Lamas

It is natural for a Filipino family to be involved in various occasions or celebration with various meals prepared can be found at the table. Family gathering became one of the many trademarks among Filipino culture while close friends are busy preparing for food which delicately favors and provides time for preparation. They prepare the food not only by his body but his whole spirit, heart and soul. The most popular dish at all prepare is a Litson (roasted pork). The Talisaynon's litson is well-known for the crunchy, delicious, soft and tasty litson. This study is anchored in the socio-linguistic theory that discusses the idea of language being heterogeneous. It is a fact that a group in a certain community creates a concept or idea that can be used in communication to have a common understanding about a certain thing. The study is anchored in the descriptive type of research that would focus on participant's responses according to parameter or metric given. The questionnaire will be answered by a select group of manglilitson who lives in Talisay City, Cebu. This study aims to know the things or people involved in making a litson like the manner or way of creating the words, use or function and the process. Base on conclusion, the register of paglilitson have a variety of words which is related to societal role of the speaker or the people who are involved in the communication and it has influence with the way it is used. The words had its own characteristics and meaning. Abstrak INTRODUKSYON Likas sa pamilyang Pilipino na kapag nagkakasama sa iba't ibang okasyon o pagdiriwang ang samu't saring mga pagkain na inihahanda ay makikita sa hapag-kainan. Tumatak na sa kulturang Pilipino ang pagsasama ng pamilya at malalapit na kaibigan na abala sa paghahanda ng mga pagkain na sadyang kinagigiliwan at nagbibigay ng panahon para sa preparasyon. [1] Ang pagluluto bilang simbolo ng ng pag-ibig. Ginagawa ito hindi lamang ang kanyang katawan ngunit ng kanyang buong diwa, puso at kaluluwa. Sinabi rin niya ang mabisang kasangkapan upang ipahayag ang isang pag-ibig na dalisay. " Maraming beses na nating narinig ang mga katagang "magluto ng may pagmamahal" at timplahan ng pag-ibig ang inyong pagkain". Dahil ang pagluluto sa

La presente investigación reconstruye la sociedad virreinal de la ciudad del Triunfo de la Santa Cruz de los Motilones de Lamas, sobre la base de fuentes primarias (partidas sacramentales) que han sido meticulosamente recopiladas, analizadas y ordenadas alfabéticamente por apellidos, y que corresponden a los vecinos españoles y mestizos. Precisándose en ciertos casos el tratamiento honorífico de "don" y "doña" , sus cargos militares, ediles u otros de relevancia que acreditarían su pertenencia al estamento nobiliario de la urbe.

Pioneering historical comparison between Soviet Central Asia and socialist Mongolia in the last decades of socialism, this article aims to assess the role of international factors and regional geopolitics in the policies of socialist states towards religious institutions and communities. It also traces long-term sociocultural transformations of Muslim and Buddhist communities in comparative perspective, and questions how individuals and groups responded to antireligious social campaigns, adapted to newly introduced institutions and reframed their religious identities throughout. The research is based on archival and oral-history data, while reflections upon the concepts of secularity and religion assist in working out a critical approach to the sources. The article raises the complex question of fading religiosity in the religious rites and ceremonies which persisted into socialism and beyond, explored alongside the sacral meaning imposed and found in communist commemorations and socialist cults. It argues for the necessity of analysing communities in the shared historical space where foreign state policies and individual histories intersect. While post-Second World War Middle Eastern geopolitics impacted upon the reestablishment of legal Muslim institutions in Soviet Central Asia, the status of socialist Mongolia vis-à-vis Peking became an additional motivation for the Mongolian communists' assault on the lamas. In Soviet Central Asia in the 1970s-1980s, social life was still centred on Islamic rituals, while in Mongolia, where socialist cults laid down deeper roots, the population demonstrated more profound sacral perception of communal commemorations than Central Asians.

En: Jochen Volz e Isabella Rjeille (2016) 32 Bienal de Sao Paulo: Incerteza Viva dias de estudo. Pesquisas para a 32 Bienal em Santiago, Chile, Acra, Gana; Lamas, Peru; Cuibá e São Paulo. São Paulo: Fundacao Bienal de Sao Paulo. ISBN 9788585298562

Pad+ma skyabs. 2017. Faith, Faith, Faith. Asian Highlands Perspectives 47:268-276.

The monastery had been just a haphazard collection of a few old, dilapidated buildings a few years earlier and then things began to change. The monastery now boasted a brilliant shrine, a large meeting hall, a ma Ni meeting hall, and a towering temple building. It seemed the monastery monks were competing to see who could erect the grandest building. Indeed, Reincarnation Bla ma 'Brong lived in a building bigger and taller than all the others. In his fifties and, though hair sprouted profusely from his neck, he was nearly bald. Locals commented that his big, thick ears indicated he was a pandita, and believed his former incarnation had been a renowned hermit who had displayed awesome, supernatural powers.

Most locals sincerely believed in Bla ma 'Brong who often said, "Life in this world is never peaceful." This seemed true, because he had heard that another monk in another monastery had declared himself to be his previous incarnation's embodiment. Bla ma 'Brong worried about this until the "imposter" died, whereupon Bla ma 'Brong led a less stressed life.
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