The place folklore of Siberian
Estonians today. Reflections of adaptation
In the second half of the 19th
and the beginning of the 20th century Estonian settlements were
founded in Russia, and also in Siberia. Today about thirty of
them still exist. The number of Estonians who lived in Siberia
in 1939 (33,600) has decreased by half.
In the following article I
aim to study the associations between the place of living and
the place folklore of the Estonians in Siberia. As research material
I have used the materials of field trips of the Estonian Folklore
Archives from the years 1991-2000, the writings by Rosalie Ottesson
of Upper-Bulanka village of the 1970s, the records of the linguistic
expeditions of the Institute of the Estonian Language and other
For comparison I have chosen
the place folklore of the Russians who settled in East-Siberia
in the 16th-18th centuries (the so-called Starozhils or
Chaldons) and Old Believers (Starovers or Semeiskis)
(see Eliasov 1960). The above-mentioned Russian settlers differ
from Estonians mainly in that the former went to Siberia nearly
three centuries earlier (starting from the 16th century). Also
they communicated closely with the native inhabitants - the Buryats,
Yakutians and others - and borrowed lots of stories about the
natural conditions and nations of Siberia from them. So the place
tradition of the earlier Russian settlers includes much more
legends than that of Estonians. Tales have been collected from
East-Siberian Russians since the 1930s. I am also going to draw
some comparison with the folklore of the Kveens who migrated
from Finland to Norway (see Saressalo 1996).
The place and tradition
The problem of how folklore
changes in the course of migration is an interesting one for
folkloristics. And especially so in those genres, which inherently
have to be definite (like place-related tradition) and which
cannot just be 'taken along' (unlike, for example, songs, games,
etc.), because in such a transfer their original meaning would
be lost. We are looking for an answer to the question how folklore
connected with a new environment is created.
This analysis is primarily
based on the tradition in the exile villages of Upper-Suetuk
(founded probably in 1850) and Upper-Bulanka (founded probably
in 1859) - the tradition, that excels in its elaboration and
originality. Also, folk tales belong to the active tradition
there. It must be once more emphasised that this is what place
folklore is like today, earlier the situation might have been
different. The interviewees are people born in Siberia already,
belonging to the third, and in the older villages, to the fifth
generation of immigrants.
on the left, the schoolhouse in Mägiküla on the right,
Altküla street in the foreground. Photo: Pille Niin 2000.
ERA colour photo 3593.
Place folklore is shaped by
the environment, that is connected with the narrative: definite
geographical places, events, people. Therefore the place folklore
of each nation is different, yet borrowings can be found. A folk
narrative is, for example, taken over from one nation in such
a way that traditional, often even internationally well-known
plots and patterns are associated with specific places and people.
Lauri Honko calls it adaptation (Honko 1979: 60), in a given
case adaptation to a place.
People who have moved from
their place of living have several possibilities to create folklore:
to adapt the old tradition to new conditions and places; to create
a new folklore; to borrow place-related or other tradition from
the local inhabitants. The recorded place folklore of Estonians
in Siberia may be divided into three:
- Tales about places in Estonia
or the so-called folklore that has been brought along;
- Folklore borrowed from neighbouring
- Place folklore created by
the Siberian Estonians themselves.
The tales from the first subdivision
are not in active use. The place-related folklore taken over
from other nations (Russians, but also other local ethnic groups)
is to a large extent incidental. The folklore belonging to the
third subdivision is abundant and will be dealt with at length.
1. Tales about places in
Estonia lost their
actuality after emigration. Talking to a few people who emigrated
in their childhood, I heard emotional remembrances of their home
in Estonia. They treasured the memory of the land of their ancestors.
They paid particular attention to the nature, to their nostalgia
for homely places. Most probably the settlers and exiles spoke
legends associated with their lost homes. Unfortunately these
people are not alive any more, their children and grandchildren
still tell a couple of stories they have heard about life in
Estonia, but their knowledge of the situation in Estonia is scanty,
usually they do not know the geography of Estonia. In addition
to the knowledge of landscape, place folklore requires some knowledge
of the history of Estonia, for instance the stories about the
plague, the legend of the treasure of the Swedish king, etc.
It seems that the perception of time was disrupted when the settlers
left Estonia, chronology does not reach any earlier than the
time of emigration. Nevertheless, people know about the hard
life in the manors in Estonia, which was the reason for emigration.
So it might be considered rare that people who have never been
to Estonia, still tell stories of the places and bygone times
in Estonia (see also Piho 1995: 215). (1)
To a certain degree, the following
example could be considered a local legend, although there is
no specification to the place in the text, presumably it is not
vital to the narrator, the place connected with parents is more
Mamma said that somewhere
there had been a rock. And in that rock it was said that there
was an impression left by the God. And when it rained, they went
there and brought that water [from
the print] as medicine. But I don't know where that rock was.
But she said that there was a rock. FAM 10 (8) < Tomsk
oblast (2), Kaseküla village - K. Peebo
< Minni Erikson, b. 1914 (1993).
2. Borrowings from peoples
in the neighbourhood.
Under this heading among more widespread folklore, I have placed
texts about the origin and settlement of other nations, mainly
natives, events that took place in Siberia before the Estonians
came, the origin of place names in the surrounding settlements,
etc. There are local legends explaining the origin of both Russian
and Tatar names. Often there is only one variant of a story recorded
For example they speak about
the origin of the name of the grove near the neighbouring village
(Besboinaya, there those whites and reds started fighting),
of the district centre Kalachinskoye (Kalachik, they made
a lot of kalachiks [a kind of doughnut] there), the
name of the river flowing nearby:
As [the Russians] started war here they started
war with whom. Yeah, they started war. Yermak's war that was,
yes. And so the Russians had taken and driven them [Tatars]
there into the water. [---] The Tatars went into the river
one after another and shouted: "Ui-ui-ui-ui!" And so
the river was named Uyu and now it is Uyu because that Tatar
said so. Well. And that's it. Nothing else. FAV 90 < Omsk
oblast, Lilliküla village - A. Jürgenson, A. Tuisk
< Jelisaveta Kakk, b. 1926 (1996).
The story was told by Liisa
Kakk from Lilliküla and she had heard it from a Russian
man called Mishka, who had teased the Tatars: "And how the
Russians drove you into the water and you yelled 'Ui-ui-ui-ui!'
" Uy is a tributary of Irtysh and it is known to mean a
house, home in the Tatar language.
The legends of burial mounds
and barrows were adapted more successfully into Estonian folklore.
Barrows can be found for example in a field near the village
Estonia in Altai territory and behind the cemetery of Upper-Bulanka
in Krasnoyarsk territory. The location near the village surely
helped the related legends to enter the tradition. This is an
extremely widespread nomadic legend of the self-burial of the
Chudes. It is spoken by local ethnic groups (Hakasses, Tyvas,
Yakuts, etc.) and by Siberian and European Russians, associating
it with different patterns (white trees starting to grow; mining
of copper and silver; suffocating oneself under the house) and
different nations (the Chudes, Kirghizes, Bargutians). The following
narrative has been recorded near Chita in 1941:
It seems it was not that
long ago, maybe half a thousand years ago, when a nation called
Chudes lived here before the Russians and Tunguses. They were
a healthy and strong nation, they turned round large chunks of
land barehanded to get the copper and silver. They evidently
got much of this ore; they built furnaces and melted it. They
must have been skillful, after their time there have not been
such masters. When they knew that new peoples were coming there,
they left of their own free will. But God knows where they went.
The Tunguses have not met them since, neither have the Russians
seen them (Eliasov
It is believed that the tales
about the Chudes have reached the folklore of Siberian Russians
from the natives, or in other words this is the folklore the
newcomers borrowed from the local inhabitants, because these
tales are connected with specific places in the Siberian landscape
(Eliasov 1960: 80-83). At the same time Russian settlers from
Altai brought along epic songs about the Chudes (Grünthal
1997: 156). These tales are unknown in Estonia. Felix Oinas thinks
such adaptation of this international legend can be caused by
the situation where the new settlers find fragments of graves
with human bones and utensils and they associate the find with
real or fictitious nations (Oinas 1979: 122).
[Near the hills] Some archaeologists
had been excavating there. But those hills were not to be touched,
it was forbidden. Some rich people were buried there. Õie
Ups, about 50 yrs., oral report < Tallinn < Altai territory,
Estonia village (2000).
From Upper-Bulan the road
takes to Lower-Bulan. In the land of Upper-Bulan by the road
there are barrows, [---]
high mounds, which prove that some kind of residential rooms
have been in those places. Our parents told us that these were
the places of Tatar yurts. Once the Tatars lived in the land
of Upper-Bulan, just in that place the Tatar yurts had been.
For some reason the Tatars let down the ceilings of their yurts
and left the place. Where they went, nobody could explain us.
Some old people knew that
earlier the Tatars had such a custom. When somebody in the yurt
died, they went and built a new yurt in a new place. But they
let the ceiling of the old yurt down on the dead body. Buried
the corpse under the yurt.
RKM II 318, 327/8 < Krasnoyarsk territory, Upper-Bulanka village
- Rosalie Ottesson, b. 1899 (1976).
[---] under the hills of
the Tatar yurt there are people's bodies. Once in a village men
had dug one of the hills open. They had found human bones there
in the earth, also utensils and a steelyard. They had left everything
as it was and filled it up with earth. So that under the hills
of the Tatar yurts there are the dead bodies of Tatars. It is
forbidden to dig those hills. RKM II 318, 347/8 < Krasnoyarsk
territory, Upper-Bulanka village - Rosalie Ottesson, b. 1899
These tales were written down
by Rosalie Ottesson in Upper-Bulanka village in the 1970s, but
also decades later the inhabitants of Upper-Bulanka know this
legend. Maybe the reason for the popularity of this tale was,
besides the familiar pattern and the location of the hills close
to the village, the singularity of the place, its sacredness
- barrows were regarded as inherently sacred. Here one of the
tasks of place-related legends becomes manifest - the warning
(Remmel 1994: 28), which is also rendered by the narrator of
the sample text. The serious recommendation to keep away from
the slightly frightening, strange place, will make our contemporaries
sooner explore it with excitement, just as the members of the
folklore expedition did in the village of Estonia, led by local
people. (3) Anyway, the place keeps folk tales
Like already said, beside the
historical and etymological tales of their own settlement, the
folklore of older Russian villages of Eastern Siberia includes
numerous stories about the history of Siberia, the nations who
lived there, their descendance, migration. The origin of natural
objects (for instance Siberia, Lake Baikal, the Sayan Mountains)
and/or their names is explained, several stories from the folklore
of different local nations have been joined together (Eliasov
1960: 39). In the local legends of Siberian Estonians only few
bits of these can be found. To a large extent the Estonians have
no legends concerning the remarkable objects further from the
village (mountains, fortresses, rivers, etc.) and events that
took place before Estonians settled there. When a place associated
with a legend was close to the Estonian settlement (e.g. the
barrows), the legend could be taken into use. Place folklore
is not connected with the place only; it rather reveals and explains
the link between the place and the person. The place tradition
of native inhabitants and settlers is intrinsically diametrical,
because their connection with the territory is intrinsically
different. For the natives the place serves as a time frame and
vice versa, the immigrants are still shaping their traditional
relationship with the location.
The success of the adaptation
of new folklore is dependent on the natural and cultural environment,
the former tradition and the views of the users (cf. Honko 1972).
Estonians have not carefully studied the landscape marked by
other nations, nor have they borrowed the related tradition into
their use. The corresponding processes of mutual influence are
slow by nature and folklore needs time to shape. Also the local
inhabitants remained strange for the Estonians, the villagers
often cannot tell the difference between them (cf. Viikberg 1997:
41-42; Tuisk 1999: 91; 101). From the above it can be concluded
that the landscape further away from the village and the events
that had taken place 'before their time' (i.e. before they came
there), were not important for the Estonians. Another reason
may be that the folklore of a strange nation represents strange
identity, and they tried to keep it away from their own. Estonians
drew a line between their world and the strange world - they
did not reflect on the history of the origin and settlement of
the natives. They managed without the strange culture.
3. Place folklore created
by Estonians themselves
by Estonians near Upper-Suetuk. Pille Niin, the folklore collector,
is standing. Photo: Astrid Tuisk 2000. ERA colour photo 3609.
Naturally it is inconceivable that Estonians would have borrowed
the local legends or would not have created their own. That would
have been impossible, because the places Estonians settled were
scarcely populated, in some places it was the land of wandering
shepherds. The Estonians themselves cultured the landscape of
their village environs - they cut the forest, made the land arable,
built the houses, gave names to the places and created their
own place folklore.
The bulk of the local narratives
of Siberian Estonians consist in the folk etymology of toponyms.
Part of the microtoponymy of the environs of the settlements,
of the names of mountains, fields, etc. is in the Estonian language.
These names are spirited and humorous, like their explanations
(Tondilossi [haunted castle] swamp - earlier there
were tall trees, then it burned down). Lauri Honko (1979:
62) points out that those toponyms retain the folk tales that
are connected with landscape and keep them in use. The studied
material serves as evidence to it. Most of the toponyms are associated
with a story, most frequently a notice or sometimes a longer
story. Among the mentioned stories there were no legend types
of international circulation.
The Estonian settlers also
explain toponyms in the foreign language, proceeding from the
history of their settlement. The explanations of the names of
current and earlier Estonian settlements may be based on reality
or fantasy, but often both are combined (see also Hiiemäe
1978: 62-64). Within one village the explanations may vary and
even contradict each other.
Below the five most characteristic features of place names are
I. The name may be derived
from the characteristic feature of the place. Geographical places, mountains, hills
are named according to their shape (for example Sadulamägi
'Saddle Hill', near Suetuki). Forests and swamps, but also Estonian
settlements are called according to natural objects or birds
(Marjasoo 'Berry Swamp', Lilliküla 'Flower
Village', Kaseküla 'Birch Village', Kullisaar
'Hawk Island'). This type of naming has been productive but it
does not often include a lengthier explanation. Just mentioned
Sadulamägi - 'like on a saddle', etc.
II. The name may be given
after a certain event.
For example: Kahrusaar 'Bear Island', because kahr
[a bear] killed a horse. Social-historical events are
hardly ever found in toponyms.
III. Most often the name
is given after a person connected with the place. The name was not given after a ruler
or a commander-in-chief or a nation who lived in the same place
earlier, but most often after an Estonian landowner, who was
The name is given after the
'first' inhabitant: the ones who cleared the fields or owned
land, the founders of farms or villages, the first one buried
on the cemetery, etc. The farms of the immigrants or hutors
(in Russian 'scattered farms') were destroyed when the kolkhozes
were founded in the 1930s, but the places are still called after
the families who lived in the hutors.
The mountains and fields
bear the names of earlier farmers. I mention some mauntains and
steppes where the owners earlier farmed. Four kilometres from
Bulan in the direction of Karatoos is Nugis mountain, Nugis steppe
and the river Nugis. The land where Nugis farmed and made hay
bears his name to this day. In the neighbourhood of Nugis the
farmer was Habe, J. This place bears the name of Habe: Habe mountain,
Habe steppe, the river Habe. The river Bulan flows by their fields
to Bulan. Bears the name of these farmers. The part of river
that flows by their fields. To this day these fields, mountains
and rivers have not got new names. The men left this world long
ago. The lands were taken to the kolkhozes. Now they are in sovkhozes.
But the lands still bear the names of their former owners. RKM II 318, 322/3 < Krasnoyarsk
territory, Upper-Bulanka village - Rosalie Ottesson, b. 1899
In the Far East even the Russians
called the bays - for example Alviuse, Valtoni puht
- by the names given by Estonians (Mäger 1970: 216).
Today the names of the fields
have survived and older people still remember the people whose
names these are but who are rarely described. The facts have
been preserved but there are no situations connected with them
that could be narrated.
The same tendency - to associate
places with local people who really existed - can be seen in
the names of graveyards. For example a graveyard in a grove near
Orlovka is called Kuke kolk ('grove' in some Russian dialects).
Kukk was to brew beer for
the October celebration; he would make good wort and beer. And
the horse started to bolt, don't know why, usually it was a quiet
tame horse. Started to bolt, pots fell down and wood and tramped
through his leg and stomach. He was the first then to be buried,
it is now called Kuke kolk
[a graveyard in Orlovka]. EFA I 20, 75 (3) < Omsk oblast,
Ivanovka village < Orlovka village < Omsk oblast, Finnõ
village - E. Vahtramäe < Semjon Jurjev, b. 1928 (1997).
According to other data the
graveyard in Orlovka had been founded in 1944 to bury the victims
of a lung disease (Viikberg & Vaba 1984: 213).
The graveyard of the village
of Yuryev is called Kübara mägi 'Hat Hill' after
a former villager's name, not after the shape of the hill. Also
the Kveens from Pyssyjoe have named a graveyard after the first
person that was buried there: the graveyard founded in 1908 is
called Anna after Anna Eriksen - the dead people are taken
to Anna (Saressalo 1996: 139). This is an interesting and old-fashioned
way of denomination. Usually graveyards are managed by churches
and therefore they are named after saints.
A separate group of reports
give information about villages named after the first inhabitant,
of a different nationality, but a real person. For example, the
Russian names Ivanov, Kovalyov, Pardinov, Afanasyev, Semyonov,
Nikolayev, Ryzhkov, the German name Rosental. These communities
were founded to settle the immigrants on the land specifically
measured out for that purpose (pereselenteskii utastok),
and these plots needed a name. In some cases the plot already
had a name and this name could be replaced or retained.(4)
In addition to official names
the villages could also have parallel names like Kirbuküla
'Flea village' (officially Uus-Viru - 'New-Viru'): the first
inhabitant had been a man called Kirp/the first inhabitant had
had a lot of fleas.
Among the names of the Russian
villages in East Siberia the largest group is also formed of
those named after the founder. A parrallel may be drawn: in almost
all Kveen villages the founder of the village is known. According
to the tradition there are even two men who are likely to be
the founders of Pyssyjoe, a village founded two and a half centuries
ago, Sammeli Kippainen and Erik Juntinpoika. Similar events are
associated with either of them and the families of both men are
competing for the honour of the founder (Saressalo 1996: 139;
207). In Estonia it is also thought that the place name has often
been designated by the founder, the name of the church by the
builder, etc. (Viidalepp 1959: 440). Similar cases of the origin
of village names are also known by other Estonian emigrants,
for instance by the Black Sea (Võime 1980: 17; 21) and
on the Volga (Võti 1984: 124).(5)
IV. Immigrants typically
give their villages names which are brought along from their
former home and which hint to their origin. For example places named after a specific geographic
location (Yuryev, Orava, Rõuge, Latvians
have used Liepaja, Kurzeme, Daugava, the
Ukraininas have used Smolenka, Orlovka, Poltavka,
Kievka). Also the name of the home country is used (Estonia,
Estonka, Novaya Liflandia, Liiviküla
'New Livonia', but also Latõevo - from the
Russian name of Latvia). A village could also be called after
an ethnonym, which in some places is used as a parallel name
to this day - Viruküla 'Estonian village', Lätiküla
V. Ethnoromantic names,
which supported the idea of belonging together.
While no folk tales were created in connection with the above
village names, it was done in the case of these names:
This name - if I am not
mistaken, here was a big river, then a man named Vambola had
come through that river and had been drowned in the river and
then the village had got its name from that. Grandmother told
me when I was maybe 10 years old or so. RKM II 466, 51/2 (2) < Tomsk oblast, Vambola
village - M.-A. Remmel < Klara Peri, 67 yrs. (1995).
There's a book "Vambola".
Once he had been an Estonian hero.
RKM II 466, 90 (3) < Tomsk oblast, Vambola village - A. Korb
< Evald Voormann, b. 1918 (1995). Commentary of a long-time
schoolteacher at Vambola.
The disappearance of information
concerning name etymology is connected with poor knowledge of
the history of Estonian culture and geography and changes in
the ethnic identity. The myths from the period of National Awakening
are not recognised and the ethnoromantic symbolic names (Vambola,
Linda, and Koidula) have lost their meaning due to education
and media in the Russian language. According to a survey conducted
in the 1980s 8.2% of the interviewees knew the epic Kalevipoeg
and 5.5% knew Lydia Koidula (Lotkin 1996: 242; 240). Of course,
for the one who does not know Estonian language it is difficult
to associate the names Vambola and Koidula with the official
names of the villages Vambalõ and Kaidulõga (both
with a stress on the second syllable). Typically to socialist
countries, the local kolkhoz in Vambola carried the name of a
revolutionary and in front of the office of the kolkhoz there
is the bust sculpture of Viktor Kingissepp (revolutionary in
Estonia). So the next explanatory version makes a logical conclusion:
(in Russian, 'Koidula was an Estonian revolutionary, Lidia Koidula,
named in her honour') RKM II 466, 256 (3) < Tomsk oblast,
Vambola village < Kemerovo oblast, Koidula village - A. Tuisk
< Elfriede Roomet (1995).
names in Siberia. Uusküla. Photo: Astrid Tuisk 1999. ERA
colour photo 1728.
In a way it is characteristic
that the name of the Yuryev settlement is not associated with
Tartu, explanation of this word is not attempted. There were
at least five villages called Linda, in Canada there were communities
named Linda and Kalev. According to popular belief one of the
Linda settlements had got its name not after Kalevipoeg's mother,
but after a person who had lived there. It is also known that
for a short period a place near the Estonian settlement in British
Columbia was called after its founder, Admiral Pitka's daughter
- Linda River (Raag 1999: 57). This proves that information must
be carefully collected when interpreting names, because with
reference to folklore, the desirable name could be chosen after
a specific person.
Place folklore and local
The names of settlements make
it particularly clear that the tradition of the history of settlements
changes quickly depending on the local conditions. In the tales
real events are entwined with fantasy. Times, events, things
and people from the distance of a hundred to a hundred and fifty
years are better known, that is why these stories are truer to
fact. But there are plenty of complicated situations that influence
tradition: sometimes the founder of the village is not known;
at the same time several families from different places settled,
besides that the Estonian names could cause difficulties in the
official bureaucracy in the Russian language. The explanations
of some village names have not survived due to different reasons.
Local folklore changes quickly as generations change and villages
become empty. Rosalie Otteson in the 1970s and linguistic expeditions
in the 1980s have recorded many vivid stories, which could not
be written down any more in the 1990s folklore field trips (e.g.
the name Orlovka after the first inhabitant Urg).
In 1996 in Mikhailovka, however,
the legend of the origin of the village (formerly Pardinova)
was recorded from several narrators. (6) To
the well-known pattern - the village has got its name after the
first inhabitant - specific explanations are added. For example
one version regards the first inhabitant as the founder, another
speaks of a landowner or civil servant, in whose land they had
Most of the village names of
the East Siberian Russians have also got their names namely after
the founder, moreover, the stories vary considerably. Lazar Eliasov
comments: "In summary the divergence of the variants does
not consist in different understanding of the history of the
name, but in the different conception of the life of the person
after whom the place had been named. Some regard him a voluntary
settler, others maintain the founder had been an exile or a refugee,
third ones say he had been here to dig secretly for gold or hunt
for valuable fur, etc." (Eliasov 1960: 210-211). The popular
version that village lands belonged to manor lords is not true,
because manor estates are known not to have existed in Siberia.
As time passes, facts become
gradually vaguer, tradition is assimilated. For example, one
generally used explanation begins to dominate. The tradition
of the first inhabitant will suit for any toponym that includes
a person's name, even in cases it is explicitly wrong (Vambola,
Mikhailovka). Also the 'source person' of the toponym will lose
his individuality, becoming just 'a man': he or his life story
cannot be described (for example Andresejärv 'Lake
Andres', at which a miller Andres had lived with his family,
nothing more is known about him). However, such gradual change
of narratives over generations, in transition from one stage
to another is well known in folklore.
Place folklore of Upper-Suetuk
The exile village in Upper-Suetuk
has been in a favourable position as for the origin and survival
of local narratives. The stories about the origin of names are
closely connected with stories about the history of foundation
and origin and starting a new life. Traditional history also
involves the origin of the village name. The name Upper-Suetuk
did not come after a founder, but the legend skilfully associates
the name with the foundation of the village.
There were no matches [---] could not get those anywhere.
But then he [the founder of the village Kuldmäe, an
ancestor of the narrator] had made a big hole there in the
bank and he put wood in there and
there it was. And when
here was a village already, many people already came. Had no
matches, then came to him: "Let's go to 'soojatuki' [hot
firebrand]." Well, so they came to take those matches,
or, those brands there. So it finally was Suetukk. RKM, Mgn
II 4384 (2) < Krasnoyarsk territory, Upper-Suetuk village
- A. Tuisk, K. Peebo < Anna Koolina, 76 yrs. (1992).
This tale clearly originates
from Estonian settlers (the Estonian interpretation of the words
soe tukk - Suetuk), today several versions close to this
one circulate in the village. Actually Suetuk is the name of
river, which flows through the village, the tributary of the
Historical sources prove that
the founder of the settlement was really Jüri Kuldmäe
(Viikberg 1988: 286) and his first homestead is called Vana-Jüri
mägi 'Old Jüri's Hill'.
Kuldmäe Jüri was
the first man here, three of them came here. My grandmother is
Kuldmäe's sons' daughter. Kuldmäe Jüri lived to
be 102 years old, the hill here is Vana-Jüri mägi. RKM II 449, 115/6 (52) < Krasnoyarsk
territory, Upper-Suetuk v. - A. Korb < Anni Uhvelt, 69 yrs.
and Eduard Uhvelt, 70 yrs. (1992).
The patterns are combined and
for example the name legend of Suetuk may not mention the founder
My grandmother's grandparents
were exiled here. Three years they came. Grandmother was born
on the way. Grandmother's parents were from Sweden. As there
was nothing else here but barely a hot brand (soe tukk) smoldering,
they called it Soetukk.
RKM II 449, 645 (1) < Krasnoyarsk territory, Upper-Suetuk
village - K. Peebo, A. Tuisk < Linda Orlik, b. 1920 (1992).
The tales about Old-Jüri
are limited to brief information only - the first place of Old-Jüri
(isbuska, koobas 'cave') was on the hill slope or he built
the first house in the village. The message may be supplemented
with illustrating fillers, poetic developments, description of
the first place where the founder had lived, etc. Both texts
may become contaminated by other, generally known narratives
about the first inhabitant or the arrival of ancestors. Similarly
to place legends, definitions of time, person and place are also
considered important in settlement narratives (cf. for example
the settlement stories of Lapland in Simonsuuri 1951: 15 and
The family tradition of Old-Jüri's
descendants is richer in facts and events. This could be expected,
because the story of the exile or emigration of one's ancestors
is known more thoroughly than the origin of the village (see
for example Korb 2000). The stories give various reasons why
Old-Jüri was exiled (would not give false evidence; hit
the overseer), the number of his children varies, as well
as his relation to the narrator (grandma's grandfather; grandmother's
husband), description of his journey to Siberia, and the
family name of Old-Jüri.
According to folklore Old-Jüri was a significant man in
the village: he lived to be 102 years old, he sang well and was
a strong man. A couple of texts raise doubts if they speak about
the Old-Jüri whom the narrators today do not remember personally.
Maybe the narrators just follow the logic of tradition, describing
Old-Jüri as they do, adding features of other traditional
figures to his personality. Old-Jüri, being fixed in the
tradition as a vivid personality, supported the rise of tradition
related with the history of the settlement.
For those who know the folklore,
all the knowledge about the founding of the village, the names
of the hills and the first inhabitants merges and forms a unified
whole knowledge of home, its environs and history. Which part
of this knowledge is being narrated, depends on the circumstances.
To strangers, for example to the collectors of folklore, well-known
stories are told in answer to questions.
Jüri Viikberg's and the
local researcher Aleksander Pool's versions of the history of
the settlement vary in details. The local men know particularly
well about the latter variant. There is no village museum in
Upper-Suetuk (in several settlements this institution enlightens
people about the village history) (see Korb 2000). Local schools
give some information to the pupils about the local history.
The work of a local researcher influences the folklore to some
Let us point out the individuality
of the place folklore of Upper-Suetuk compared to that of other
settlements and exile villages. In Tsvetnopolye, like in some
other settlements, people can occasionally mention the name of
the first Estonian and show the location of his house. But today
it is not part of the active tradition, because the settlement
there has not been so steady. In certain settlements (for instance
Upper-Bulanka, Vana-Viru) the former existence of local folklore
may be inferred, but in connection with the decrease of population
it is noticeable that the narratives are rapidly disappearing
from the tradition. Upper-Suetuk is situated in the foothills
of the Sayan Mountains, surrounded by natural landscape with
numerous hills, rivers, mountain ridges, lakes, springs, logad
(in Russian 'hollow'), etc. In the places where the territory
populated by Estonians was larger and other villages were further
away, the place names and tradition emerged more easily and also
The place folklore of Upper-Suetuk
is more developed and integrated than the folklore of other villages.
The toponyms have a fixed role in retaining the history of the
The stories of the origin of
villages are better preserved in those settlements where they
have obtained the narrative form. People who really existed,
either rulers or locals could serve as prototypes to the characters.
Toponyms that are associated with a person's name are more binding
to the stories if there is further information on that person
(biography, nationality, name, the location of the first house,
etc.). Even more important is how the narrators comprehend themselves
through him/her (cf. Latvala 1999: 73). Memory selects and retains
only the most important. The miller Andres, the man called Kübar
who lived in the site of Juryev graveyard, etc., do not have
such relevance for the local folklore as Old-Jüri, the founder
of the village. Exceptional are such characters with whom well-known
folkloric patterns and themes are associated, for example the
hearty eater. It can be supposed that in places where such folklorisation
did not take place, the stories explaining the settlement names
were lost too.
Lassi Saressalo calls the tales
of the founders of the Kveen communities 'myths' (Saressalo 1996:
207). It is customary to name the emerging settlement after the
first inhabitants, later it is important for the identity of
the community to remember the founders. This is especially true
in case the founder did not only start a village but also became
the symbol of the homogeneity of the whole ethnic group. Estonians
needed their new identity - we are Estonians in this Siberian
land - and this required the corresponding tradition to be created.
The disruption of the continuity
of memory is considered normal when people change their place
of living. What is relevant here is the sense of the new beginning:
as a rule the narrative of one's origin begins with the 'new
start' or if the story emphasises the locality, with a time expression
of the range of memory (Jaago 2000: 174). Moving in the Estonian
settlements in Siberia one notices the 'disruption of time'.
On the other hand, the life and culture of one's village is well
known, which is usual in non-moving village communities.
'The disruption of time' may
be seen in local narratives, which are associated with Siberia,
with the journey there and the difficulties with settling in.
These may be stories about the first inhabitants, natural conditions
and the name given after the local nature (Lilliküla
'Flower Village'). Anything connected with the former homeland,
Estonia, will be left in the background when interpreting village
names (like it has happened in the settlements with Estonian
Demographers argue that the
localisation of an ethnic group can start from the third generation
(Katus 1999: 401). Today in the Siberian Estonian settlements
the third generation and in the villages of Estonian exiles the
fifth generation of Estonians and their descendants live. It
seems that they have come to a certain stage of localisation
and obtained a link with their environment. In the narratives
it is not so important what Siberia was like before Estonians
came there. Although microtoponymics in Estonian and explanations
of the origin of place names exist, on a large scale there are
no stories in the folklore about Estonian and Russian traditional
history or legends of places that are further away from the village.
The place folklore that has
emerged on the basis of Estonian names may be observed as a developing
and changing tradition. The boundary between the folklore in
other languages is relatively fixed and it does not allow taking
over the earlier local history and place folklore dealing with
farther areas. The place folklore of Siberian Estonians in the
form it is described characterises the tradition of the older
generation but as such, it is gradually withdrawing from circulation.
It may be said that Siberian
Estonians are culturally isolated, that they set themselves in
contrast to other local ethnic groups. At the same time just
this isolation may have facilitated the survival of the ethnic
group and prevented it from merging with other emigrants. Of
course, only on the basis of place folklore no final conclusions
can be made about the openness or isolation of an ethnic group.
Ethnocentric communities create cultural contacts in three ways:
by rejecting anything unfamiliar; by assimilating it; by adapting
unfamiliar elements into their culture and taking over new influences
(see Saressalo 1996: 55). It can be stated that toponymical narratives
were undoubtedly created to mark one's territory, one's leeway.
It helped to lay the borders between one's own and unfamiliar
space, one's own and strange activities and to emphasise one's
difference from others.
Stress should be laid upon
the importance of common historical experience in joining the
group. The task of the studied folklore has also been to preserve
the history of the ethnic group: information on the foundation
of villages, knowledge about people who 'have left this world
long ago', who lived in these places, etc. For creating the sense
of ethnic identity and national homogeneity, group identity with
an orientation to the past is vital. In this group identity 'roots'
become important: common ethnic origin (see Allardt & Starck
In the Estonian settlements
in Siberia remarkable place folklore was created. In the truest
sense of this word the landscape-related tradition keeps the
footprints of Siberian Estonians in it. And the other way round
- the Estonians living in Siberia hold in them the landscape
and the events that took place during their settlement.
Translated by Ann Kuslap
Estonian Folklore Archives:
- EFA - The collection of manuscripts
of the Estonian Folklore Archives (from 1996).
- FAM - The collection of stero
recordings of the Estonian Folklore Archives (from 1996).
- FAV - The collection of analogue
video recordings of the Estonian Folklore Archives (from 1990).
- RKM - The collection of manuscripts
of the folklore department of Estonian Acad. Sci. Fr. R. Kreutzwald
Museum of Literature (1945-1996).
- RKM, Mgn - The collection
of analogue cassette recordings of Estonian Acad. Sci. Fr. R.
Kreutzwald Museum of Literature (1953-1993).ð
Allardt, Erik & Starck,
Christian 1981. Vähemmistö, kieli ja yhteiskunta.
Porvoo & Helsinki & Juva.
Eliasov, Lazar 1960. Russkii
folklor Vostochnoi Sibiri, Vol. 11. Narodnye predania.
Grünthal, Riho 1997. Livvistä
liiviin. Itämerensuomalaiset etnonyymit. Helsinki.
Hiiemäe, Mall 1978. Kodavere
pajatused. Kujunemine ja koht rahvajututraditsioonis. Tallinn.
Honko, Lauri 1972. Perinne-ekologiaa
- miten ja miksi? - Sananjalka nr. 14, s. 95-04.
Honko, Lauri 1979. Perinteen
sopeutumisesta. - Sananjalka nr. 21, s. 57-75.
Jaago, Tiiu 2000. "Esiisa
" Kodukoha mõiste päritolujutustustes.
- Jürgenson, Aivar (koost. & toim.). Eestlane ja
tema maa. Konverentsi "Kodumaa ja kodupaik: eestlase territoriaalne
identiteet" (16.-17. november 1999) materjale. Tallinn,
Katus, Kalev 1999. Rahvus ja
vähemusrahvus. - Jüri Viikberg (koost. & toim.).
Eesti rahvaste raamat. Rahvusvähemused, -rühmad
ja -killud. Tallinn, lk. 400-406.
Klintberg, Bengt af 1989. Legends
today. - Kvideland, Reimund & Sehmsdorf, H. K. (eds). Nordic
Folklore. Recent Studies. Indiana, pp. 70-89.
Korb, Anu 2000. Ajalugu ja
pärimus: Siberi eestlaste jutud oma esivanematest. - Mäetagused
nr. 15, lk. 48-64; http://haldjas.folklore.ee/tagused/authors/anuk.htm.
Latvala, Pauliina 1999. Soomlase
elu kujutamine pärimuslikus ajaloos. - Mäetagused
nr. 11, lk. 72-87; http://haldjas.folklore.ee/tagused/nr11/latvala.htm.
Lotkin, Ilya 1996. Sovremennye
etnicheskie processy u latyshei i estoncev Zapadnoi Sibiri.
Mäger, Mart 1970. Eestlased
Kaug-Idas. - Saaremaast Sajaanideni ja kaugemalegi. Tallinn,
Oinas, Felix 1979. Tuudide
endamatmisest. - Kalevipoeg kütkeis ja muid esseid rahvaluulest,
mütoloogiast ja kirjandusest. Toronto, lk. 117-127.
Piho, Mare 1995. Siperian setukaiset.
- Saarinen, Tuija & Suhonen, Seppo (toim.). Koltat, karjalaiset
ja setukaiset. Pienet kansat maailmojen rajoilla. Kuopio,
Raag, Raimo 1999. Eestlane
väljaspool Eestit. Ajalooline ülevaade. Tartu.
Remmel, Mari-Ann 1994. Ega
asjale kasvab sammel pääle (Käina). Mõtisklusi
muistenditõest ja kohajuttudest. - Oras, Janika (toim.).
Loomine. Pro Folkloristica II. Tartu, lk. 26-31.
Saressalo, Lassi 1996. Kveenit.
Tutkimus erään pohjoisnorjalaisen vähemmistön
Simonsuuri, Lauri 1951. Kotiseudun
Tuisk, Astrid 1999. Siberi
eestlaste kujutlused ümberkaudsetest turgi keeli rääkivatest
rahvastest. - Kalmre, Eda (toim.). Kuuldust-nähtust.
Tänapäeva folkloorist IV. Tartu, lk. 87-107.
Viidalepp, Richard 1959. Muistendid.
- Viidalepp, Richard (toim.). Eesti rahvaluule ülevaade.
Tallinn, lk. 425-446.
Viikberg, Jüri & Vaba,
Lembit 1984. Siberi põhjaeestlasi kõnetamas II.
- Keel ja Kirjandus nr. 4, lk. 210-223.
Viikberg, Jüri 1988. Vanematest
eesti asundustest Siberis. - Keel ja Kirjandus nr. 5,
Viikberg, Jüri 1997. Eesti
külad Venemaal: keel ja identiteet. - Kulu, Hill & Metsis,
Katrin & Tammaru, Tiit (toim.). Eestlane olla
keele ja kultuuri perspektiivid. Tartu, lk. 28-52.
Võime, Lembit 1980.
Tee uude ellu. Eesti asunduste ajaloost Kaukaasia Musta mere
rannikul XIX sajani teisest poolest kuni 1929. Tallinn.
Võti, Tiina 1984. Samaara
kubermangu Novousseni maakonna Eesti asustuse kujunemisest 1855-1917.
- Eesti Rahva Muuseumi aastaraamat XXXV. Tallinn, lk.
Västrik, Ergo 1999. Vaateid
vadja rahvausundile: uurimislugu, kohapärimus ja selle seosed
kristliku traditsiooniga. Master's Theses. Manuscript in
the University of Tartu, Department of Folklore.
References from text:
The Setu people who emigrated to Siberia remember events that
took place and people who lived in Estonia more than a hundred
years ago. While the Setus regard themselves as Swedish, they
know legends speaking of the Swedish times, also legends connected
with places (The Swedish king threw a stick in the yard of the
Pechory monastery: "When this stick blossoms, I'll get my
people back!"). Why is the tradition of the Swedish times
better known in Siberia than in the mother country may be explained
by the ethnic origin and self-determination of the Setus, the
confirmation of one's identity is known to be especially important
for emigrants. Back
oblast - administrative territorial division. Back
Bengt af Klintberg argues that the reason for the vitality of
the ever popular ghost stories is not their mythological background,
but their entertaining function (Klintberg 1989: 87). Back
It is human and understandable that the first inhabitants leave
their traces on the landscape, their own place names. On the
other hand, the origin of place names is traditionally associated
with the first settlers. In the legends of different nations
a mythical or historical founder gives his name to the village.
For example in Votia the Savvokkala village had got its
name from a hero called Sava who lived in that village (Sava
geroi, boxatteri), Matitülä was named
after the Mati, the man who had built the first house there (Västrik
1999: 78). Back
The Estonian settlements of Salme and Sulevi in Caucasia are
believed to have got their name from the deck officer Jüri
Ponomar or Toomas Olev; the Estonian settlement on the Volga,
Goretski (Khorechki in Russian) is thought to have been
named after Gorechki, the local steward of state lands. Back
The examples come from Mikhailovka, formerly Pardinova village.
The village was founded in about 1906 and today there live Estonians,
Russians and Finns. The foundation of the village requires additional
research, it was not mentioned in the survey of Estonian villages
in Russia, published in 1918 by August Nigol. It is possible
that this had been a mixed-nationality village from the beginning.
Only one of the following narrators was born in the same village,
others are immigrants.
Earlier here was a landlord
- Pardinyov, his house is there in another street. He left but
the name Pardinova remained. Afterwards was named Mikhailovka,
but some still call it Pardinova. When we came it was a small
village. EFA I 17,
85 (1) < Omsk obl., Mikhailovka v. < Omski obl., Illarionovka
v. - A. Korb < Senni Lange, b. 1913 (1996).
Here a kind of landlord
had lived - Partinyov. After him the village became Pardinova.
Afterwards was called Mikhailovka. Here were lots of Estonians,
EFA I 17, 113 (1) < Omsk obl., Mikhailovka v. < Omski obl.,
Estonka v. < Omski obl., Suur-Selimi v. - A. Korb, A. Tuisk,
A. Jürgenson < Liidia Stjuff, b. 1926 (1996).
Pardinova was the name,
here we came in fifty-one, written was Mikhailovka, but called
Pardinova. Even now they call. Here was a manor lord Pardinyov,
it was all his land, after him it was called. Before kolkhozes
or how, I don't know. He had servants and a horse stud and cowhouse.
Don't know where he lived, servants were here. But when the order
changed, then he disappeared, to America or where. EFA I 18, 100 (18) < Omsk obl.,
Mikhailovka v. < Omski obl., Liflyanka v. - E. Vahtramäe
< Maria Maasik, b. 1937 and Vladimir Maasik, b. 1934 (1996).
Pardinova was, the village name was changed. Some kind of
Russian he was, Pardinyov first man. EFA I 17, 106 (3) <
Omsk obl., Mikhailovka v. < Omsk obl., Tara district - A.
Korb < Ella Maran, b. 1927 and Juhan Maran, b. 1927 (1996).
Dad was a servant in Estonia.
Heard that in Siberia there is lots of land. But here a manor
lord lived. One house only was here, beautiful house. It was
first Pardinova, called Pardinova. That landowner, who lived
here, knew that the reds will take control. Partnyov was his
surname, but I don't know what his name was. My father Kokk Pjotr
Karlovich, Oruvere August and Stjuff bought all the landlord's
Pardinova for 30,000 roubles.
EFA I 17, 89 (1) < Omsk obl., Mikhailovka v. - A. Korb <
Eduard Kokk, b. 1916 (1996).
Mikhail was the first name,
it was called after that.
EFA I 18, 54 (6) < Omski obl., Mikhailvoka v. < Omsk obl.,
Illarionovka v. - E. Vahtramäe, A. Tuisk, A. Jürgenson
- Volli Stjuff, b. 1941 (1996). Back


We set up a PostgreSQL database to analyze the most updated statistics regarding Covid-19’s deaths, confirmed, recovered, and active cases around the world. You can access this data by installing the Castodia Database Connector for Google Sheets and connecting to our database.
We derived insights by pulling data from the Castodia Database Connector using a SQL query to answer five commonly asked questions:
Note: View the source data/charts used to answer all questions by clicking this link to access the entire spreadsheet. The latest data in the images/charts in the spreadsheet and on this post are updated as of May 25, 2020. However, using Castodia you can auto-refresh the spreadsheet with fresh data that’s updated daily.
The United States still stands as the country with the highest death toll at 98,220 to date. Countries following at a distant second and third are the United Kingdom and Italy, with 36,914 and 32,877 deaths, respectively.
Expanding the dataset we analyzed in question 1, each country was populated into a geographic world map. The largest dot, the United States, indicates the highest death toll at 98,220. The following countries are indicated with the translucent, medium-sized dots, with the United Kingdom, Italy, France, Spain and Brazil. The remaining countries follow with a smaller pink dot to indicate fewer deaths, with Qatar, Lebanon, and Liberia having the lowest number of deaths, at 26.
A few of the major cities and metropolitan areas are shown above. Key highlights include New York, with a staggering 21,259 deaths compared to West Coast cities such as Los Angeles, with 2,116 deaths to date. If you'd like access to the full dataset containing data for all states and cities in the U.S, check out our spreadsheet.
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Ford Saudi Distributor Network Accelerates Growth as Mohamed Yousuf Naghi Motors and Al Jazirah Vehicles Agencies Complete Buy-Sell Agreement
Mohamed Yousuf Naghi Motors Co
- Mohamed Yousuf Naghi Motors Co. to represent Ford and Lincoln in Western and Southern regions, while Al Jazirah Vehicles Agencies Co. continue their representation of both brands in the Central, Eastern and Northern regions
- Distributor network action comes as part of Ford Motor Company’s continued commitment to the Middle East region and its efforts to deliver greater levels of customer satisfaction to its growing Saudi customer base
JEDDAH, Saudi Arabia, August 6, 2019 – Ford Middle East has confirmed the successful completion of a buy-sell agreement between its two Saudi distributors, Mohamed Yousuf Naghi Motors Co. (MYNM) and Al Jazirah Vehicles Agencies Co. (AJVA), where both distributors will serve Ford and Lincoln customers in their specific regions.
Through this agreement, MYNM now officially represents the Ford and Lincoln brands in the Western and Southern regions, and AJVA continues its representation for both brands in the Central, Eastern and Northern regions.
The realignment of territories comes nearly a year after the appointment of MYNM as a second Ford distributor in the Kingdom, and is expected to allow each distributor to focus on their customers in their respective territories while continuously building on ownership experiences, according to Randy Krieger, president of Direct Markets, at Ford Motor Company’s newly established International Markets Group.
“I’d like to congratulate both the Naghi and Al Kraidees families on the successful completion of this buy-sell agreement,” said Krieger. “Saudi Arabia is very important to us, and we trust this agreement will contribute to growing the local representation of the Ford and Lincoln brands, while breathing more energy into the way we serve our customers.”
Sheikh Mohamed Yousuf Naghi, Chairman of Mohamed Yousuf Naghi Motors Co, said: “We’re excited to be expanding our representation of Ford and Lincoln in the Kingdom, and we’re pleased to be able to bring our experience to both brands and deliver our services across the cities we will cover moving forward.”
Sheikh Abdullah bin Fahad Al Kraidees, AJVA’s President, commented: "We’ve been serving Ford and Lincoln customers in Saudi Arabia for more than 30 years and we’re looking forward to continuing this legacy and further build as we deliver the support that our customers have always expected from Al Jazirah Vehicles Agencies."
Mark Ovenden, President of Ford Motor Company’s International Markets Group, said: “Today we mark a new era for Ford in Saudi Arabia where we formalise territories between our distributors Mohamed Yousuf Naghi Motors Co. and Al Jazirah Vehicles Agencies Co.
“Both the Naghi and Al Kraidees families are renowned and prominent automotive businesses in Saudi Arabia with great history,” Ovenden continued. “I personally want to recognise the leadership and guidance of both Sheikh Mohamed Naghi and Sheikh Abdullah Al Kraidees for their commitment to the Ford and Lincoln business in the Kingdom, and look forward to seeing the brands, and partnership, develop further.”
For more information on Ford and Lincoln in Saudi Arabia, or customer service enquiries please call: 8008443673, email [email protected] Customers in the Western or Southern regions can contact: Mohammed Yousuf Naghi Motors on 920029700; customers in the Central, Eastern and Northern regions, can contact: Al Jazirah Vehicles Agencies Co. on 920002999. Customers who require 24-hour emergency roadside assistance in Saudi Arabia can contact 8008971464 or 8001272222.
About Ford Motor Company
Ford Motor Company is a global company based in Dearborn, Michigan. The company designs, manufactures, markets and services a full line of Ford cars, trucks, SUVs, electrified vehicles and Lincoln luxury vehicles, provides financial services through Ford Motor Credit Company and is pursuing leadership positions in electrification, autonomous vehicles and mobility solutions. Ford employs approximately 196,000 people worldwide. For more information regarding Ford, its products and Ford Motor Credit Company, please visit www.corporate.ford.com.
Ford’s history in the Middle East goes back more than 60 years. The company’s local importer-dealers operate more than 155 facilities in the region and directly employ more than 7,000 people, the majority of whom are Arab Nationals. For more information on Ford Middle East, please visit www.me.ford.com.
Ford Middle East is also a responsible corporate citizen with currently various CSR initiatives running in the region including the Ford Motor Company Conservation & Environmental Grants, Ford Warriors in Pink® breast cancer awareness campaign, Ford Driving Skills for Life for young drivers and the Henry Ford Entrepreneurship Academy education initiative for young entrepreneurs.
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Ford Saudi Distributor Network Accelerates Growth as Mohamed Yousuf Naghi Motors and Al Jazirah Vehicles Agencies Complete Buy-Sell AgreementMohamed Yousuf Naghi Motors Co. to represent Ford and Lincoln in Western and…
25/10/2018Ford Middle East on Tuesday named Mohamed Yousuf Naghi Motors Co. (MYNM), as…
25/10/2018As part of its ongoing efforts to develop its distributor network and further…
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04/09/2018Ford and Lincoln vehicles earn five quality segment awards combined in the 2018…
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Friday, May 6, 2016
UPU News:-African Posts step up to develop e-commerce
Postal operations managers from across Africa are meeting at the International Bureau this week to pave the way for e-commerce development during the next work cycle in 2017-2020.
Postal representatives from Ethiopia, Kenya, Nigeria and Senegal joined UPU postal experts at the three-day workshop on e-commerce development in the African region
The workshop, taking place between May 2-4, includes participants from Ethiopia, Kenya, Nigeria and Senegal.
The African region has committed to making e-commerce development its main priority under the draft Istanbul World Postal Strategy to be adopted at the Universal Postal Congress in Istanbul this September.
During the workshop, participants will have the opportunity to provide input on action plans to be implemented next cycle.
Throughout the week, UPU experts are presenting countries with key principles, strategies and products to help broaden their e-commerce offerings. The gathering includes sessions on the current market situation, B2C e-commerce, physical services, electronic services, financial solutions, addressing, international trade, the postal supply chain and account management.
UPU Director General Bishar A. Hussein, Deputy Director General Pascal Clivaz, and Pan African Postal Union Secretary General Younouss Djibrine opened the proceedings, remarking on participants’ enthusiasm to improve e-commerce as the region develops.
“As a Kenyan, Africa is very close to my heart and I am very proud to see we are not very far behind the rest of the world in our ideas, our thinking, our strategies and our plans,” Hussein acknowledged. “The continent may not have all the resources it needs to implement everything it wants, but at least we can say that African Posts fully understand the environment in which they operate.”
Home to more than one billion people, Africa remains a largely untapped market for e-commerce services. The region faces several key challenges in successfully implementing e-commerce, namely, non-existent or unreliable electricity supply, lack of addressing systems, low connectivity and knowledge gaps.
“This workshop is an important one as it will form the base for work to be carried out during the next cycle, where e-commerce will remain a key project, and could act as a very important springboard for the development of postal services,” said Djibrine.
“This event accords us the opportunity to develop strategies to take on the challenges associated with e-commerce services in African Posts,” he added.
For his part, the UPU Deputy Director General Pascal Clivaz said:“This week we will focus on Africa and, as we have heard, there is no shortage of challenges. But I think we will see success if we work hand-in-hand to create solutions.”


OUR endeavour is not just to serve you, but to give you a real experience of being in a ‘Home’, away from ‘Home’.
Far from the hustle and bustle of the city-life, ‘Riverside Inn Muttar’ is serene and peaceful, the perfect getaway, far from the madding crowd! Tucked amidst the scenic charm of Alleppey (The Venice of the East) Riverside Inn sits overlooking the backwaters, providing a delightful place to stay while exploring the beauty of Alleppey.
We at Riverside Inn Muttar redefine the meaning of a homestay by providing you with personalised attention right from the moment you step through our doors. Designed in a contemporary style the homestay flaunts spacious bedrooms with amenities to complement your stay. With a warm and friendly service guests can look forward to a memorable stay and true hospitality. An idyllic happy home for travellers, holiday seekers, long-stay retreat for writers, artists and nature lovers, just 20km from Alleppey.
Muttar is a village in upper Kuttanad, Alappuzha district of Kerala, India.
It is located 10 km west of Changanacherry, on the Kidangara Neerattupuram (Muttar Central) road, surrounded by Thalavady, Neerettupuram, Kunnamkary, Chathamkary & Mithrakary. Muttar is also known for the Manimala river and for the Kochukodungalloor temple.
Contact us for any quires, We are happy to help you out.


Getting around one of the worlds busiest transport systems is not easy. Weather your in the central area of London or a rural section of the network, knowing where a train is and when its coming is a tool for you. No more are the days of looking on station platforms for train expected times, with Tube Map Live you can see the train and its location in realtime.
Of course the accuracy of the data can vary and is only ever as accurate as the feed from TFL (Transport for London) but beside that it can still improve your time keeping skills.
When you first install the App from the App Store, you’ll be taken through a very quick tour, as pictured. The tour gives you the very basic controls and information you need to start using this incredibly easy app. In-fact it’s so simple the tour only lasts a few slides, and after that you’ll feel as though you can drive a train, its that easy.
Tube Map Live Features
There are a few great features to this app, but heavily for more features and information the developer Andy Drizen pushes users towards his other app Tube Tracker, which is also available in the App Store for just £1.99.
Train Information – by clicking on any train’s icon you’ll be able to see some brief information about that specific train, such as location, destination and sometimes even platform!
Line Ticker – by swiping across the ticker at the bottom you can easily find a rail line of interest and check its current service status. If you’re a frequent user or infrequent user knowing what lines are delayed is a very useful tool, and can help you re-route your journey, before its too late.
Show and Hide – by tapping on a rail line in the ticker you can enable and disable a lines trains. This is extremely useful if you only want to see one line’s trains such as the central line.
Tube Map Live Design
This app has a solid design, its intuitive to the average iPhone and iPad user and doesn’t take skills to work your way around. There is just one screen so you don’t have to navigate around an app interface to make this app work for you. You can simply download the app (for free!) and start using it straight away.
Look out at night though the develop does warn that sometimes TFL can send out ghost trains across the network. Well there not really ghost trains, but they don’t exist and is just false data sent from TFL.
I’ve also noticed that sometimes trains can fly across the network, and its not confirmed but I believe this to be a lag in data, so the train quickly catches up with itself.
To summaries, this is a very well crafted app and Andy Drizen has definitely shown TFL what can be done in terms with Apps and the Underground system.
Keep your eyes pealed for more of his Apps to come!


Location and Transportation
Peekskill is situated on a bay along the east side of the Hudson River and across from Jones Point. Peekskill is convenient to Manhattan with a commuting distance of 45 miles to Grand Central and approximately 19 mile to White Plains. The Metro North Train services the Peekskill area. Want to see the schedule click here.
Schools in Peekskill
Peekskill has one high school, one middle school and three elementary schools.
For more information on the Peekskill School District view their website here.
As part of an effort to revitalize the downtown area, the city council decided to draw in artist by offering affordable real estate with low interest. The effort worked, Peekskill now has an artist district which supports a Paramount Center for the Arts, showcasing art and independent films. The Hudson Valley Center for Contemporary Art, and the Peekskill Coffee House.


Out of Town Patients
A good number of our patients travel long distances to get the kind of comprehensive biological dental care we provide at Prime Integrative Dentistry, Flower Mound Texas. We are happy to work with you on scheduling your appointments in such a way to maximize your time with us.
Any questions about travel here or being a long-distance patient? Contact us!
GETTING TO FLOWER MOUND:
The closest airport to us is DFW international airport, which is served by United, American, and other domestic airlines. It’s about 20 minutes north of our office.
The other airport would be Dallas Love Field airport which is served by Southwest airlines. This is about 40 minutes from our office.
- Courtyard by Marriott Dallas Flower Mound
- Comfort Suites DFW N/Grapevine
- Gaylord Texan Resort & Convention Center
Nearby Groceries/Health food store:
- Whole Foods – 1 mile away
- Sprouts – 1 mile away
- Juice Bar
- Whole Foods
- Rush Bowls
- Prime Farm to Table


'Surprise View' is situated in an area of the Peak District around the border between Yorkshire and Derbyshire. It is a vast rugged ledge stitched together by rocky protrusions that collectively provide vantage points that offer astonishing views of a sweeping valley inlaid with trees, foliage and distant clusters of cottages.
Along the way from the main edge of 'Surprise View' , lies a hidden pathway to another equally if not more surprising spectacle of nature. Beyond the road that runs parallel to the bottom of Surprise View, there is a trail that winds down through the rock and shrubbery to an old gate which then leads down to another edge, only visible when one is but a few paces from the 20m or so high drop. The rock faced sides extend out to embrace a thick collection of trees, then upon looking down one is able to catch glimpse of a small secluded rock pool that clutches at the chest of the cliff face, like a gem in amongst the wilderness to be found only by those curious enough to venture out a little further into the unknown. This is the location for my Microlight Centre proposal.
Inspired by the dramatic nature of the landscape and the experience it creates upon the discovery of this site, my design attempts to embody an equal sense of drama through investigating the emotional threshold between land and air, and the consequent psychological journey visitors embark upon before and after take off. Visitors are made to feel restricted and tense as they are lead through narrowing rooms and twisting trenches, lead on by little glimpses of light before the spaces begin to open up and eventually arriving at the hanger. Light surges into the large open space intended to emphasise the enlightening experience as visitors finally take off along the runway which runs to the cliff edge revealing the beautiful view across the valley and beyond in the final moment of clarity.


Having done both the Color Me Rad 2014 at the Cloverdale Rodeo grounds, and the Color Me Rad 2015 in Holland Park Surrey, it feels natural to compare the two events. Both had strengths and weaknesses, I will compare a few areas and pick a winner for each.
If you too participated in either of these events I would love to hear your comments.
Distance & Location
Both races claim to be a 5K distance but they weren’t. I know that these are fun, non-timed events but accuracy is important.
The 2014 event was great in the sense that the course was contained to the rodeo grounds, however the terrain and course wasn’t the greatest in parts. The 2015 course loop through Surrey neighborhoods so we had to be cautious of cars and vehicle traffic. This made me particularly nervous with excited kids running around. The terrain was better because the majority of it was on the road.
The 2014 starting line was gated on either side, and close to the announcer and stage, this made it feel more contained and organized over 2015. The 2015 event was just a bunch of people pushing into a mob formation and running down a street, the announcer and stage were in the park a ways from the action.
Although the terrain was better I liked the idea of the event being held on the grounds, it made it feel more like a concert or special event. Winner: 2014
In 2014 there were numerous volunteers directing parking at the rodeo grounds making parking was a breeze. For 2015 the website provided a map of neighborhoods , and didn’t warn of the road closures. I was familiar with the area so I knew parking might be an issue we arrived early and got lucky and found a spot right away. Winner: 2014
The 2015 race didn’t provide a course map, whereas the 2014 location provided a course map with color stations. This is helpful for friends and family coming to watch and take pictures, allowing them to position themselves near color stations.. There seemed to be less color stations at the 2015 race, however I cannot be 100% certain of that without a course map to compare against. My biggest disappointment was the starting line, In 2014 there was an announcer who was hilarious and really kept the crowd upbeat plus there was a lot more spraying of color at the beginning. Winner: 2014
2014 we received a race bib, tattoo, glasses, and a T-shirt. The 2015 package included a race bib, T-shift and knee high socks. I prefer the knee high socks in the 2015 package. I also preferred the sunglasses with the colored frames offered in 2014 over the glasses for sale in 2015. Winner: 2015
2014 had a several photo stations, props and photographers on hand capturing all the fun. The 2015 event had two stations with incredibly long lineups, and not nearly as many props. Winner: 2014
In my opinion the 2014 Color Me Rad run in Surrey, BC, was better than 2015 run. With that being said I still had a great time at both events, and I would still consider doing another.
Overall I give this race a 3.5 out of 5, my suggestion would be to improve the organization and communication, provide more photo areas, and consider an alternative location.
If you have never done a Color Me Rad event I highly recommend you try one!


Population: 125 (Town)
Fealty: Barony of Stuppach ruled by Baroness Therese von Mecklenburg
Main Sources of Wealth: Market town, trade, ale
Government: Town Council
Location: Nehren is located on the Salm Road 60 miles from the Dwarfhold of Karak Ziflin, 23 miles from the Dwarftown of Khazid Ank, 18 miles from the stronghold of Kazad Tark, 14 miles from Fraunburg, 17 miles from Aich and 35 miles from Salmfähre.
The seat of the Barony of Stuppach, Schloss Steinadler sits on a nearby hilltop, overlooking and dominating Nehren. A flag of a golden eagle over a field of red flies above Eagle Tower, the tallest of the fortified castle, whenever the Baroness is in residence. In her absence, Baron Siegfried von Mecklenburg – a cousin and member of the Order of the Golden Eagle – rules the Barony with a firm hand. The Baron is also responsible for keeping the road from the Dwarf fortress of Kazad Tark to the village of Aich, as well as the track to Fraunburg, clear of bandits and goblins. Ritter Franz Bülow is another member of the Order of the Golden Eagle and the current captain of the fifteen men at arms.
Nehren is known for its many artesian springs and the high-quality amber ales brewed from these waters by its local masters. Each brewery runs an adjacent tavern and is in friendly competition with one another, though it hasn’t always been so. Until the Ale Riot of 2215 left the town devastated, the rivalry between the brewing families could easily turn to arson and murder.
Nehren is governed by a town council made up of the leading brewer families, one of the results of the Ale Riot. Arguments within council meetings can get quite heated, but violence has not yet broken out.
The Forster family owns the Raven’s Feed riverside tavern. In a bit of gallows humour, the signage above the riverside quay shows a raven standing on a gibbet with an eye of the dead criminal in its beak. Despite the tasteless sign, the food served by the tavern is quite good. The speciality of the establishment is smoked perch, which is first marinated in a pear cider brewed by the proprietor of the tavern, Bernhard Forster.
The Soaring Eagle tavern is located near Dwarf Gate and owned by the Bader family. The tavern is the favourite place for off-duty men-at-arms to gather given that Paul Bader’s three daughters – Birgit (age 15), Claudia (age 14), and Gisela (age 12) – are quite engaging and are close to being of marriageable age. Karin Bader keeps a strict eye on her daughters to ensure the three do not end up with the wrong sort. She is helped in this task by her eldest sons, Rolf (age 19) and Viktor (age 17). The food at this tavern is average.
The Lost Barge tavern is also located on the River Salm, which is not navigable beyond Nehren, and near the Two Rivers Gate. The tavern is owned by the Mendel family, whose ancestors were among the founders of the town in the eighth century. Rudolf Mendel is the master brewer of the family these days, having succeeded his still living father, Stefan. Rudolf enjoys creating a variety of interesting ales, many with a touch of pear, apple, or cherry flavouring. The speciality of the house is duck in a plum sauce.
In the middle of town is the Brauagplatz, named after the local god of brewing and the springs. Brauag is said to be a son of Rhya and an unnamed mortal man whose handsome demeanour, lively spirit, and brewing skill enticed the goddess. A shrine to the god is erected in the middle of the square, across from the nearby Temple to Rhya. Within the shrine is a fountain that is said to never run out of water, even in the worst of droughts. An open air market is held in the square every Marktag.
According to local lore, the goddess Rhya took a mortal lover in the early days well before the birth of Sigmar. The man was named Weyland and he was a simple man of the earth, strongly built and unspoilt by dreams of conquest and power. He was also a skilled brewer and his reputation spread across the region. Curious, Rhya took on a mortal form to pay a visit to Weyland to sample his wares. She was impressed with his brew as well as taken by his soul. From that point, the two met often in secret as it was well known how terrible Ulric’s temper would be if he learnt that his and Taal’s sister-consort was dallying with a mere mortal. Weyland’s fellows were also worried that the anger of the cuckold gods would mean the destruction of the village. One day they approached the brewer to warn of the dire consequences to all and plead with him to stop the madness. Weyland refused to acknowledge the villagers’ speculations and dismissed their concerns as unwarranted. Angered, the assembled villagers set upon Weyland and killed him.


Today, August 1, 2011, marks the 135th anniversary of Colorado’s statehood. It also marks 2 years and 54 days since I became a Colorado resident. There have been a lot of changes in my life since then - weddings (including my own), funerals, new adventures, torn ligaments, and more than one disappointing job loss - but one thing has remained the same.
I flippin’ love it here.
I’ll never forget when my husband (merely a boyfriend back then) first suggested we move to Denver. I think my exact words were, “Are you high?” Although I’ve spent a great deal of time living overseas, in places like London and South Africa, I’d never before lived in a U.S. state other than Florida. I took pride in the fact that my wardrobe consisted mostly of teeny tank tops and denim shorts, that I knew all the words to pretty much every Jimmy Buffett song, and that I could withstand heat and humidity levels the likes of which some people will never know. So the thought of moving more than 2,000 miles away to a land-locked realm of snow and mountains sounded positively preposterous.
As time went on, however, the idea began to seem less and less crazy. B (as I shall call my husband in this blog, because I don’t think he’s too keen on me blabbing about him on the Internet) did his best to convince me of Denver’s merits. Not a difficult task, really, when you consider the city boasts 300+ days of sunshine a year; multiple world-class ski resorts within a two-hour drive; a thriving downtown metropolis brimming with museums, art galleries, restaurants and bars; and some of the fittest, smartest and friendliest people in the country. And let’s not forget the beer… oh, the delicious beer! (Colorado has more microbreweries per capita than any other state, I’ll have you know.)
Besides, things had started to fall apart in Florida. We were upside down on our mortgage and our house-related expenses were bleeding us dry. Crime was on the rise in our neighborhood, as was the mosquito and cockroach population, and we could barely mow our lawn without dropping dead from heat exhaustion. Everything felt like a struggle and the light at the end of the tunnel seemed distant and hopeless. When B got laid off for the second time in a year, that was the final straw. We stuck a “For Sale” sign in the front lawn, threw our life in one of those PODS thingies, and headed west.
Best. Decision. Ever.
Denver immediately felt like home - familiar and comfortable. The weather is generally pleasant and the residents have a laid back attitude and a passion for living life to its fullest. Snowboarding and hiking have become such an important part of my life, I wonder how I ever had fun without them. And almost everywhere you look, you are surrounded by stunning, postcard-perfect scenery. It’s bliss.
I’ll admit that I do occasionally miss lazing on the beach with my friends or drinking rum runners as the boat sways to the rhythm of Bob Marley. But that’s what vacations are for. Being a mile high and enjoying the fruits of some of Mother Nature’s best labor on a daily basis… now that’s living.


I was born in Negrar, in the heart of Valpolicella Classica, but I grew up in Sant’Anna d’Alfaedo, in the northern part of a rich and prestigious wine production area. My professional history in soccer teams also started from Valpolicella. Negrar, S. Zeno in Verona,Hellas Verona, 10 years in Roma team and then Valencia, London and China; I came back home in 2009. .
Damiano Tommasi, Tenuta S. Micheletto
San Micheletto Estate
Since 2009, St. Anna di Alfaedo is my team and Fumane, S. Micheletto, is our home. In 2001, in fact, we moved to the estate of San Micheletto in Fumane.. A small hill characterized by a church of XI sec. dedicated to St. Micheletto. Here I decided to start my own wine production in a small vineyard; I entrusted the production to the skilled hands of Pietro Zardini.
Amarone "Anima Candida" and Ripasso "17"
Together with Pietro Zardini we created two wines, Ripasso “17”andAmarone “Anima Candida”, to celebrate both my football career and wine, the pride of this territory. Playing in Roma football team, Carlo Zampa, the speaker of the Olympic Stadium, called me “Anima Candida”, that means “Pure Soul”, and 17 has been my shirt number for many years. So I decided to give these two evocative names to my wines, combining my personal history with the great wine tradition of S. Micheletto and Valpolicella.


Could you Camp At Chaco CanyonSprawled on the superior desert land of 34,000 acres, the Chaco Culture Countrywide Historical Park properties the ruins from the Chacoan civilization. Park guests by no means fall short to become mesmerized by the large stone buildings that happen to be nestled in an area on the Colorado Plateau 20 miles off the continental divide. The world is understood to acquire under 10 inches of precipitation a 12 months. The thought of dwelling at Chaco Canyon in the course of historical situations is each inspiring and mystifying.
Tucked One of the fallen cliffs and boulders of Gallo Wash, the Gallo Campground is all around a person mile from the parkâ€™s visitorâ€™s Heart and greater than a mile far from the principle ruins. It is the only camping choice inside the park and itâ€™s open to campers year-spherical.
Services With the Camp
People can delight in camping within a virtually rugged surroundings thatâ€™s surrounded by inscriptions, a cliff dwelling, petroglyphs as well as a large desert landscape. The campground is produced up of forty nine person campsites with Every site aquiring a picnic table and a hearth grate. It also has two team campsites which often can accommodate 10 to thirty folks. These team campsites also have picnic tables and a fireplace grate.
From March to Oct, the camp delivers restroom facilities with flushable toilets on web-site. They're supplemented with moveable toilets that happen to be only accessible over the winter months. There won't be any amenities for taking showers, no foodstuff solutions, advantage stores, hookups and cellular phone services. Itâ€™s primitive camping thatâ€™s perfect for anyone who is familiar with the essence of coming prepared and willing to be temporarily â€œdisconnectedâ€ from their tech-stuffed residing.
Camping at Chaco signifies you may have continuously on the planet to discover and investigate the popular ruins. These involve the 50 % a dozen â€œterrific residencesâ€ such as Pueblo Bonito that is produced up of over 650 rooms. Other than the great houses, You may as well marvel for the landscape and that is affected by more compact structures. Witness how the building partitions are aligned While using the directions impressed by astronomical elements. Roadways may also be various from the popular every day roads youâ€™ve grown up with. For the Anasazi, streets experienced ceremonial significance and needed to be properly aligned for a huge selection of miles though They can be stretched straight up and down the cliff faces.
Night time time is all the more exciting since it enables you to see the valley underneath the moonlight which cast shadows about the ruins, developing a sense of getting transported into your life of the realmâ€™s previous inhabitants. In An immediate, you really feel a way of amazement on how the website was once occupied by a remarkably structured and productive society thatâ€™s also known for their elaborate tradition and ingenious strategy for dwelling.
Different types of Camping
There are a number of ways on how website one can go camping at Chaco Canyon. These contain tent camping, automobile camping, RVs camping, and substitute camping.
Websites 36 to 49 are intended entirely for tent tenting. Other web pages are open up to both equally tents and RVs (will have to not be much more than 35 toes in size).
Different camping is possible in other close by spots. These include things like Ruby Ranch, Chaco Outlier Campsites, Angel Peak Scenic Spot, and Navajo Lake.


"So we loaded up the truck and moved to Beverly; Hills that is, swimmin' pools, movie stars!"
Like I told you, we've moved from state to state, town to town, city to city. We've moved from coast to coast with some stops in the middle. We've loved everywhere we've lived, some places more than others. We have great family friends all over America that we love. We have bought and sold houses, some we made money off of, others, like they say in Jersey, "not so much!" We loved where we lived in New Jersey, probably on the top five stops. Close enough to New York City that we could see it from our mountain top, jump on an afternoon train and enjoy a night in the city, but still far enough away that we didn't have to feel the pain of $50/hour parking! What the what?!$%&*#?
Unfortunately, the cost of living, high property taxes and toll roads everywhere sucks all the money out of your pocket. If your not working some big time gig in Manhattan "fogetaboutit!!!" We rented in Jersey, but our neighbors were paying upward of $25k in property taxes, go figure. And if you sell your Jersey house and move out of state, you get taxed and exit "fee"! That's another secret word for tax. They can't say tax all the time because... you get the point. CRAZY!
Ohio was another expensive spot to live. You would think that it would be cheaper, being in the mid-west and all, but you'd be wrong, way wrong! There aren't that many jobs where we lived so most of the people moved to where there is work. Well that left the rest of us "loyal" citizens to pick up the tax bill. We got stuck with state tax, county tax, city tax and local tax. I always thought city was local, wrong again. Also, I came home form work one day and met my neighbor at my mailbox and he asked me if I received my water bill lately, he said that his water bill quadrupled!!! Over one months time, without notice, his water bill quadrupled!!! All of our bills did. They started charging us for the "run-off" WHAT???
So all this to say, if you can, research where you live. Even moving to the next county over may save you a couple thousand dollars a year. I know that there are many variables that come into account outside of your job when settling in, like family, "I grew up here", but it pays ten fold to do your research.
Here's a cool tool if you have time and the desire to check out some different places to live. Check out The Earth Awaits https://www.theearthawaits.com/ kind of fun to just explore for nothing else.


You will find several places as awe inspiring within the Coral Sea, whilst the Great Barrier Reef off Australia’s coastline. Square kilometers Ocean, the 300 is just a wonder of character, an executive task built and created by living creatures. Vast amounts of coral polyps that are small mix to produce the Ocean that will be house to an amazing variety of life. Among the Seven Wonders of the Planet, the Great Barrier Reef is not merely a normal trend, it’s individuals of Australia and an intrinsic bit of the Coral Sea accommodation.
The Great Barrier Reef, that will be therefore enormous that it may be observed from room, it is house to some success of plant life, and really includes more than 3,000 individual barrier methods. You will find 400 variety of 500 variety of seafood, 1, barrier, 215 variety of chickens, 30 variety of dolphins and sharks, and numerous different occupants which make the Ocean an important environment. Beautiful destinations dot vulnerable sea-life and the Ocean discover a sanctuary within the seas that are spectacular. It’s no surprise every year that over two-million individuals go to the Great Barrier Reef.
Those wanting to go through the Great Barrier Reef’s brilliance in luxury should think about the Hawaiian islands of Natural Area, and Hayman Beware Palm Bay, Dinosaur, all of that has its items to expose. You will discover relaxing pools, impossibly blue-water, beautiful shores, sailing, windsurfing restaurants that permit you to benefit from the distinctive places, looks, and odors of the heaven within an intimate approach.
The Great Barrier Reef’s hotels should wander an excellent point between guarding existence and the wonder of the Ocean and fulfilling the requirements of visitors. The very best hotels motivate visitors to take gently while indulging within the question of the unique region and wonderful environment and regard the natural splendor around them.
You will end up in a world that guarantees exclusivity, luxurious hotels, assistant, washing, exceptional food, and companies, and undoubtedly, a few of the many stunning landscape on the planet. The sensation of good enjoys spectacular sights, smooth the comfortable foreign sunlight in your skin, and also mud beneath the feet. Discover the peace that accompanies being within the middle of 1 of the greatest choices of character and getting the solitude to enjoy each spectacular depth. The Great Barrier Reef is just a desire location, and you will not need to awaken out of this exotic dream.


Things to Do
Galway, Ireland is a beautiful place to visit. And since some of our guests will be traveling from out of Galway. Even some of you will be visiting Ireland for the first time we thought it was important to collect a list of things to do in Galway.
We are now officially Mr. and Mrs. Kelly!


'Pacific Neighbours' Economics Extension activities
This teacher resource with ready-to-go student activities is designed to be used in conjunction with the original resource Pacific Neighbours: Understanding the Pacific Islands.
Teachers can elect to introduce students to economic issues of the Pacific Islands by using selected sections only of this resource or by using the whole resource if required.
Suitable for students aged 13–16, included are activities relating to economic diversity and entrepreneurship, gross national income and gross domestic product, well-being, population, migration, resource allocation, human rights, conflict resolution, environmental management, building peace and more.
Pacific Neighbours: Understanding the Pacific Islands – Economics extension activities is available for download and may be reproduced in whole or part for non commercial purposes.
The original resource Pacific Neighbours: Understanding the Pacific Islands is available for download AFSSSE website: www.afssse.asn.au. Funded by the Australian Government and produced by Curriculum Corporation (renamed Education Services Australia), the original resource may be reproduced in whole or part for non commercial purposes
Produced by Business Educators Australasia (BEA) in conjunction with the Australian Federation for Societies for Studies of Society and Environment (AFSSSE), Pacific Neighbours: Understanding the Pacific Islands – Economics extension activities is designed to support the original resource providing students with the opportunity to consider and investigate issues of an economic and citizenship nature as they relate to the Pacific Islands.


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The Missouri exhales vapor
coloring the morning gray.
I live within a few miles of the confluence of the Missouri and the Mississippi Rivers. The twisting, rising vapor off the rivers is a seductive sight. It is difficult to stop watching it.
Thanks Viv, I thought so too. It’s fun to write these stones. The fog was thick yesterday, and I cross the river on my way to work. It was a stone waiting to be gathered. 🙂
Testing, testing… Your stone echoes your header picture nicely.
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Words by Brenda Warren.
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La Serena is located in Hodges Bay on the north coast of the island. It is only a few minutes walk to the beautiful Jabberwock Beach, where you can swim or kite-surf. It is also very close to the American University of Antigua (AUA).
La Serena has five stylish villas that give you all the luxuries of being home away from home for that perfect island vacation. Each villa has two bedrooms with ensuite bathrooms. Amenities include swimming pool, security alarm system, Wi-Fi internet, Smart TV, full kitchen, washer/dryer, air-conditioning and ceiling fans in each room.
We invite you to visit us where you can relax in tranquility. Many restaurants, supermarkets, medical facilities, and Cedar Valley Golf Course are located within a 10 minute drive. We offer short and long term packages and competitive rates for all our visitors.