if they were the actual world that is, they mistake what is thought of the cosmos today with what the cosmos is in itself.
Such a one, as subject of these concerns, will experience his or her findings as revelations, since they dissipate one's ignorance, and gleam with the light of Knowledge, which, for that matter, is always self-sufficient. Eric S. Thompson, Maya History and Religion Univ. Here these cultures are in full conformity with all traditional societies, in which the symbol of the Wheel—image of the cycle that returns to its starting point—plays such an outstanding role, just as it does in the myths associated with the "eternal return.
The identity of these situations and beings is obtained in virtue of their status as projections of an eternal archetype or prototype, to which they correspond, and with which they identify. See also the translation by Ch. Dibble and Arthur J. There is a document that clearly demonstrates the level of knowledge that had been attained by the majority of the Precolumbian peoples by the time of the arrival of the Europeans. There we have a report of a dialogue between the two personages.
The conquistador, after having defeated the cacique, began to admonish him, telling him that it would well that the Indians would now leave off making war on one another, that they would cease to dance and become intoxicated, and that they would all immediately put themselves under the obedience of the King of Spain, who was all-powerful, and the Sovereign Pontiff, who was infallible.
To which Nicarao responded that they had no intention of leaving war to women, and that their dancing and inebriation harmed no one. Then he began to ask some questions.
How came it, he inquired, that the Spaniards' religion forbade them to kill, and yet they killed the Indians? And then some more sybiline questions, and this is what is interesting: Had the Spaniards, after all, heard of the Flood?
Would there be another? What would happen at the end of time? Would the world be destroyed? Would the stars fall on it? When would the sun cease its course, and be extinguished, along with the moon and stars? How large were the stars, and who supported them and moved them? Where will the soul go after its separation from the body?
Will the King and the Pontiff perhaps not die, the one being all-powerful, and the other infallible?
And then too—to speak of other matters—why would so few men want so much gold? Obviously, having lost his battle with the Spaniard not for want of courage, but owing to a technological difference in weaponry, the cacique knew perfectly well the ignorance of the ambitious conquistadors, and had had contemptuously to surrender to the might of persons who knew nothing of the universal cosmogony and theogony. Their ignorance demonstrated an intellectual and spiritual superiority on the part of the vanquished over the victor—the latter, it is obvious, being unable to answer the questions of the former.
We cite this text here as an example of the thought of the Precolumbians, as well as of the knowledge they had of the problems of cosmogony and theogony, especially in a small nation where no great civilization could have arisen.
The energy originates from the nuclear fusion of hydrogen into helium in the Sun's core nucleosynthesis. Over millions of years, the energy is transported outward to the visible surface, where it is radiated into space.
The Sun's atmosphere has two transparent layers. The chromosphere is just above the photosphere. The corona is the outer part of the Sun's atmosphere. In the outer region of the corona, particles travel away from the Sun and stretch far out into space. The chromosphere and corona can only be seen during solar eclipses, or with instruments that simulate a solar eclipse.
The symbol protected the king and was an agent of his destructive powers, spitting fire and associated with the goddess Wadjit. The Greek word uraeus is typically used to describe the cobra in this pose.
The word may have its origins from the Egyptian words which meant "she who rears up". The species of cobra represented as the uraeus is the Naja haje. In Hindu the cobra is associated with Lord Shiva the 'Creator'. The cobra, a symbol of fertility, is often shown together with Shiva in stone sculptures and paintings. Cobra was the symbol of the Pharaoh. The cobra was used for the low g in hieroglyphics. The cobra was also on the double crown of Egypt. Cobras were a sign of new life and resurrection.
The word may have its origins from the Egyptian words which meant she who rears up. The royal uraeus on his forehead protects him against all evil. The uraeus was a symbol for various things from early times including: the sun, Lower Egypt, the king and a number of deities. Ancient Egyptian Dynasties Prov. This painting symbolizes the power of the original snake well known by so many cultures The snake is also a symbol of transformation and evolution.
The snake finds its place in the human body in the spine. The spine is most important as a nervous center but as a carrier of spiritual energy too, called by some oriental people Kundalini.
The uraeus was associated from as early as the predynastic Period with the Delta region, or Lower Egypt, and was featured prominently above the brow on the royal crown or the royal head cloth.
The uraeus is often combined with the sun disk. The cobra, with its dilated hood framing the disk of the sun, was said to represent the fiery eye of Re. The two symbols were also depicted with various solar-linked deities, in particular Sekhmet, who is represented in the exhibition as a lion-headed goddess carrying the solar disk and uraeus above her head. The uraeus in its protective function is often incorporated into scenes from the Book of the Dead, associating uraeus with the underworld.
He needs to study. It stated that every 11 years the Sun's magnetic poles rotate and swap ends, which causes a solar flare.
How do the magnetic poles rotate? Also, I know that the Earth's magnetic poles are slowly rotating and over thousands of years will be reversed - is this for the same reason the Sun's poles rotate? Yes, both the Sun and the Earth reverse their magnetic fields. Both the Sun and the Earth are electromagnets, not permanent magnets despite the Earth's core being made up of iron and nickel. So it is electric currents moving through the plasma of the Sun and the molten rock of the Earth's interior that generate the magnetic fields.
These currents have instabilities that build up until the field reverses to relieve stress. With the Sun, it happens pretty regularly every 11 years. The magnetic flip is the root cause of the year cycle of solar flares, but it doesn't cause one particular flare.
Solar flares are just more likely in the couple of years around the field flip called solar maximum. He appears at the very beginning of the book, in chapter one, wearing a waistcoat, and muttering "Oh dear! Oh dear! I shall be too late! The Rabbit shows up again in the last two chapters, as a herald-like servant of the King and Queen of Hearts Chapter 1 Down the Rabbit-Hole Alice was beginning to get very tired of sitting by her sister on the bank, and of having nothing to do: once or twice she had peeped into the book her sister was reading, but it had no pictures or conversations in it, 'and what is the use of a book,' thought Alice 'without pictures or conversation?
There was nothing so very remarkable in that; nor did Alice think it so very much out of the way to hear the Rabbit say to itself, 'Oh dear! I shall be late! In another moment down went Alice after it, never once considering how in the world she was to get out again. The rabbit-hole went straight on like a tunnel for some way, and then dipped suddenly down, so suddenly that Alice had not a moment to think about stopping herself before she found herself falling down a very deep well.
Either the well was very deep, or she fell very slowly, for she had plenty of time as she went down to look about her and to wonder what was going to happen next.
First, she tried to look down and make out what she was coming to, but it was too dark to see anything; then she looked at the sides of the well, and noticed that they were filled with cupboards and book-shelves; here and there she saw maps and pictures hung upon pegs. She took down a jar from one of the shelves as she passed; it was labelled 'ORANGE MARMALADE', but to her great disappointment it was empty: she did not like to drop the jar for fear of killing somebody, so managed to put it into one of the cupboards as she fell past it.
How brave they'll all think me at home! Why, I wouldn't say anything about it, even if I fell off the top of the house! Down, down, down. Would the fall never come to an end! Let me see: that would be four thousand miles down, I think - ' for, you see, Alice had learnt several things of this sort in her lessons in the schoolroom, and though this was not a very good opportunity for showing off her knowledge, as there was no one to listen to her, still it was good practice to say it over ' - yes, that's about the right distance - but then I wonder what Latitude or Longitude I've got to?
Presently she began again. How funny it'll seem to come out among the people that walk with their heads downward! The Antipathies, I think - ' she was rather glad there was no one listening, this time, as it didn't sound at all the right word ' - but I shall have to ask them what the name of the country is, you know. Please, Ma'am, is this New Zealand or Australia?
Do you think you could manage it? No, it'll never do to ask: perhaps I shall see it written up somewhere. There was nothing else to do, so Alice soon began talking again. Dinah my dear! I wish you were down here with me!
There are no mice in the air, I'm afraid, but you might catch a bat, and that's very like a mouse, you know. But do cats eat bats, I wonder? Do cats eat bats? She felt that she was dozing off, and had just begun to dream that she was walking hand in hand with Dinah, and saying to her very earnestly, 'Now, Dinah, tell me the truth: did you ever eat a bat?
Alice was not a bit hurt, and she jumped up on to her feet in a moment: she looked up, but it was all dark overhead; before her was another long passage, and the White Rabbit was still in sight, hurrying down it. There was not a moment to be lost: away went Alice like the wind, and was just in time to hear it say, as it turned a corner, 'Oh my ears and whiskers, how late it's getting!
When viands were scarce parents used to tell their children to point their potatoes to the salt, cheese, bacon, etc. The facts available to us militate against this interpretation. To measure swords. To try whether or not one is strong enough or sufficiently equally matched to contend against another. The phrase is from duelling, in which the seconds measure the swords to see that both are of the same length.
Tras el crimen, el colegio fue desalojado. June 13th 07 Let us swallow them up alive as the grave; and whole, as those that go down into the pit: 12 degluttiamus eum sicut infernus viventem et integrum quasi descendentem in lacum Prov. Oliver Goldsmith He got his start with Sun Records in Like fellow Sun recording artists Jerry Lee Lewis, Carl Perkins and Elvis Presley, Cash used country and gospel influences in what was called rockabilly, an early form of rock 'n' roll.