10 lovituri

  1. boemul
    3, June, 2014 @ 8:35 am

    din câte am înţeles io, prin secolele trecute câinele era cunoscut şi sub denumirea “miel de asediu”. asediaţii ştie de ce 🙂

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  2. Marian S
    3, June, 2014 @ 3:44 pm

    Nu aşa se face, dom`le. :mrgreen:
    Mai întâi se face gardul. Ai gard, ai proprietate.
    Apoi se cumpără nişte rulote şi o masă de plastic cu scaune.
    Ca să ai unde-i servi pe oameni cu nişte Giusto de la frigider, în caz că… 🙄

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  3. mixy
    3, June, 2014 @ 6:44 pm

    Trebuie sa fie gard de gard, nu orice gard. La mamaie transhumanta sare gardul sau il zgurma pe dedesubt, mai mare dragul sa-i vezi “behaind” prin curtea ei!

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  4. Groparu
    3, June, 2014 @ 8:59 pm

    @ boemul: miel de asediu. LOL.
    @ Marian S: =))

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  5. graur
    4, June, 2014 @ 8:44 pm

    te lauzi ca esti absolvent de filologiei si nu stii daca e corect “daciei insilea” sau “daciei insilelui”

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  6. Groparu Nemernic
    4, June, 2014 @ 10:09 pm

    @ graur: ti se pare ca sa fii absolvent de filologie este motiv de lauda?

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  7. boierul barba
    9, June, 2014 @ 10:07 am

    Stimate mare iubitor de proprietate pastorala pe domeniile lu’ Morfeu, bag sama ca odata cu inaintarea in varsta , te duce providenta la baza si anume la ascennenti si la valorile lor.
    Numai aici dupa cum relatezi matale , intamplarile ai o problema de succesiune de etape . Sa fiu mai explicit :
    cum bine spunea Marian , mai intai se face gardul, adica se fac ocoalele. Ma mir ca nu observasi , pana si aici la noi in bucovina , inainte de a scrie cu oi pe dealuri , bastinosii facura ocoale . Sau uite prezidentele nostru care ne pastoreste nu face permanent ocoale? face ! …pentru alea, alea , justitie, procurori, flota, samd.
    Basca adevarurile despre turmele revolutiei …, nu se chinui baciuNelu de facu ocoale largi de ocoli toate cele de trebuinta lui , inclusiv turma nationala o baga in ceata ? O baga !.
    Apoi dupa ce ai facut gardul , musai sa scrii prostii pe el, asa sa se vaza inteligenta proprietarilor . Uite eu vazui scris pe un ocol electoral ce lauda baciul si ciobanii sai cam asa : “uite prostii cum citeste”.
    Dupa ce am scris prostiile necesare pe gardul tarlei , trebuie musai sa aducem oile , tunse gata , fie de la sateni fie din tograda proprie , bineinteles numai cu oile fafatoare , adica care dau lapte si voturi .
    Nicidecum nu e bine sa aduci mioare in rut sau berbeci fara pestelca , pentru ca asta produce emulatie de dezordine in tarla si e bai.
    Nu vazusi cum din asemenea cauza baciul national scapa berbecii si balaietele infestate cu hormoni de falsa inteligenta artificiala de zburdara pe plajele Neptunului ,pictate cu simboluri de computere ?? scapa !
    Mai apoi tre’ sa ai grija ca nu cumva sa scape vre-o capra de-a vecinului de tarla in ocolul tau , fara s-o omori imediat , pentru ca altfel nu te-ai dovedi un bun pastor roman, pentru ca asta la noi se practica din stramosi.
    Dupa toate astea cand ai turma in ocoale , vezi daca pe o raza de 100km a mai ramas ceva padure de la drujba lui Dumnezeu unde sa se ascunda eventualii lupi si abia dupa aceea te pui la somn cu o mana sub cap si cu cealalta te invelesti cu cerul si iti tii cainii aproape ca orice roman.
    Cam astea sunt obiectiile mele la felul cum vezi matale transhumanta pentru ca si pe mine m-a preocupat problema :
    http://sampleminds.blogspot.ro/2013/01/amendament-la-transhumanta.html
    http://sampleminds.blogspot.ro/2013/02/olarilu-cu-capra-neagra.html
    http://sampleminds.blogspot.ro/2014/02/ba-pe-matii-ba-nu-vezi-ca-al-de.html
    …..

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  8. Ce mi-a plăcut săptămâna trecută (22) | Martie din Post
    10, June, 2014 @ 12:21 pm

    […] Groparu, Denisuca, Cabral, […]

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  9. hermes birkin
    14, April, 2015 @ 2:35 am

    Wheeler also writes for newspapers and other periodicals to supplement his income.

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  10. basquette jordan
    14, April, 2015 @ 2:36 am

    A recurring theme is that the body created in discourse is articulated, strong, and solid something that a building, a city, or an empire could emulate precisely because it is found to be weak, in pain, and capable of disintegration, but I do not see this as pessimistic. Rather, the real, frightening fragility of both the body and the political body tells us that architecture is necessary, or at least was understood as necessary at the Greek origins of western culture, to establish an order beyond suffering. This suggests that architecture has the capacity to create something strong, healthy and beautiful something whole emerging from but also transcending a lived experience that is all too often fragmentary. 2010 The History of the Boudoir in the Eighteenth Century The boudoir, a space especially invented for women, has been described as the quintessential room of the eighteenth century. Characterized in literary and cultural studies as erotic and as metaphor of a woman’s body, the boudoir is generally understood as a site for secret pleasures. Yet little has been written exclusively about the boudoir from an architectural perspective or from a woman’s point of view. Combining art, architectural and social histories as well as literary studies, the dissertation presents the multiple meanings and understandings of the boudoir, from its inception in early eighteenth century France as a space for religious devotion to its transformation as a voluptuous space towards the end of the century. Part one examines three types of private rooms dedicated to a woman: the oratory, the hybrid oratory boudoir, and the boudoir proper. The second part looks at the development of the boudoir beyond the closed world of the honnêtes gens. In examining the codification of behavioral norms, their relationship to spatial organization and decor, and the affect of the architecture, the dissertation demonstrates the significance of the boudoir as a psychological architecture fostering an interior life. The history of the boudoir in the eighteenth century can thus shed a new light on the way architecture contributed to the development of modern private life. The premise is that while culture could be said to have always been present in the very earliest treatises as the context, goal, and medium of architectural speculation, the focus on culture for considering the grounds, principles, and aims of architectural work portends a modern struggle to define a secular basis for human work.

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