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Jun. 10.

Кастеллацци, Армандо


* Количество игр и голов за профессиональный клуб считается только для различных лиг национальных чемпионатов.
** Количество игр и голов за национальную сборную в официальных матчах.
Арма́ндо Кастелла́цци (итал. Armando Castellazzi; 7 октября 1904, Милан — 1968) — итальянский футболист, полузащитник, чемпион мира 1934 года в составе сборной Италии. Всю карьеру и игровую, и тренерскую провёл в одном клубе миланском «Интере».

В «Интере» Армандо Кастеллацци дебютировал в 24 февраля 1923 года в гостевом матче с клубом «Падова», в котором «Интер» победил 2:1, после чего выступал за команду на протяжении 12 сезонов, проведя в её составе 261 матч (246 в чемпионате и 15 в кубке Митропы) и забил 16 голов (все в чемпионате), выиграв с командой чемпионат Италии в 1930 году. Последний матч в составе «Интера» и в карьере Кастеллацци провёл 8 марта 1936 года против клуба «Алессандрия». Кроме этого в сезоне 1924—1925 Кастеллацци выступал в клубе «Фиренце» на правах аренды.
В сборной Италии Кастеллацци дебютировал 1 декабря 1929 года в матче против Португалии, последний свой матч, он же единственный на чемпионате мира Кастеллацци провёл 31 мая 1934 года в четвертьфинале турнира со сборной Испании 2016 adidas soccer equipment online store, который закончился 1:1, в переигровке, в которой Кастеллацци участия не принимал, победила Италия, которая, затем выиграла весь турнир.
После окончания карьеры игрока, Кастеллацци стал тренером, возглавив «Интер» в 1936 году. Этот год был обусловлен «бегством» из Италии многих латиноамериканцев, получивших итальянские паспорта, которые испугались всеобщего военного призыва из-за войны в Эфиопии, «Интер» тоже постарадал из-за этого, а потому занял лишь 7-е место в чемпионате, а в кубке Италии дошёл до полуфинала. На следующий год, однако, команда смогла выиграть чемпионат страны, обеспечив себе победу лишь в последнем туре, в котором «Интер» разгромил клуб «Бари» 9:2, но в международных кубках и кубке Италии выступила не блестяще.

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Mai. 29.

Ди (музыкальный инструмент)


деревянный духовой инструмент, Аэрофон
Флейта
Ди (кит. 笛, кит. 笛子, от старокитайского кит. трад. 橫笛, упр. 横笛, палл.: хэнди — поперечная флейта) — старинный китайский музыкальный инструмент, поперечная флейта с шестью игровыми отверстиями. В большинстве случаев ствол ди изготавливается из бамбука или тростника, но встречаются ди, выполненные из других пород дерева и даже из камня, чаще всего нефрита. Вблизи закрытого конца ствола находится отверстие для вдувания воздуха, рядом с ним — отверстие, прикрытое тончайшей тростниковой или камышовой плёнкой; 4 дополнительных отверстия, расположенных около открытого конца ствола, служат для подстройки. Ствол флейты обычно перевязывается нитяными кольцами, покрытыми чёрным лаком. Способ игры такой же, как и на поперечной флейте. Тембр её очень звонкий и сочный 2016 adidas soccer equipment online store, звонкость обусловлена резонированием тростниковой плёнки.
Ди — один из наиболее распространённых в Китае духовых инструментов. Предположительно был завезён из Средней Азии в период между 140 и 87 г women business casual dresses. до н. э. (по преданию, её привез посол Чжан Цянь в эпоху правления ханьского императора У-ди). Однако в ходе недавних археологических раскопок в провинции Чжэцзян были обнаружены костяные поперечные флейты возрастом около 8000 лет, весьма схожие по конструкции с современными ди (хотя и без характерного заклеиваемого отверстия), что свидетельствует в пользу гипотезы о китайском происхождении ди. Легенда гласит Ted Baker Dresses outlet, что Жёлтый император приказал своим сановникам сделать первую флейту из бамбука.
Существуют ди двух родов: цюйди (в оркестре музыкальной драмы жанра «кунцюй») и банди (в оркестре музыкальной драмы жанра «банцзы» в северных провинциях). Строй банди несколько выше. Разновидность флейты без заклеиваемого отверстия называется мэньди.


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Mai. 01.

Team races at the Olympics


Team races at the Summer Olympics were track running competitions contested at the multi-sport event from 1900 to 1924.
The first such event was over 5000 metres at the 1900 Summer Olympics. This became a 4-mile race for the 1904 Summer Olympics, then a 3-mile race for the 1908 Summer Olympics. The most consistent format was over 3000 metres: this distance was contested on three consecutive occasions from 1912 to 1924, at which point track team races were removed from the Olympic athletics programme.
The races typically permitted up to five athletes per nation Maje Outlet Sale, with a minimum of three required to form a team. Each team score was the sum of the finishing positions of that nation’s top three athletes. For example, first, second and third places would create a team score of six.
For 1900 and 1904 only two teams were entered: the point scoring format incorporated all five of each team’s runners. On both occasions these were races between two major athletic clubs. In 1900 Racing Club de France competed against the Amateur Athletic Association (AAA) of Great Britain. In 1904 the New York Athletic Club took on the Chicago Athletic Association. Since the International Olympic Committee recognises only nations for medal table purposes, the AAA and Chicago teams are now designated as Mixed Olympic Teams as the presence of Australian Stan Rowley and Frenchman Albert Corey, respectively, meant that the teams fielded were not entirely British or American.

In addition to the main 1904 4-mile team race 2016 adidas soccer equipment online store, a handicap competition was also staged. This race, contested over one mile, saw Missouri Athletic Club take on fellow American sports club St. Louis Southwest Turnverein. Missouri won the race in a time of 3:52.2, with the St. Louis team finishing some 80 yards off the winners.
This handicap race, along with numerous other handicap athletics events, is no longer considered part of the official Olympic history of the team race or the athletics programme in general. Consequently, medals from these competitions have not been assigned to nations on the all-time medal tables.


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Apr. 17.

Āgama (Hinduism)


Divisions
Sama vedic
Yajur vedic
Atharva vedic
Vaishnava puranas
Shaiva puranas
The Agamas (Sanskrit: आगम) are a collection of scriptures of several Hindu devotional schools. The term literally means tradition or „that which has come down“, and the Agama texts describe cosmology, epistemology, philosophical doctrines, precepts on meditation and practices, four kinds of yoga, mantras, temple construction, deity worship and ways to attain sixfold desires. These canonical texts are in Sanskrit and in south Indian languages such as Tamil (written in Grantha script and Tamil script).
The three main branches of Agama texts are those of Shaivism (Shiva), Vaishnavism (Vishnu), Shaktism (Devi). The Agamic traditions are sometimes called Tantrism, although the term „Tantra“ is usually used specifically to refer to Shakta Agamas. The Agama literature is voluminous, and includes 28 Saiva Agamas, 77 Shakta Agamas (also called Tantras), and 108 Vaishnava Agamas (also called Pancharatra Samhitas), and numerous Upa-Agamas.
The origin and chronology of Agamas is unclear. Some are Vedic and others non-Vedic. Agama traditions include Yoga and Self Realization concepts, some include Kundalini Yoga, asceticism, and philosophies ranging from Dvaita (dualism) to Advaita (monism). Some suggest that these are post-Vedic texts, others as pre-Vedic compositions. Epigraphical and archaeological evidence suggests that Agama texts were in existence by about middle of the 1st millennium CE, in Pallava dynasty era.
Scholars note that some passages in the Hindu Agama texts appear to repudiate the authority of the Vedas, while other passages assert that their precepts reveal the true spirit of the Vedas. The Agamas literary genre may also be found in Śramaṇic traditions (i.e.Buddhist, Jaina etc.). Bali Hindu tradition is officially called Agama Hindu Dharma in Indonesia.

Agama (Sanskrit आगम) is derived from the verb root गम (gam) meaning „to go“ and the preposition आ (aa) meaning „toward“ and refers to scriptures „that which has come down“.
Agama literally means „tradition“, and refers to precepts and doctrines that have come down as tradition. Agama, states Dhavamony, is also a „generic name of religious texts which are at the basis of Hinduism and which are divided into Vaishnava Agamas (also called Pancaratra Samhitas), Saiva Agamas, and Sakta Agamas (more often called Tantras).
Agamas, states Rajeshwari Ghose, teach a system of spirituality involving ritual worship and ethical personal conduct through a precepts of a god. The means of worship in the Agamic religions differ from the Vedic form. While the Vedic form of yajna require no idols and shrines, the Agamic religions are based on idols with puja as means of worship. Symbols, icons and temples are a necessary part of the Agamic practice, while non-theistic paths are alternative means of Vedic practice. Action and will drives Agama precepts, while knowledge is salvation in Vedic precepts. This, however, does not necessarily mean that Agamas and Vedas are opposed, according to medieval era Hindu theologians. Tirumular, for example, explained their link as, „the Vedas are the path, and the Agamas are the horse“.
Each Agama consists of four parts:
The Agamas state three requirements for a place of pilgrimage – Sthala, Tirtha and Murti. Sthala refers to the place of the temple 2016 clothes online, Tīrtha is the temple tank, and Murti refers to the image of god (usually an idol of a deity).[citation needed]
Elaborate rules are laid out in the Agamas for Silpa (the art of sculpture) describing the quality requirements of the places where temples are to be built, the kind of images to be installed, the materials from which they are to be made, their dimensions, proportions, air circulation, lighting in the temple complex etc. The Manasara and Silpasara are some of the works dealing with these rules. The rituals followed in worship services each day at the temple also follow rules laid out in the Agamas.
The Agama texts of Hinduism present a diverse range of philosophies, ranging from theistic dualism to absolute monism. This diversity of views was acknowledged in Chapter 36 of Tantraloka, the 10th century scholar Abhinavagupta. In Shaivism alone, there are ten dualistic (dvaita) Agama texts, eighteen qualified monism-cum-dualism (bhedabheda) Agama texts and sixty four monism (advaita) Agama texts. The Bhairava Shastras are monistic, while Shiva Shastras are dualistic.
A similar breadth of diverse views is present in Vaishnava Agamas as well. The Agama texts of Shaiva and Vaishnava schools are premised on existence of Atman (soul, self) and the existence of an Ultimate Reality (Brahman – called Shiva in Shaivism, and Vishnu in Vaishnavism). The texts differ in the relation between the two. Some assert the dualistic philosophy of the individual soul and Ultimate Reality being different, while others state a Oneness between the two. Kashmir Shaiva Agamas posit absolute oneness, that is God (Shiva) is within man, God is within every being, God is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and God. The parallel group among Vaishnavas are the Shuddhadvaitins (pure Advaitins).
Scholars from both schools have written treatises ranging from dualism to monism. For example, Shivagrayogin has emphasized the non-difference or unity of being (between the Atman and Shivam), which is realized through stages which include rituals, conduct, personal discipline and the insight of spiritual knowledge. This bears a striking similarity, states Soni, to Shankara, Madhva and Ramanujan Vedantic discussions.
The Vedas and Upanishads are common scriptures of Hinduism, states Dhavamony, while the Agamas are sacred texts of specific sects of Hinduism. The surviving Vedic literature can be traced to the 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature, in Shaivism

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, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, will be acceptable to the Shaivas. Similarly, the Vaishnavas treat the Vedas along with the Bhagavad Gita as the main scripture, and the Samhitas (Agamas) as exegetical and exposition of the philosophy and spiritual precepts therein. The Shaktas have a similar reverence for the Vedic literature and view the Tantras (Agamas) as the fifth Veda.
The heritage of the Agamas, states Krishna Sivaraman, was the „Vedic peity maturing in the monism of the Upanishads presenting the ultimate spiritual reality as Brahman and the way to realizing as portrayed in the Gita“. David Smith remarks, that „a key feature of the Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas“. This school’s view can be summed as,
The Veda is the cow, the true Agama its milk.
The Shaiva Agama traces its origins from Shiva as,
Shivena devya datham, Devya dathamthu Nandhine, Nandhina Brahmana Datham, Brahmana Rishi Dhathakam, Rishinaam Maanusha Datham, Athyethe agamodhbavam From Shiva to Devi, From Devi to Nandhi, From Nandhi to Brahma, From Brahma to Rishi, From Rishi to human beings
The Saiva Agamas are found in four main schools – Kapala, Kalamukha, Pashupata and Shaiva—and number 28 in total as follows:
The Saiva Agamas led to the Saiva Siddhanta philosophy in Tamil-speaking regions of South-India and gave rise to Kashmir Saivism in the North-Indian region of Kashmir.
The Agamas of Kashmiri Saivism is also called the Trika Shastra. It centers mainly on the Trika system of mAlinI, siddha and nAmaka Agamas and venerates the triad Shiva, Shakti, Nara (the bound soul) and the union of Shiva with Shakti. The trika philosophy derives its name from the three shaktis, namely, parA, aparA and parApara; and provides three modes of knowledge of reality, that is, non-dual (abheda), non-dual-cum-dual (bhedabheda) and dual (bheda). The literature of Kashmiri Shaivism is divided under three categories—Agama shastra, Spanda shastra and Pratyabhijna shastra. Although the Trika Shastra in the form of Agama Shastra is said to have existed eternally, the founder of the system is considered Vasugupta (850 AD) to whom the Shiva Sutras were revealed. Kallata in Spanda-vritti and Kshemaraja in his commentary Vimarshini state Shiva revealed the secret doctrines to Vasugupta while Bhaskara in his Varttika says a Siddha revealed the doctrines to Vasugupta in a dream.
The Shakta Agamas are commonly known as Tantras, and they are imbued with reverence for the feminine, representing goddess as the focus and treating the female as equal and essential part of the cosmic existence. The feminine Shakti (literally, energy and power) concept is found in the Vedic literature, but it flowers into extensive textual details only in the Shakta Agamas

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. These texts emphasize the feminine as the creative aspect of a male divinity, cosmogonic power and all pervasive divine essence. The theosophy, states Rita Sherma, presents the masculine and feminine principle in a „state of primordial, transcendent, blissful unity“. The feminine is the will, the knowing and the activity, she is not only the matrix of creation, she is creation. Unified with the male principle, in these Hindu sect’s Tantra texts, the female is the Absolute.
The Shakta Agamas are related to the Shaiva Agamas, with their respective focus on Shakti with Shiva in Shakta Tantra and on Shiva in Shaiva texts. DasGupta states that the Shiva and Shakti are „two aspects of the same truth – static and dynamic, transcendent and immanent, male and female“, and neither is real without the other, Shiva’s dynamic power is Shakti and she has no existence without him, she is the highest truth and he the manifested essence.
The Shakta Agamas or Shakta tantras are 64 in number. Some of the older Tantra texts in this genre are called Yamalas, which literally denotes, states Teun Goudriaan, the „primeval blissful state of non-duality of Shiva and Shakti, the ultimate goal for the Tantric Sadhaka“.
The Vaishnava Agamas are found into two main schools — Pancharatra and Vaikhanasas. While Vaikhanasa Agamas were transmitted from Vikhanasa Rishi to his disciples Brighu, Marichi, Atri and Kashyapa, the Pancharatra Agamas are classified into three: Divya (from Vishnu), Munibhaashita (from Muni, sages), and Aaptamanujaprokta (from writings of trustworthy men).
Maharishi Vikhanasa is considered to have guided in the compilation of a set of Agamas named Vaikhānasa Agama. Sage Vikhanasa is conceptualized as a mind-born creation, i.e., Maanaseeka Utbhavar of Lord Narayana. Originally Vikhanasa passed on the knowledge to nine disciples in the first manvantara — Atri, Bhrigu, Marichi, Kashyapa, Vasishta, Pulaha, Pulasthya, Krathu and Angiras. However, only those of Bhrigu, Marichi, Kashyapa and Atri are extant today. The four rishis are said to have received the cult and knowledge of Vishnu from the first Vikahansa, i.e., the older Brahma in the Svayambhuva Manvanthara. Thus, the four sages Atri, Bhrigu, Marichi, Kashyapa, are considered the propagators of vaikhānasa śāstra. A composition of Sage Vikhanasa’s disciple Marichi, namely, Ananda-Samhita states Vikhanasa prepared the Vaikhanasa Sutra according to a branch of Yajurveda and was Brahma himself 2016 adidas soccer equipment online store.
The extant texts of vaikhānasa Agama number 28 in total and are known from the texts, vimānārcakakalpa and ānanda saṃhitā, both composed by marīci which enumerate them. They are:
The 13 Adhikaras authored by Bhrigu are khilatantra, purātantra, vāsādhikāra, citrādhikāra, mānādhikāra, kriyādhikāra, arcanādhikāra, yajnādhikāra, varṇādhikāra, prakīrṇādhikāra, pratigṛhyādhikāra, niruktādhikāra, khilādhikāra. However, ānanda saṃhitā attributes ten works to Bhrigu, namely, khila, khilādhikāra, purādhikāra, vāsādhikāraṇa, arcanādhikaraṇa, mānādhikaraṇa, kriyādhikāra, niruktādhikāra, prakīrṇādhikāra, yajnādhikāra.[citation needed]
The 8 Samhitas authored by Mareechi are Jaya saṃhitā, Ananda saṃhitā, Saṃjnāna saṃhitā, Vīra saṃhitā, Vijaya saṃhitā, Vijita saṃhitā, Vimala saṃhitā, Jnāna saṃhitā. However, ānanda saṃhitā attributes the following works to Marichi—jaya saṃhitā, ānanda saṃhitā, saṃjnāna saṃhitā, vīra saṃhitā, vijaya saṃhitā, vijita saṃhitā, vimala saṃhitā, kalpa saṃhitā.[citation needed]
The 3 Kandas authored by Kashyapa are Satyakāṇḍa, Tarkakāṇḍa, Jnānakāṇḍa. However, Ananda Saṃhitā attributes the satyakāṇḍa, karmakāṇḍa and jnānakāṇḍa to Kashyapa.[citation needed]
The 4 tantras authored by Atri are Pūrvatantra, Atreyatantra, Viṣṇutantra, Uttaratantra.[citation needed] However, Ananda Saṃhitā attributes the pūrvatantra, viṣṇutantra, uttaratantra and mahātantra to Atri.[citation needed]
See main article: Pañcaratra
Like the Vaikhanasa Agama, the Pancharatra Agama is centered around the worship of Lord Vishnu. While the Vaikhansa deals primarily with Vaidhi Bhakti, the Pancaratra Agama teaches both vaidhi and Raganuga bhakti.
The Soura or Saura Agamas comprise one of the six popular agama-based religions of Shaiva, Vaishnava, Shakta, Ganapatya, Kaumara and Soura. The Saura Tantras are dedicated to the sun (Surya) and Soura Agamas are in use in temples of Sun worship. One of the earliest agamic texts of Jains, the Jaina Souraseni, is said to have derived from the Soura tantric element.
The Paramanada Tantra mentions the number of sectarian tantras as 6000 for Vaishnava, 10000 for Shaiva, 100000 for Shakta, 1000 for Ganapatya, 2000 for Saura, 7000 for Bhairava, and 2000 for Yaksha-bhutadi-sadhana.
The chronology and history of Agama texts is unclear. The surviving Agama texts were likely composed in the 1st millennium CE, likely existed by the 5th century CE. However, scholars such as Ramanan refer to the archaic prosody and linguistic evidence to assert that the beginning of the Agama literature goes back to about 5th century BCE, in the decades after the death of Buddha.
Temple and archaeological inscriptions, as well as textual evidence, suggest that the Agama texts were in existence by 7th century in Pallava dynasty era. However, Richard Davis notes that the ancient Agamas „are not necessarily the Agamas that survive in modern times“. The texts have gone through revision over time.


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Apr. 16.

Croatia-Ireland relations


Croatia-Ireland relations are foreign relations between Croatia and Ireland. Both countries established diplomatic relations on 27 January 1995.
Croatia is represented in Ireland through its embassy and consulate in Dublin, while Ireland is represented in Croatia through its embassy and consulate in Zagreb. Both countries are full members of the European Union.

Relations between Croatia and Ireland are very good. Ireland provided strong support to the Croatian ascension to the EU.
On the recommendation of the famous Irish poet William Butler Yeats, Croatian sculptor and architect Ivan Meštrović was asked in 1927 to submit design of the first Irish coins. Unfortunately Mestrović was, by someone else’s fault, late in submitting his design to the tender. „Having discovered that the deadline had passed, Meštrović had made magnificent design and generously donated it to the Irish Free State“- wrote Yeats. Original work made by Ivan Meštrović is being kept in the National Museum of Ireland Adidas apparatuur korting. Since 1965 Irish Central Bank uses this design on its official seal.
Thomas Crowley, an Irishman, is considered to be a national hero in Croatia because of his active role in the Croatian War of Independence.[citation needed]
From 1993 to 2011 Irish businessmen invested 139.3 million euros into Croatia and thus took 18th place among top investors in Croatia. (in 2010 investments amounted to 70.4 million euros). In 2010, Croatia was visited by 28,933 Irish tourists who made 124,131 overnight stays.
Croatia exported to Ireland products worth 14.4 million euros in 2010 (medical and pharmaceutical products, fertilizers, etc.), and imported from it products worth 73.1 million euros (essential oils and perfumes, medicines, machinery, chemicals, etc.). In 2012 Croatia exported to Ireland goods worth $13.3 million and imported from it goods worth $94 Jimmy Choo shoes online outlet.5 million

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Since the Croatian ascension to the EU in 2013 Ireland has become one of the most popular destinations for the Croatian migrant workers. Facebook group in which members advice each other about living in Ireland-„Let’s go to Ireland“ (Idemo u Irsku), had more than 20.000 members in September 2015 2016 adidas soccer equipment online store. On June 16, 2015 Croatian Radiotelevision aired its documentary about Croatian emigrants in Ireland under the title „Our Beautiful Ireland – promised land for the Croatian people“ (Lijepa naša Irska – obećana za hrvatske građane)“.


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Apr. 06.

Willie Tucker


William Henry „Willie“ Tucker, Sr. (15 August 1872 – 6 October 1954) was an American professional golfer and golf course architect of English birth. Tucker placed eighth in the 1896 U.S. Open, held 18 July at Shinnecock Hills Golf Club in Southampton, New York.
Although a fine golfer, the bulk of his career would not be spent as a tournament player but rather as a golf course architect.

Tucker was born in England on 15 August 1872. As a youngster he was taught how to play golf by his father, a green keeper at Wimbledon Common Golf Club. He also became a proficient sod roller but rather than golf course maintenance he yearned for a career as a professional golfer.
At first he moved to Biarritz, France, where he worked for Willie Dunn. He didn’t stay there long and soon returned to London where he worked as a club maker for Slazenger. He emigrated to the United States in 1895 and went to work with his brother Sam who was the professional at St. Andrew’s Golf Club in Yonkers, New York. The brothers manufactured hand-made golf clubs that they marketed under the name „Defiance“. While at St. Andrew’s, Willie helped with the design of St. Andrew’s Mount Hope course. Later he designed such courses as the original North Hills in Douglaston and built the present 27-hole Ridgewood Country Club course in Paramus, New Jersey, for A. W. Tillinghast.
The 1896 U.S. Open was the second U.S. Open, held July 18 at Shinnecock Hills Golf Club in Southampton, New York. Tucker finished in eight place with rounds of 78-82=160 and won $5. His brother Sam had played in the 1895 U

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.S. Open and finished in the ninth position. James Foulis won the tournament, his only major, finishing three strokes ahead of runner-up Horace Rawlins, the defending champion. Like the first Open, it was a sideshow to the more established and better known U.S. Amateur. However, there were 35 entrants and 28 finished the 36 holes.
Tucker designed the St. Martin’s course at the Philadelphia Cricket Club. It is named „St. Martin’s“ after the adjacent episcopal church, St. Martin’s in the Fields. The club originally opened a 9-hole course in 1895, which was quickly replaced by the 18-hole St. Martin’s course in 1898, designed by Willie Tucker. This course hosted the U.S. Open championships in 1907 and 1910, won by Alec Ross and Alex Smith, respectively. Today, this course has been reduced to a 9-hole layout. Despite the reduction, the 7th, 8th, and 9th holes are the same layout as they were played during the 1907 and 1910 U.S. Open championship.
Tucker was one of the early pioneers in American golf course architecture. He designed at least four courses in the Queens, New York 2016 adidas soccer equipment online store, area – including Douglaston Golf Club and Clearview Golf Club – and in the American midwest at Salt Lake City, Utah, and courses as far west as Washington state. He built a golf course at the University of New Mexico and designed the Preakness Hills Country Club in Wayne, New Jersey, the latter completed in 1926.
He had a son, Willie Tucker, Jr., who was also a golf course architect.
Tucker died on 6 October 1954 in Albuquerque Sandro Botticelli, New Mexico. The Championship Course at the University of New Mexico, designed by Tucker, has been home to the William H. Tucker Invitational for the past 43 years. The tournament is the second longest running college tournament in the U Victoria Beckham UK 2016.S. and the golf course hosted the 61st playing of the event in 2015.


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