History.

FC Pipinsried was formed in 1967 and, for most of its early history the club has been a non-descript amateur side in local Bavarian football. While based in Upper Bavaria the club opted to enter the leagues of neighboring Bavarian Swabia and started competitive football in the C-Klasse, the lowest tier of Bavarian football at the time, earning promotion to the B-Klasse in 1975. In 1978 it climber another level, now to the A-Klasse, where it immediately won another championship and earned another promotion, now to the Bezirksliga in 1979. It first rose above the leagues of Swabia in 1989 when it finished runners-up of the Bezirksoberliga Schwaben in the leagues inaugural season. Pipinsried entered the Landesliga Bayern-Süd for four seasons from 1989 to 1993 but never finished higher than eleventh in that time and, at the end of it, was relegated back to the Bezirksoberliga.  The club spent the next six season back in the Bezirksoberliga Schwaben, coming close to promotion again in 1996 and 1998, when the side came third. It took out the league championship in the following season, 1998–99, and moved up to the Landesliga once more. The next thirteen seasons were spent in Landesliga Süd with Pipinsried, for the most part, being a struggler against relegation once more. From 2000 to 2003 the club had a reasonable run in the league, finishing as high as fifth in 2002, but declining once more after this. Nevertheless, FC Pipinsried survived in the Landesliga Süd until 2012 when the league was disbanded.  With the number of Landesligas expanded from three to five and the Bayernliga doubled in size, the club qualified for the promotion round to the new southern division of the Bayernliga but was knocked out by FC Gundelfingen in the first round. Instead, Pipinsried was grouped in the new Landesliga Bayern-Südwest. In this league, with a large number of former Landesliga Süd top-teams now promoted to the Bayernliga, FC Pipinsried performed rather well, narrowly taking out the inaugural league title in 2012–13. On the strength of this the club earned promotion to the southern division of the Bayernliga for 2013–14. Another strong performance the following season saw the club finish third in the Bayernliga and qualify for the Regionalliga promotion round, where it however was knocked out in the first round by TSV 1860 Rosenheim.  The club came third in the league again in 2014–15 and once more benefitted by a club above it deciding not to apply for a Regionalliga licence, thereby qualifying for the promotion round to the latter once again. Pipinsried was defeated on aggregate by VfR Garching in the first round and thereby remained at Bayernliga level.

Honours.

The club's honours:

Recent managers.

Recent managers of the club:

Recent seasons.

The recent season-by-season performance of the club:

The FC Pipinsried is a German association football club from the town of Pipinsried, Bavaria. The club's greatest success came in 2013 when it qualified for the southern division of the Bayernliga, the fifth tier of the German football league system, on the strength of a championship in the Landesliga Bayern-Südwest.

FC Pipinsried (celým názvem: Fußballclub Pipinsried 1967 e. V.) je německý sportovní klub, který sídlí v bavorské farní obci Pipinsried. Založen byl v roce 1967. Od sezóny 2017/18 působí v Regionallize Bayern, čtvrté německé nejvyšší fotbalové soutěži. Své domácí zápasy odehrává na Stadionu an der Reichertshauser Straße s kapacitou 2 500 diváků. Klubové barvy jsou modrá a žlutá.


History.

Eureka County was established in 1873 and formed from Lander County after silver was discovered more than east of Austin. The new mining camp's residents complained Austin was too far to go for county business and a new county was created. It was named for the ancient Greek term, "Eureka", meaning, "I have found it." This term was used earlier in California and other locations. Eureka has always been the county seat.

Geography.

According to the U.S. Census Bureau, the county has an area of, of which is land and (0.1%) is water.  The county's highest point is the 10,631 ft (3240 m) summit of Diamond Peak in the Diamond Mountains along the border with White Pine County.

Demographics.

2000 census.

At the 2000 census there were 1,651 people, 666 households, and 440 families living in the county. The population density was 0.39 people per square mile (0.15/km2). There were 1,025 housing units at an average density of 0.25 per square mile (0.09/km2). Of the 666 households 33.00% had children under the age of 18 living with them, 56.50% were married couples living together, 5.00% had a female householder with no husband present, and 33.90% were non-families. 29.10% of households were one person and 9.90% were one person aged 65 or older. The average household size was 2.47 and the average family size was 3.08.  The age distribution was 27.80% under the age of 18, 5.20% from 18 to 24, 28.60% from 25 to 44, 25.90% from 45 to 64, and 12.40% 65 or older. The median age was 38 years. For every 100 females, there were 106.60 males. For every 100 females age 18 and over, there were 113.20 males.  The county's median household income was $41,417, and the median family income was $49,438. Males had a median income of $45,167 versus $25,000 for females. The county's per capita income was $18,629. 12.60% of the population and 8.90% of families were below the poverty line. Out of the people living in poverty, 11.70% are under the age of 18 and 16.40% are 65 or older.

2010 census.

At the 2010 census, there were 1,987 people, 836 households, and 495 families living in the county. The population density was. There were 1,076 housing units at an average density of. The racial makeup of the county was 89.3% white, 2.4% American Indian, 0.9% Asian, 0.1% black or African American, 5.1% from other races, and 2.2% from two or more races. Those of Hispanic or Latino origin made up 12.0% of the population. In terms of ancestry, 43.3% were American, 14.8% were German, 11.4% were Irish, 7.3% were English, and 6.9% were Italian.  Of the 836 households, 27.3% had children under the age of 18 living with them, 51.6% were married couples living together, 4.2% had a female householder with no husband present, 40.8% were non-families, and 33.0% of households were made up of individuals. The average household size was 2.38 and the average family size was 3.07. The median age was 42.4 years.  The median household income was $61,400 and the median family income was $75,179. Males had a median income of $54,625 versus $42,321 for females. The per capita income for the county was $30,306. About 9.9% of families and 16.2% of the population were below the poverty line, including 23.6% of those under age 18 and 13.9% of those age 65 or over.

Communities.

There are no incorporated places in Eureka County.

Politics.

Background  Eureka County is heavily Republican. This does not, however, have a large effect on elections in the state due to the fact that the majority of Nevada's population lives in Clark County and Washoe County.  Summary Of Political Climate  Eureka County is strongly Republican, The last time they voted for a Democratic candidate was in 1964, and the last time a Democratic candidate recorded a quarter of the county's vote was in 1988. The last time a Republican candidate didn't record a majority of the county's vote was in 1992, when the vote was somewhat split when independent candidate Ross Perot recorded approximately a third of the county's vote. In 2016, Democratic candidate Hillary Clinton received only 8.67% of the vote.

Eureka County is a county in the U.S. state of Nevada. As of the 2010 census, the population was 1,987, making it the second-least populous county in Nevada. Its county seat is Eureka.

Eureka County je okres ve středu státu Nevada ve Spojených státech amerických. Žije zde přes 1900 obyvatel a je tak druhým nejméně zalidněným okresem Nevady. Správním sídlem okresu je Eureka, přičemž v okrese se nenachází žádná obec a všechna sídla se nacházejí v nezařazeném území. Celková rozloha okresu činí 10 826 km2. Založen byl roku 1873 a pojmenován byl podle řeckého slova „heuréka“ s odkazem na nálezy stříbra v oblasti.


History.

The EECMY was founded on work begun by Northern European missionaries in the late 19th and early 20th centuries. These missionaries concentrated their work in southern Ethiopia, where the Orthodox Christian influence was less profound. The strategy of the missionaries and evangelists to implant a Protestant church in Ethiopia was one of development. At a time when Emperor Haile Selassie was looking to modernize and promote progress in the state, foreign and domestic missions were some of the most productive agents. In fact, Selassie wrote in his autobiography that he only “permitted missions because of their efforts in the field of education and health care”. It was through development that the Evangelical church was able to first establish a presence in the 19th and 20th centuries. In fact, as more people in power in the Orthodox Church began to question the validity of foreign missions in Ethiopian society, and as the identification of the Orthodox Church and the Amharic language as unifying forces within Ethiopia began to grow, many of the people who held high administrative positions owed their education to the mission schools, and were thus reluctant to pass any legislation against them. Thus, while many sociological and religious forces weighed against the Evangelical church and its missions in Ethiopia, the fact that it was effective as an agent of development aided its survival through its burgeoning years.  The Orthodox Church was still favored in the eyes of most as the true Ethiopian religion, as shown in the Imperial Decree on Missions in 1944, which stated that the missions could not engage in religious activities in “Ethiopian Church areas”; however, the decree allowed considerable freedom for missionaries, most of whom were still foreign. The EECMY church was beginning to gain some legitimacy in the eyes of at least a few, but was still seen as a spawn of foreign, colonial activity. This was made evident when the Mekane Yesus church became “legally registered” on February 13, 1969, even though it had been functioning as an independent entity since 1959. In assigning an official name to the Lutheran offshoot, semantics became a key point of contention. The patriarch of the EOC at the time was largely opposed to the word “Ethiopian” being attached to the church’s name, as he claimed it was nothing but an organization, “inspired and led from abroad”. He was also against it being officially registered as a church, claiming that it was merely an organization. After much debate however, the name was established as the “Evangelical Church Mekane Yesus in Ethiopia” (ECMY). It was changed to its current title “Ethiopian Evangelical Church Mekane Yesus (EECMY) in 1978. The Patriarch’s perspective represents the general sentiment among orthodox followers that the Mekane Yesus church was not truly a native church.  While the Orthodox Church had a long history in Ethiopia and had shaped much of the culture of the center, there were still large pockets of cultures unaffected by the church, especially in the peripheral regions where the EECMY experienced most of its growth, such as the south and the west. One of the prominent early Ethiopian evangelists, Onesimos Nesib, was crucial in this spread. He was active in his work in the spreading of the gospel to the marginal regions of the country that were both hard to reach and restricted by the government, and he also was the first person to translate the entire Protestant Bible into the language of the Oromo, the largest ethnic group in Ethiopia. This in itself was a huge step for the EECMY.  Because of Nesib's work, the ECMY was able to gain a large constituency outside the Orthodox centers, specifically among the Oromo. The Orthodox Church has always represented the greatest institutional obstacle for the growth of the EECMY, when not actively, then by its mere presence and dominance in the public sphere. The EECMY has seen opposition from Muslims as well. The particularly malicious bent taken towards Evangelical churches during the Derg's socialist revolution of the 1970s, which manifested itself in attacks on EECMY churches by means of arson, arrests, and forced closings, exemplified this place in society. Additionally, the labels of outsider, colonist, enemy, and stranger were all stigmas with which the EECMY lived in the decades leading up to the fighting. The persecution of the church was evident before the socialist revolution, and was only augmented during the war.  As a response to this, the church – now left largely to itself by many foreign missionaries who were evacuated for safety’s sake – began to develop a rugged theology responding to its suffering, with phrases such as “God is with us” and “Hitherto the Lord has helped us” emphasized in the church’s conferences of the time. One of the EECMY pastors who emerged as a political and religious leader in this trying time was Gudina Tumsa, who has been called “the Dietrich Bonhoeffer of Africa” in the years following his martyrdom in 1979. In 2000, Rev. Bekure Daba was received as the Church's first ordained woman.  The Reformed section of the denomination was founded by the United Presbyterian Church in 1869. Dr. Thomas Lambie, a missionary of the United Presbyterian Church, begun work in the western part of the country. During the Italian occupation missionaries were forced to leave, but the Bethel Evangelical Church was founded with native believers. It became an independent Church in 1947. After World War II BEC experienced rapid growth. In 1974 it became part of the EECMY, and now it has more than 1,000 000 members. Former BEC Presbyteries and Synods retain their names. In the western Synod of Gambela, more than 60% of the population are members of the Bethel Evangelical Church.

Theology.

Gudina Tumsa, Emmanuel Abraham, and Holistic Theology.

Gudina Tumsa is in many regards the father of the indigenous theological thought of the EECMY, and especially its Holistic Theology. In fact, a study of his theology and the theology of Emmanuel Abraham (a colleague, contemporary, and friend) comprises a large portion of the EECMY theology. Tumsa studied theology in the United States, and because of this gained a relatively broad understanding of mission and the church. Upon returning to Ethiopia, he "gave his church a decisive push towards independence in theological thought and church practice", criticizing many aspects of Western Christianity. Much of his theology is contained in the letters he wrote to church leaders and the general public, as well as in the addresses he gave at various conferences around the world in the 1960s and 1970s.  The main points of his theology center on a holistic hermeneutic that not only encompasses a broad ontology, but which also applies itself both to the life in this world and the next. His theology can be portrayed as a type of liberation theology, but cannot be categorized strictly in this class; indeed, it contains a uniquely Ethiopian flavor, “a theology of liberation in the Ethiopian context,” as Tasgara Hirpo describes it. Tumsa describes his own theology as a “holistic theology,” writing in a memo to Emmanuel Abraham that “western theology has lost the this-worldly dimension of human existence”; according to him, his holistic theology is merely “an effort in rediscovering total human life” in all its width and breadth. It does not allow the suffering of this world to eclipse the joy of the next – the physical reality to overtake the spiritual – but instead he says that both are in need of redemption, salvation, and liberation.  In this regard, the two main EECMY theologians of the socialist revolution (Emmanuel Abraham and Gudina Tumsa) differ in their approach to state involvement. For several years, Emmanuel Abraham held a position in the government that allowed him significant sway within political circles, all the while remaining faithful to the EECMY, of which he was president for 22 years. He tended toward unity with the central powers rather than ‘rocking the boat,’ even though he saw his people suffering oppression. Tumsa was more willing to part with the central powers in favor of the oppressed people of his church, as evidenced by his omission of Emperor Haile Selassie’s name from the normal intercessions in the Sunday liturgy in the months leading up to the socialist revolution in response to the feudal system that Gudina saw as an instrument of oppression.  Yet, however divergent their perspectives on church-state relations may appear, there was unity in that they both supported the creation of quasi-public institutions of education, health, and vocational training that the government not only supported, but also maintained when the network of institutions outgrew the administrative capability of the EECMY. They were both dedicated to a church that worked in conjunction with the state for the development of better lives for their countrymen; where they differed was the measure of allegiance they meted out to the government or to the people. Either way, the EECMY took seriously their commission to carry their message into the world.

Ecumenism and Western theological criticism.

Gudina Tumsa emerged as the leader of the movement to develop a characteristically Ethiopian theology and to share it for the edification not only of the nation, but also of other Christians abroad. He describes the goal of the EECMY in relation to its global sister churches as “self-reliance” and “interdependence”. “Independence is a legitimate political aim; it can never be an acceptable theological aim for the church,” Tumsa said in a debate. His life showcases this in that, even as he urged the church to gain an independent theology based on the Ethiopian experience, he was also constantly in conversation with brothers and sisters in other nations, engaging in several multinational theological conferences. In reference to Western theology, Gudina was both familiar and critical, having been trained at Luther Seminary in Minnesota, although it did give him a solid foundation for theologizing in Ethiopia. In contrast to the Holistic theology that characterized both his perspective and that of the EECMY, Gudina Tumsa perceived that there was too great a disconnect between Western theology and ethics, and was said to have promoted a praxis-reflection-praxis ethical model. He thought this provided an interesting alternative to the prevalent church-state separation that he believed characterized the American church. Tumsa would have Western Christians reexamine their actions in light of a Holistic theological framework. He urged them to reevaluate their ethical consciousness in light of national and global societal problems.  Finally, Tumsa's perspective on ecumenism theology is brought to light in Tumsa's and Abraham’s 1972 report “On the Interrelation between Proclamation of the Gospel and Human Development.” Among other arguments, they discuss the “simply frightening” reality arising as a result of the rapid growth and “phenomenal expansion” of the Christian Church across Africa in the last few decades. They assert that not only will this result in an immense shortage of “physical plant” (e.g. church buildings, religious education, literacy programs, etc.) in countries such as Ethiopia who are struggling with so much growth, but it also establishes the “‘center of gravity’ in the Christian world” firmly on the African continent. This puts immense theological responsibility on the “historically young churches” of the world, which are not only dealing with a lack of theological experience and history, but will also have to manage a shortage of resources available to solve these mounting difficulties.

Membership.

EECMY claimed almost 2.3 million members in 2007; according to the 2016 statistics, it has 8.3 million baptized members. They operate a seminary in Addis Ababa with 150 students. The church also owns several bible colleges, schools and health care and a social facilities in various locations throughout the country. In Addis Ababa they also run a language and cultural orientation school, called MY-LINC, for people who want to learn Ethiopian languages. Most congregations speak local languages, but the International Lutheran Church (Ethiopia) is English speaking.

Relations with other churches.

The EECMY approved the establishment of a full communion relationship with the North American Lutheran Church, at their Convocation, held in August 2011. The EECMY decided to end her partnership with the Evangelical Lutheran Church in America and the Church of Sweden, because of their acceptance of same-sex unions and non-celibate homosexual clergy, after a resolution that was approved at their 19th General Assembly, in Addis Ababa, on 11 February 2013. The EECMY has established relationships also with the Lutheran Church–Missouri Synod, and the Reformed Church in America, both from the United States.  The Mekane Yesus Church is a member of the Global Confessional and Missional Lutheran Forum, the Lutheran World Federation, the World Council of Churches, the All Africa Conference of Churches, the Lutheran Communion in Central & Eastern Africa and the World Communion of Reformed Churches.  The Mekane Yesus Church, because of its development work, is a member of ACT Development, a global alliance of churches and related agencies working on development that are committed to working together. EECMY is a participant in the Wycliffe Global Alliance. It is a member of the Fellowship of Christian Councils and Churches in the Great Lakes and Horn of Africa.

The Ethiopian Evangelical Church Mekane Yesus (EECMY; also called Mekane Yesus Church) is a Lutheran denomination in Ethiopia. It is the largest individual member church of the Lutheran World Federation.

Etiopská evangelická církev Mekane Yesus (angl. "Ethiopian Evangelical Church Mekane Yesus", zkr. EECMY) je největší luterskou denominací na světě; působí v Etiopii. Sousloví "Mekane Yesus" znamená v klasické etipštině "Ježíšovo místo" (resp. "Ježíšův dům").


Early life.

Coll was born in Barranquilla in 1935.

Career.

He started his career with Sporting Barranquilla (1952–55). In 1956, he played for Independiente Medellín and played his first match for Colombia in a 1958 FIFA World Cup Qualifier in the same year. He later played for Deportes Tolima in 1960. Shortly thereafter in 1962 Coll joined América de Cali where he was remembered with scoring a notable goal. In 1965 he played for Deportes Tolima. In the period of 1970-1971 Coll played for Atlético Junior after which he retired from his career as a footballer.

1962 Olympic goal.

This achievement came in Arica, Chile, on 3 June 1962, during the development of the game between Colombia and the USSR of the first round of the World Cup. Colombia was down 4–1. Then they were given a corner kick. Marco Coll kicked the ball and scored a direct goal. Colombia would eventually tie with USSR with goals from Antonio Rada and Marino Klinger. At one interview, Coll claimed he aimed for the goal as the Colombian players were too short compared to their Russian opponents. Coll also said it was the first and only time he ever tried to score a goal from that position. The goal inspired a reaction to tie the game 4–4. Colombia went on to lose to Yugoslavia 5–0 and to finish last in their group.

Death.

Coll died on 5 June 2017, aged 81, in his native Barranquilla after a short illness.

Marco Tulio Coll Tesillo (23 August 1935 – 5 June 2017) also known as "El Olímpico" was a Colombian professional footballer. He played for Junior de Barranquilla and other clubs, and represented Colombia in the 1962 FIFA World Cup. He was famous for scoring the first and only until today Olympic goal in any FIFA World Cup, beating legendary goalkeeper Lev Yashin in a 4–4 draw against the Soviets in 1962.

Marco Tulio Coll Tesillo (23. srpna 1935 Barranquilla – 5. června 2017 tamtéž) byl kolumbijský fotbalový záložník. Jeho otec Elías Coll Tara byl první kolumbijský mezinárodní rozhodčí. S klubem Independiente Medellín vyhrál v roce 1955 Categoría Primera A. Za kolumbijskou reprezentaci odehrál jedenáct zápasů a vstřelil v nich pět branek. Zúčastnil se mistrovství světa ve fotbale 1962, v utkání proti Sovětskému svazu, které skončilo remízou 4:4, snižoval na 2:4, když z rohového kopu překonal Lva Jašina. Byla to jediná branka v historii světových šampionátů, která padla přímo z rohu (tzv. olympijský gól). Hráčskou kariéru ukončil v roce 1971 a stal se trenérem. Jeho syn Mario Coll byl také kolumbijským fotbalovým reprezentantem. Zemřel ve věku 81 let na pneumonii.


Geography and history.

It is located in a chain of islands parallel to the west coast of Sumatra; Simeulue is about northwest, and the Batu Islands (which are administered as part of Nias and have an ethnically similar population) are located about southeast. This chain, which resurfaces in Nusa Tenggara in the mountainous islands of Sumba and Timor, is the forearc of the South Sumatra Basin along the Sunda Trench subduction zone.  At Nias the oceanic plate is being obliquely subducted under the Sunda Plate at the rapid rate of a year (Milsom).

History.

The first ancestors of Nias were Austromelanesoid race from Hoabinth at 10,000 B.C. and then came more advance Austronesians from Taiwan which shifted the existence of the Austromelanesoids. The name of the island derives from the word used by the islanders to describe themselves, "niha" ("human").

During WWII.

During World War II, Nias was briefly occupied by an unrecognized Nazi state proclaimed by a group of escaped German prisoners calling themselves the Free Republic of Nias.

Tsunami and earthquakes of 2004 and 2005.

On December 26, 2004 the 2004 Indian Ocean earthquake struck a few kilometers north of the island, creating tsunamis as high as. 122 people were killed and hundreds more rendered homeless.  On March 28, 2005, the island was again hit by the 2005 Nias–Simeulue earthquake, initially presumed to be an aftershock of the 2004 quake, but now regarded as the second most powerful earthquake ever recorded in Indonesia and among the top 10 most powerful recorded worldwide since 1900. At least 800 people were reported dead, with the possibility of more than 2,000 casualties. Hundreds of buildings were toppled and many thousands of people were made homeless. In 2007, almost two years after the earthquake, there were still tens of thousands of internally displaced persons living in camps throughout Nias.  Nias's coastline has changed markedly with the tsunami and earthquake. In some areas, the coast moved over inland. In other areas, as much as a further of land is exposed. Uplift of land as much as has been recorded.  Following the earthquake, many international aid agencies moved in to assist in rehabilitation and reconstruction efforts. Oxfam, International Aid, Giving Children Hope, Save the Children Fund, World Vision, Surf Aid, Safe Harbor International and Caritas International are some of the international NGOs represented in Nias. UN agencies represented include UNORC – Office of the UN Recovery Coordinator for Aceh and Nias, UNDP, UNICEF, UN-Habitat, WFP, IOM and UNIDO.

Administration.

Nias is the largest of the islands off Sumatra that are part of North Sumatra province. This archipelago consists of 131 islands, of which Nias Island is the biggest. The population in this area was 756,762 inhabitants at the 2010 Census, including Ono Niha (the indigenous inhabitants of the island), Malay, Batak, and Chinese; in January 2014 the population had risen to 788,132.  Until 2003 Nias was a single administrative regency ("kabupaten") covering the entire island, part of the province of North Sumatra. In 2003 it was split into two regencies, Nias and Nias Selatan (South Nias). Subsequently, the island was divided further, with the creation of two further regencies from parts of the former Nias Regency – Nias Barat (West Nias) and Nias Utara (North Nias) – and the designation of Gunungsitoli as an autonomous city independent of the four regencies. Gunungsitoli remains the center of the business affairs of the entire island. Teluk Dalam is the capital of Nias Selatan Regency, Lötu of Nias Utara Regency, Lahömi of Nias Barat Regency, and Gidö of Nias Regency.  All parties in the North Sumatra Legislative Council have agreed to the formation of a Nias Island province (comprising Nias, Nias Selatan, Nias Utara and Nias Barat regencies, and Gunungsitoli municipality). It has been approved at a regional plenary session on 2 May 2011, but still awaits approval from Central government, which has not yet enacted the grand design for additional provinces. The new province will thus cover an area identical to the original Nias Regency prior to the latter's division in 2003. Apart from Nias Island itself, the province will include the smaller Batu Islands (Pulau-pulau Batu) to the south, lying between Nias and Siberut; the Batu Islands form seven administrative districts within South Nias Regency.

Culture.

The isolated Nias Island chain has been trading since prehistory with other cultures, other islands, and even mainland Asia. Some historians and archaeologists have cited the local culture as one of the few remaining Megalithic cultures in existence today. While this point of view is hotly debated, there is no doubt that Nias' relative geographic isolation has created a unique culture. Nias is best known for its diversity of festivals and celebration. The most well-known events are War Dances, performed regularly for tourists, and Stone Jumping, a manhood ritual that sees young men leaping over two meter stone towers to their fate. In the past the top of the stone board is covered with spikes and sharp pointed bamboo. The music of Nias, performed mostly by women, is noted worldwide for its haunting beauty.  Gunungsitoli is home to Nias's only museum, the Museum Pusaka Nias (Nias Heritage Foundation), which houses over 6000 objects related to Nias's cultural heritage. The museum had recently built a new building and had improved their storage and exhibitions when the 2004 earthquake and tsunami occurred. The museum suffered some damage to the grounds and collections, but museum staff are working to recover from this devastating event  The predominant religion is Protestant Christianity. Six out of seven Niasans are Protestant; the remainder are about evenly divided between Muslim (mostly immigrants from elsewhere in Indonesia) and Catholic. However adherence to either Christian or Muslim religions is still largely symbolic; Nias continues into current day celebrating its own indigenous culture and traditions as the primary form of spiritual expression.  The people of Nias build Omo Hada houses on massive ironwood pillars with towering roofs. Not only were they almost impregnable to attack in former tribal warfare, their flexible nail-less construction provide proven earthquake durability.  Nias is home not only to a unique human culture but also endemic fauna which differ from other areas of North Sumatra because of the island's remote location separate from Sumatra.

Transportation.

To reach Nias, there is a weekly ship from Jakarta to Gunungsitoli; there were ferries from Sibolga to Gunungsitoli, Teluk Dalam, or Lahewa every day; before the Asian financial crisis hit Indonesia, there was a daily flight from Medan to Gunungsitoli. This became less frequent following the crisis.  Since the 1998 Reformation, however, transport links on and to the island have become poor. Internally, the road system is in a very bad condition. Externally the air and ferry links are unreliable. There are two ferry terminals (Gunungsitoli and Teluk Dalam) and an airport (Binaka, near Gunungsitoli) on the island, serviced mainly from Sibolga and Medan respectively. However, local ferry companies regularly go out of business (or their boats sink), so only one terminal may be active at any given time. Since the 2005 earthquake, transportation has improved to cope with the increase in travel needs for reconstruction and rehabilitation efforts. Wings Air and Manunggal Air are the airlines that fly to Gunungsitoli.  National flag carrier Garuda Indonesia was set to operate a new service from Jakarta to Nias in North Sumatra starting November 15, 2018. This direct flight allows travelers to visit the regency's capital Gunung Sitoli. Using the CRJ Bombardier 1000 Next-Gen that can accommodate 96 passengers, the route operates three times a week, on Tuesday, Thursday and Saturday.

Surfing.

Nias is an internationally famous surfing destination. The best known surfing area is Sorake Bay, close to the town of Teluk Dalam, on the southern tip. Enclosed by the beaches of Lagundri and Sorake, the bay has both left and right-hand breaks. As they wait for waves, surfers can often see sea turtles swimming below. There are also two consistent, world-class waves in the nearby Hinako Islands, Asu and Bawa. Many lesser-known, high-quality surf spots with low crowds await adventurous travelers.  Nias was part of the famous Hippie trail of the 1960s, particularly traveled by surfers, which led to Bali. It has been the site of several international surfing competitions in the past, particularly before the 1998 Indonesian Reformation Movement.  Despite the storied history of surfing in Nias, international surfing in Nias has slowed down especially (but not specifically) due to the recent earthquakes. The situation is slowly changing, however.

Nias (, Nias language: Tanö Niha) is an island located off the western coast of Sumatra, Indonesia. Nias is also the name of the archipelago ("Kepulauan Nias") of which the island is the centre, but also includes the Batu Islands to the south-east and the small Hinako Islands to the west. Nias Island covers an area of (including the minor offshore islands). It is mostly a lowland area rising to around above sea level. There were 756,338 inhabitants on the island (including the Batu Islands and minor offshore islands) at the 2010 Census; at the 2015 Census this had risen to 798,506.

Nias ( "Pulau Nias", niasky "Tanö Niha") je ostrov u západního pobřeží Sumatry, který patří Indonésii. Má rozlohu 4771 km2 a žije na něm necelých osm set tisíc obyvatel, z nichž většinu tvoří Niasané ("Ono Niha"), náležející k austronéské jazykové rodině. Hlavním městem je přístav Gunungsitoli na severovýchodním pobřeží. Nias spolu s okolními menšími ostrovy vytváří stejnojmenné souostroví o celkové rozloze 5121 km2, které je součástí provincie Severní Sumatra. Nejrozšířenějším náboženstvím je protestantismus.


History.

Fieschertal is first mentioned in 1351 as "vallis de Vies".

Geography.

The village of Fieschertal is located in the valley of the Wysswasser, a tributary of the Rhone that drains the Fiescher glacier. In addition to the village, the municipality includes a number of nearby hamlets, including Wichul, Zer Flie and Wirbul. However, most of the municipality's area comprises sparsely inhabited high mountain landscape and is heavily glaciated, including most of the Aletsch glacier and its tributary glaciers, together with the whole of the Fiescher glacier. The mountains of the Jungfrau, Mönch, Fiescherhorn, Agassizhorn, Finsteraarhorn, Oberaarhorn, Wasenhorn, Grunhorn, Wannenhorn, Eggishorn, Aletschhorn, Mittaghorn and Gletscherhorn are all either within or on the boundary of the municipality, as is the Märjelen lake. The Jungfraujoch, with the Top of Europe tourist attraction, lies just inside the northern boundary of the municipality, but access is exclusively from communities to the north.  Fieschertal has an area,, of. Of this area, 3.0% is used for agricultural purposes, while 2.2% is forested. Of the rest of the land, 0.1% is settled (buildings or roads) and 94.7% is unproductive land.

Coat of arms.

The blazon of the municipal coat of arms is "Per fess Or a rose Gules slipped and leaved Vert centered of the first and Vert on a pile chevronny Azure and Argent a pallet wavy of the last."

Demographics.

Fieschertal has a population () of., 4.9% of the population are resident foreign nationals. Over the last 10 years (1999–2009) the population has changed at a rate of 7%. It has changed at a rate of 4.1% due to migration and at a rate of -1.5% due to births and deaths.  Most of the population () speaks German (251 or 98.4%) as their first language, Dutch is the second-most common (2 or 0.8%) and French and Italian are the third (1 or 0.4% each). , the gender distribution of the population was 50.3% male and 49.7% female. The population was made up of 134 Swiss men (46.2% of the population) and 12 (4.1%) non-Swiss men. There were 133 Swiss women (45.9%) and 11 (3.8%) non-Swiss women. Of the population in the municipality 157 or about 61.6% were born in Fieschertal and lived there in 2000. There were 66 or 25.9% who were born in the same canton, while 15 or 5.9% were born somewhere else in Switzerland, and 10 or 3.9% were born outside of Switzerland.  The age distribution of the population () is children and teenagers (0–19 years old) make up 25.5% of the population, while adults (20–64 years old) make up 58% and seniors (over 64 years old) make up 16.5%. , there were 116 people who were single and never married in the municipality. There were 115 married individuals, 22 widows or widowers and 2 individuals who are divorced. , there were 94 private households in the municipality, and an average of 2.7 persons per household. There were 23 households that consist of only one person and 10 households with five or more people. Out of a total of 95 households that answered this question, 24.2% were households made up of just one person and there were 2 adults who lived with their parents. Of the rest of the households, there are 25 married couples without children, 38 married couples with children There were 5 single parents with a child or children. There was 1 household that was made up of unrelated people and 1 household that was made up of some sort of institution or another collective housing. , a total of 93 apartments (44.7% of the total) were permanently occupied, while 91 apartments (43.8%) were seasonally occupied and 24 apartments (11.5%) were empty., the construction rate of new housing units was 3.4 new units per 1000 residents.  The historical population is given in the following chart:

Politics.

In the 2007 federal election the most popular party was the CVP which received 51.42% of the vote. The next three most popular parties were the SVP (29.67%), the SP (13.31%) and the FDP (3.46%). In the federal election, a total of 149 votes were cast, and the voter turnout was 66.2%.  In the 2009 Conseil d'Etat/Staatsrat election a total of 171 votes were cast, of which 9 or about 5.3% were invalid. The voter participation was 75.7%, which is much more than the cantonal average of 54.67%. In the 2007 Swiss Council of States election a total of 148 votes were cast, of which 8 or about 5.4% were invalid. The voter participation was 66.4%, which is much more than the cantonal average of 59.88%.

Economy.

, Fieschertal had an unemployment rate of 2.8%., there were 27 people employed in the primary economic sector and about 13 businesses involved in this sector. 110 people were employed in the secondary sector and there were 5 businesses in this sector. 136 people were employed in the tertiary sector, with 11 businesses in this sector. There were 134 residents of the municipality who were employed in some capacity, of which females made up 43.3% of the workforce. , there were 80 workers who commuted into the municipality and 86 workers who commuted away. The municipality is a net exporter of workers, with about 1.1 workers leaving the municipality for every one entering. Of the working population, 15.7% used public transportation to get to work, and 56% used a private car.

Transport.

A single road links Fieschertal village with the village of Fiesch, on the main road up the valley of the Rhone. A PostBus Switzerland service links Fiesch and Fieschertal, providing an interchange with Fiesch station on the Furka-Oberalp line of the Matterhorn Gotthard Bahn (MGB). The bus service runs hourly with some gaps in service.  Some to the north-west of Fieschertal village, the Jungfraujoch terminus of the Jungfrau railway lies just inside the municipal border. The area between the two, and most of the rest of the municipality, is devoid of any roads or other developed transport modes.

Religion.

From the, 240 (or 94.1%) were Roman Catholic, while four (or 1.6%) belonged to the Swiss Reformed Church. Three (or about 1.18% of the population) belonged to no church, are agnostic or atheist, and 8 individuals (or about 3.14% of the population) did not answer the question.

Weather.

Fieschertal has an average of 98.9 days of rain or snow per year and on average receives of precipitation. The wettest month is October during which time Fieschertal receives an average of of rain or snow. During this month there is precipitation for an average of 7.4 days. The month with the most days of precipitation is May, with an average of 10.1, but with only of rain or snow. The driest month of the year is July with an average of of precipitation over 8.2 days.

Education.

In Fieschertal about 95 or (37.3%) of the population have completed non-mandatory upper secondary education, and 11 or (4.3%) have completed additional higher education (either university or a "Fachhochschule"). Of the 11 who completed tertiary schooling, 81.8% were Swiss men, 0.0% were Swiss women. , there were 37 students from Fieschertal who attended schools outside the municipality.

Fieschertal is a village and municipality in the district of Goms in the canton of Valais in Switzerland. Besides the village of Fieschertal, the municipality includes the nearby hamlets of Wichul, Zer Flie and Wirbul.

Fieschertal je obec v okrese Goms v německy mluvící část kantonu Valais (německy Wallis) ve Švýcarsku. Součástí obce jsou i osady Wichul, Zer Flie a Wirbul. Fieschertal je na Seznamu světového dědictví UNESCO - oblast Jungfrau-Aletscharena.


Plot.

In Las Vegas, lonely 10-year-old Lucas Nickle (Zach Tyler Eisen) is left with his older sister, Tiffany (Allison Mack), and his grandmother (Lily Tomlin) when his parents go to Puerto Vallarta. Neglected by his family and tormented by a local bully named Steve (Myles Jeffrey) and his friends, Lucas takes out his frustration on an anthill and attacks it with a squirt gun, terrifying the colony. One ant, an eccentric wizard named Zoc (Nicolas Cage), tries to fight back. His girlfriend, a nurse ant named Hova (Julia Roberts) who is fascinated by humans, attempts to communicate with Lucas. He drops his gun on the grass, and kicks the anthill with one of his sneakers, sending the colony flying into the grass. Hova tries to communicate to him, but she is almost crushed before being rescued by Zoc. The leaders of the colony decide to use a potion Zoc has recently created to shrink Lucas down to ant size. The local exterminator, Stan Beals (Paul Giamatti), convinces Lucas to sign a contract to kill vermin. Later that night, Zoc and a small troop of ants pour the potion into his ear. Lucas wakes up and discovers that he is now tiny and naked after discovering his underwear being bigger than him, then he falls off his bed, landing on a potato chip. He is carried to the anthill into a world of giant caves, caterpillars, and ants. Zoc insists that he should be studied then eaten, but he is overruled by the Queen (Meryl Streep). She sentences him to hard labor.  Hova volunteers to train Lucas, much to Zoc's mortification. They both learn about the differences between ants and humans. However, when she forces him to forage for jelly beans with Kreela (Regina King) and Fugax (Bruce Campbell), he is unsuccessful. The ants are attacked by tarantula hawk wasps. Lucas finds a firecracker discarded by Steve and uses it to scare the wasps away. This earns him the admiration of all the ants except Zoc.  Lucas is introduced to honeydew, the caterpillars' feces, and he gets sick when he learns where they come from. He is shown a painting which depicts the Great Ant Mother and the evil "Cloud-Breather", an exterminator. Lucas is told that the Great Ant Mother will return and shower the ants with honeydew, while the Cloud-Breather will spell destruction for all of them. Lucas, Hova, Fugax, and Kreela return to his house, where he tries to cancel Beals' contract but calls a pizzeria instead. To make matters worse, Tiffany enters and tries to crush the ants with the discarded phone. Lucas and company are forced into hiding until dark.  When Zoc finds out that Lucas put Hova in possible danger, he accuses him of further treachery and tells him that he refuses to give him the antidote, causing him to run away in fright. Upon hearing what happened, Hova becomes angry with Zoc and goes out to look for Lucas. Once she finds him, he is swallowed by a frog. Zoc witnesses the event and realizes how much Hova cares about Lucas, so he frees him to make up for his selfishness. Afterwards, they discuss their differences. Zoc explains that ants work for the benefit of the colony, whilst Lucas states that most humans work for personal gain. Zoc is unsure as to how anything gets accomplished in Lucas' world, but then sympathizes with him when they both admit that they both used to act without thinking.  The next day, when Beals arrives to exterminate the colony, Lucas and Zoc enlist the wasps' aid; at first, the wasps want to eat them, but upon hearing that their hill is being destroyed by Beals, they agree to help. During the battle with Beals, Lucas saves the lives of Hova and an injured wasp. Both the ants and wasps are no match against pesticide, but as Beals is about to exterminate the anthill, a beetle and glowworm bite him in the groin. As he painfully doubles up, Lucas injects him with the shrinking potion, severely disfiguring Beals, and he retreats on a tricycle while being attacked by the wasps.  The Queen pronounces Lucas an ant in honor of his heroic actions, and Zoc gives him the antidote. He returns back to normal size and finally stands up to Steve, whose friends choose to befriend Lucas after Steve insults them. Lucas then showers the colony with jelly beans as a parting gift.

Cast.

Additional voices were provided by Tyler James Williams, Jaishon Fisher, Frank Welker, Tom Kenny, Neil Ross, Bob Joles, Wally Wingert, Leon Morenzie, Johnathan Cook, Clive Robertson, S. Scott Bullock, Susan Silo, Zack Shada, Benjamin Bryan, and Jordan Orr.

Production.

Tom Hanks originally conceived the idea for an animated film adaptation after reading the book with his child. He then sent a copy to John A. Davis due to Davis' work on the computer-animated film "". Davis came up with a potential take on the story within a few days. "To be honest, when I first looked at it, I thought Oh, why does it have to be ants again?" said Davis. "But the more I thought about it, I said, So what? It's got as much to do with "The Incredible Shrinking Man" as it does the other bug movies. It's a completely different story."  Hanks agreed that the story could be expanded considerably (the original book being around only 2,000 words). Keith Alcorn had a similar initial reaction to the project as Davis did. "My first thought," recalled Alcorn, "was, 'not another ant movie.' But looking at the actual story, this was really about a little boy and how he learns about the world by having to live beneath the surface." Davis states that he felt like something of a hypocrite when, while he was working on the script, carpenter ants infested his house and he called an exterminator.  The film was rendered on DNA Productions' 1400-CPU render farm, managed by the open-source Sun Grid Engine job scheduler. The nodes started out with Fedora Core 2 Linux with a modern 2.6.x kernel, but the new AMD Opteron nodes are running Fedora Core 4. Most of the applications are commercial, including Maya, Lightwave 3D, Houdini, Massive and Pixar’s RenderMan.  Along with the theatrical release of "The Ant Bully", there was an IMAX 3D version presented in only some of the IMAX theaters. The others continued to run the 3D version of "Superman Returns". The special IMAX 3D version was remastered in 3D with IMAX DMR. Critics within the 3D motion picture community have given the film high marks, as unlike "Superman Returns", the entire film is projected in 3D stereo. The process to turn a pure animation film into 3D is much simpler than converting a film having live actors. Some of the production took place at C.O.R.E. Digital Pictures in Canada.

Release.

The film was theatrically released on July 28, 2006 by Warner Bros. Pictures and was released on DVD and Blu-ray on November 28, 2006 by Warner Home Video.

Reception.

Critical response.

The review aggregation website Rotten Tomatoes reported a 62% approval rating, based on 116 reviews, with an average rating of 6.2/10. The website's consensus reads, "Sometimes inventive and witty, this animated adventure into an ant-sized world is a pleasant diversion." On Metacritic the film has a score of 59/100 based on 26 reviews, indicating "mixed or average reviews". Audiences surveyed by CinemaScore gave the film a grade "A-" on scale of A to F.  Tom Long of the Detroit News wrote that "there's a sweet simplicity and humility to this film."  Ruthe Stein of "The San Francisco Chronicle" wrote that "the brilliance of "The Ant Bully" is in the crafty way it delves into the minds of ants as they plot to save themselves from extermination...Davis creates a marvelously labyrinthine society for them, right below the surface of a bland suburb."  Lisa Schwarzbaum of "Entertainment Weekly" liked Roberts and Cage in their roles, and referred to Streep's queen ant as "excellently magisterial." She also wrote that "the kind of life lessons that usually gum up the fun go down as easily as jelly beans in "The Ant Bully"." Jeffrey E. McCants of the Minneapolis "Star Tribune" wrote that "the film's heavy-handed lessons turn it from a fun romp through a cartoonish insect world to a predictable and preachy snoozefest".  Lou Lumenick of the "New York Post" called the film "generic" and wrote that "adults will be less than enchanted by its preachiness, talkiness and Communist Party-line political views". Bill Muller of "The Arizona Republic" wrote that ""The Ant Bully", in trying to match "Antz" or "A Bug's Life", just digs itself into a big hole." "  Jack Mathews of the New York "Daily News" was positive about the film's lack of pop culture references and thought that the film does not "talk down" to children. Additionally, he noted that "adults may be amused (or maybe not) by the Christian parallel in the ants' religion."

Box office.

The film opened at #5 on July 28, 2006, and closed on November 16, 2006, with $28 million in North America and a total of $55 million worldwide. The estimated production budget was $50 million. The film was released in the United Kingdom on August 4, 2006, and only opened on #8.

Soundtrack.

The soundtrack's music score was composed and conducted by John Debney and there are no songs in this film. The entire movie score was released by Elton John.

Video game.

Games publisher Midway released "The Ant Bully", the official video game tie-in to the film on GameCube, PlayStation 2, PC, and Game Boy Advance on July 24, 2006. A Wii version was released on December 5, 2006. The game was developed by the Montreal Studio Artificial Mind and Movement (A2M).

The Ant Bully is a 2006 American computer-animated adventure fantasy comedy film written and directed by John A. Davis and based on the 1999 children's book of the same name by John Nickle. Starring the voices of Julia Roberts, Nicolas Cage, Meryl Streep, and Paul Giamatti, it was produced by Tom Hanks and Gary Goetzman's Playtone, Davis and Keith Alcorn's DNA Productions and Legendary Pictures as its first (and so far, only) animated film, and distributed by Warner Bros. Pictures.

Mravenčí polepšovna (v anglickém originále The Ant Bully) je americký animovaný film z roku 2006. Režisérem filmu je John A. Davis. Hlavní role ve filmu ztvárnili Zach Tyler Eisen, Julia Roberts, Nicolas Cage, Meryl Streep a Paul Giamatti.


Plot.

While raiding Berk's Squab Farm, Mr. Fox triggers a fox trap caging himself along with his wife Felicity. Felicity reveals to her husband that she is pregnant and pleads with him to find a safer job if they escape, and he agrees.  Two human years (12 fox years) later, the Foxes and their son Ash are living in a hole. Mr. Fox, now a newspaper columnist, moves the family into a better home inside a tree, ignoring the warnings of his lawyer, about how dangerous the area is for foxes due to its proximity to facilities run by three feared farmers: Boggis (a chicken farmer), Bunce (a duck and goose farmer) and Bean (a turkey and apple farmer).  Soon after the Foxes move in, Felicity's nephew, Kristofferson Silverfox, comes to live with them. Ash finds this situation intolerable; his cousin is superior to him at almost everything, and everyone is charmed by Kristofferson.  Longing for his days as a thief, Mr. Fox and his friend Kylie, an opossum, steal produce and poultry from all three farms for three straight nights. Angered, the farmers decide to kill Mr. Fox. They camp out near his home, and when Mr. Fox emerges, they open fire but only manage to shoot off his tail.  After demolishing the site of the tree while attempting to dig Mr. Fox out, they discover the Foxes have dug an escape tunnel. As the Foxes will have to surface for food and water, the farmers wait at the tunnel mouth. Underground, Felicity is upset that Mr. Fox returned to his thieving ways.  The group later encounters Badger and many other local animal residents whose homes have also been destroyed by the farmers. As the animals begin fearing starvation, Mr. Fox leads them on a digging expedition to tunnel to the three farms, robbing them.  While the other animals feast, Ash and Kristofferson begin to reconcile after Kristofferson defends Ash from a bully. The cousins return to Bean's farm, intending to reclaim the missing tail but Kristofferson gets captured.  Discovering that Mr. Fox has stolen their produce, the farmers and the fire chief flood the animals' tunnel network with some of Bean's cider, trapping the animals in the sewers.  Realizing that the farmers plan to use Kristofferson to lure him into an ambush, Mr. Fox heads to the surface to surrender, but returns when Rat, Bean's security guard, confronts the animals and attacks Ash and Felicity.  A fight between Mr. Fox and Rat results in the latter being pushed into a generator, electrocuting him. Before dying, Rat reveals Kristofferson's location. Mr. Fox asks the farmers for a meeting in town near the sewer hub where he would surrender in exchange for Kristofferson's freedom.  The farmers prepare an ambush, but the animals, anticipating it, launch a counterattack that allows Mr. Fox, Ash, and Kylie to enter Bean's farm undetected. Ash frees Kristofferson and braves enemy fire to release a rabid beagle to keep the farmers at bay, allowing the group to escape.  The animals soon settle into their new homes in the sewers, inviting any other animals to join them. Soon after, Fox raids a grocery store belonging to Boggis, Bunce, and Bean, where Felicity reveals she's pregnant again as the animals dance in the aisle.

Production.

Joe Roth and Revolution Studios bought the film rights to "Fantastic Mr Fox" in 2004. In 2006, Mark Mothersbaugh stated that he was working on the soundtrack. Wes Anderson signed on as director with Henry Selick, who worked with Anderson on "The Life Aquatic with Steve Zissou", as animation director. Anderson stated that he signed on because Roald Dahl was one of his heroes. Originally, Cate Blanchett was to voice Mrs. Fox, but she left the role for undisclosed reasons.  The story the novel covers would amount to the second act of the film. Anderson added new scenes to serve for the film's beginning and end. The new scenes precede Mr. Fox's plan to steal from the three farmers and follow the farmers' bulldozing of the hill, beginning with the flooding of the tunnel. Selick left the project, to work on the Neil Gaiman story "Coraline" in February 2006. He was replaced by Mark Gustafson. 20th Century Fox Animation became the project's home in October 2006 after Revolution folded.  In September 2007, Anderson announced voice work would begin. The director chose to record the voices outside rather than in a studio: "we went out in a forest, [..] went in an attic, [and] went in a stable. We went underground for some things. There was a great spontaneity in the recordings because of that." The voices were recorded before any animation was done.  Anderson said of the production design, "we want to use real trees and real sand, but it's all miniature." Great Missenden, where Roald Dahl lived, has a major influence on the film's look. The film mixes several forms of animation but consists primarily of stop motion. Animation took place in London, on Stage C at "3 Mills Studio" and the puppets are created by Mackinnon & Saunders, with Anderson directing the crew, many of whom animated Tim Burton's "Corpse Bride". Selick, who kept in contact with Anderson, said the director would act out scenes while in Paris and send them to the animators via iPhone.

Soundtrack.

The score for the film was composed by Alexandre Desplat. Jarvis Cocker commented that he wrote "three, four" songs for the film, one of which was included on the soundtrack. The soundtrack also contains a selection of songs by The Beach Boys, The Bobby Fuller Four, Burl Ives, Georges Delerue, The Rolling Stones, and other artists. A soundtrack album for the film was released on November 3, 2009. It contains the following tracks:

Release.

The film had its world premiere as the opening film of the 53rd edition of the London Film Festival on October 14, 2009. 20th Century Fox released it theatrically on November 13, 2009. "Fantastic Mr. Fox" grossed $21,002,919 in the U.S., and $25,468,104 outside the U.S., making a total of $46,471,023 worldwide. 20th Century Fox Home Entertainment released the DVD and Blu-ray on March 23, 2010. The Criterion Collection released the film on Blu-ray and DVD on February 18, 2014.  "Fantastic Mr. Fox" has been made available on May 22, 2020 on The Walt Disney Company's streaming service Disney+.

Reception.

On Rotten Tomatoes the film has an approval rating of 92% based on 239 reviews and an average rating of 7.91/10. The site's consensus states: ""Fantastic Mr. Fox" is a delightfully funny feast for the eyes with multi-generational appeal – and it shows Wes Anderson has a knack for animation." The film also became the second highest-rated animated film in 2009 on the site, behind "Up". On Metacritic it has a weighted average score of 83% based on reviews from 34 critics, indicating "universal acclaim". Audiences surveyed by CinemaScore gave the film a grade B+ on scale of A to F.  Roger Ebert gave the film 3.5 out of 4 stars. Ebert said that, like "Willy Wonka & the Chocolate Factory", children may find some aspects of the film perplexing or scary, which he considered a positive element to a children's film. A. O. Scott called "Fantastic Mr. Fox" "in some ways (Wes Anderson's) most fully realized and satisfying film. Once you adjust to its stop-and-start rhythms and its scruffy looks, you can appreciate its wit, its beauty and the sly gravity of its emotional undercurrents. The work done by the animation director, Mark Gustafson, by the director of photography, Tristan Oliver, and by the production designer, Nelson Lowry, shows amazing ingenuity and skill, and the music (by Alexandre Desplat, with the usual shuffle of well-chosen pop tunes, famous and obscure) is both eccentric and just right." Devin D. O'Leary of "Weekly Alibi" called it "a one-of-a-kind family classic".  According to "Time", the film is "both a delightful amusement and a distillation of the filmmaker's essential playfulness" and was one of the ten best films of the year. Cosmo Landesman of "The Sunday Times" said "having a quirky auteur like Anderson make a children's film is a bit like David Byrne, of Talking Heads, recording an album of nursery rhymes produced by Brian Eno"; according to Landesman, "in style and sensibility, this is really a Wes Anderson film, with little Dahl. It's missing the darker elements that characterise Dahl's books. There you find the whiff of something nasty: child abuse, violence, misogyny. Gone, too, is any sense of danger. Even the farmers, who are made to look a touch evil, don't seem capable of it. We never feel the tension of watching the Fox family facing real peril. The film certainly has Americanized Dahl's story, and I don't mean the fact that the good animals have American accents and the baddies have British ones. It offers yet another celebration of difference and a lesson on the importance of being yourself. But it does leave you thinking: isn't it time that children's films put children first?"  Amy Biancolli from the "Houston Chronicle" stated that "Anderson injects such charm and wit, such personality and nostalgia — evident in the old-school animation, storybook settings and pitch-perfect use of Burl Ives — that it's easy to forgive his self-conscious touches."  Ann Hornaday from the "Washington Post" calls it a "self-consciously quirky movie that manages to be twee and ultra-hip at the same time, it qualifies as yet another wry, carefully composed bibelot in the cabinet of curios that defines the Anderson oeuvre." Peter Howell from the "Toronto Star" stated that "[i]n an age when everything seems digital, computer-driven and as fake as instant coffee, more and more artists (Spike Jonze and John Lasseter among them) are embracing the old ways of vinyl records, hand-drawn cartoons and painstaking stop-motion character movements." In 2011, Richard Corliss of "TIME" magazine named it one of "The 25 All-TIME Best Animated Films".

Awards.

The film was nominated for the 2010 Critics Choice Awards for Best Animated Feature, the 2010 Golden Globe Award for Best Animated Feature Film, the 2010 Academy Award for Best Animated Feature and Academy Award for Best Original Score; but ultimately lost all the nominations to "Up".  It was also nominated for the Grand Prix of the Belgian Syndicate of Cinema Critics. Alexandre Desplat won "Soundtrack Composer of the Year" and "World Soundtrack of the Year" at the 2010 World Soundtrack Awards. On January 14, 2010, the National Board of Review awarded Anderson a Special Filmmaking Achievement award.  After giving his acceptance speech, the audio of the speech was used in a short animation of Anderson's character (Weasel) giving the speech, animated by Payton Curtis, a key stop-motion animator on the film.

Fantastic Mr. Fox is a 2009 stop motion animated comedy film directed by Wes Anderson, based on Roald Dahl's 1970 children's novel of the same name. The film is about a fox who steals food each night from three mean and wealthy farmers. They are fed up with Mr. Fox's theft and try to kill him so they dig their way into the foxes' home. However, the animals are able to outwit the farmers and live underground.

Fantastický pan Lišák (v anglickém originále Fantastic Mr. Fox) je americký animovaný film z roku 2009. Režisérem filmu je Wes Anderson. Hlavní role ve filmu ztvárnili George Clooney, Meryl Streep, Jason Schwartzman, Bill Murray a Willem Dafoe.


History.

The first modern settlement of the area occurred in 1864 with the opening of a silver mine. The settlers abandoned the area when local Indian tribes launched a series of raids and massacres. Recolonization was launched in 1868, after the Indian raids were stopped and François Pioche bought the town in 1869. By the early 1870s, Pioche had grown larger, to become one of the most important silver-mining towns in Nevada. Because of the town's remoteness which had earlier allowed the Indian raids to occur, Pioche had a reputation for being one of the roughest towns in the Old West.  Due mostly to confusion over the exact location of mining claims, mine owners finally resorted to hiring guards. In 1872, Tom and Ed Newland hired gunmen to takeover the very profitable mine owned by William H. Raymond and John Ely. They in turn hired four more men who during a raid in the middle of the night killed one of the guards and drove off the remainder. One of the four hired gunmen, Michael Casey, killed miner Tom Gossen after refusing to pay interest on a $100 loan. Before he died the next day, Gossen left a $5,000 reward to the man who killed Casey. Jim Leavy swore Casey had not shot Gossen in self defense, and Casey challenged Leavy to get his gun. The two men met in front of Felsenthal's store. Leavy shot Casey and then beat him to death with his pistol. Leavy in turn was wounded by David Neagle, who shot Leavy through the cheeks, leaving him permanently disfigured.  It was reported that nearly 60 percent of the homicides reported in Nevada during 1871–72 took place in and around Pioche. Local lore says 72 men were killed in gunfights before the first natural death occurred in the camp. This legend is immortalized by the creation of Boot Hill, now a landmark in the city.

Climate.

Pioche has a cool semi-arid climate (Köppen "BSk") bordering on a humid continental climate ("Dfa"/"Dsa") due to its high altitude and exposure to rain-bearing winds. The high elevation means summers are much cooler than in Clark County, with temperatures of reached upon only one afternoon every five years, and reached only upon 23.1 afternoons. The hottest month recorded was July 2005, with a mean maximum of, a record hot day of on July 17, and nine days above the century mark from July 11 to 19. Although summers are mostly dry with mild nights, it is not unknown for “Arizona rains” to penetrate into Lincoln County during July and August, as happened in August 1945 when of rain fell on a total of eleven “wet” days, and during August 1955 when seventeen days saw at least of rain.  The fall season sees warm days and cold nights: the freeze-free period usually extends from May 17 to October 10, although temperatures below are very rare even during winter with an average of 1.1 mornings falling this low; the coldest temperature in Pioche has been on January 12, 1963. The coldest month has been January 1949 with a mean maximum of, although in a normal winter only 10.3 afternoons will not top freezing. During the winter, days are cool to cold – although even in January 7.1 afternoons top – and nights are very cold, although snowfall is extremely erratic. During the very wet and cold spell of January and February 1993, of snow fell in Pioche; however in warm dry winters like 1999/2000 almost no snow may occur.

Landmarks and attractions.

Pioche is known for its "Million Dollar Courthouse," built in 1872. The original cost of $88,000 far exceeded initial estimates and was financed, and refinanced with bonds totaling nearly $1 million. Pioche currently contains the county administrative offices and has one of the oldest grade schools in the state.  Next door to the courthouse sits the old Mountain View Hotel, where President Herbert Hoover is said to have stayed in 1930. Built in 1895, the hotel served the lodging needs of dignitaries visiting Pioche on court business. Although the building no longer serves as a hotel, it is an example of turn-of-the-century western architecture. There is another hotel, the Overland, which is still operating, with 14 themed rooms on the second floor over the main saloon.  An aerial tramway carried buckets of ore from the mines to the Godbe Mill. The tramway ran during the 1920s and 1930s and was used for the transportation of silver and nickel ore. The abandoned tramway used cables which still stretch over parts of the town, with some original ore buckets intact.  During Labor Day in September, the population swells for events including fireworks, history-based theater and mining car filling contests called "mucking events." In December, the town holds a public Christmas tree lighting.  The town of Pioche is Nevada Historical Marker 5.

Pioche is an unincorporated town in Lincoln County, Nevada, United States, approximately northeast of Las Vegas. U.S. Route 93 is the main route to Pioche and bypasses the town center just to the east, with Nevada State Route 321 and Nevada State Route 322 providing direct access. Its elevation is above sea level. Pioche is the county seat of Lincoln County. Pioche is named after François Louis Alfred Pioche, a San Francisco financier and land speculator originally from France. The town's population was 1,002 at the 2010 census.

Pioche je sídlo se statusem neustaveného města (unincorporated town) v okrese Lincoln County ve státě Nevada ve Spojených státech amerických. Je zároveň správním střediskem tohoto okresu. V rámci stejnojmenného území pro sčítání lidu (census-designated place) žije přes jeden tisíc obyvatel.


Fleet minesweepers.

The Flowers were designed to be built at merchant shipyards, to ease the pressure on yards specializing in warships. The initial three groups were the first purpose-built fleet minesweepers, built with triple hulls at the bow to give extra protection against loss from mine damage when working. When submarine attacks on British merchant ships became a serious menace after 1916, the existing Flower-class minesweepers were transferred to convoy escort duty, and fitted with depth charges, as well as 4.7-inch naval guns.  "Gentian" and "Myrtle" were both lost to mines in the Baltic Sea on 16 July 1919.

Submarine decoys (warship-Qs).

The latter two groups, the "Aubrietia"s and "Anchusa"s, were designed as submarine decoys, or Q-ships, with hidden guns and a distinctive "merchant marine" appearance. These "warship-Qs" were thus the first purpose-built anti-submarine fighting ships, and their successor types were the anti-submarine sloops of World War II, which evolved into the modern anti-submarine warfare frigate during the 1939–45 Battle of the Atlantic.

Service.

Some 112 Flower-class vessel in total were built for the Royal Navy, and a further eight for the French "Marine Militaire". Of these, 17 British and one French Flowers were sunk.  Some members of the class served as patrol vessels throughout the world during the peacetime years between the wars, but almost all were disposed of by World War II. This allowed the majority of the class names to be revived for the new, smaller s.

Survivors.

Two members of the final "Anchusa" group, and "Saxifrage" (renamed "President" in 1922), survived to be moored on the River Thames for use as drill ships by the RNVR until 1988, a total of seventy years in Royal Navy service. "Chrysanthemum" was sold to private owners and scrapped in 1995. "President" was sold and preserved, and is now one of the last three surviving warships of the Royal Navy built during the First World War, (along with the 1914 light cruiser in Belfast, and the 1915 monitor in Portsmouth dockyard).

The Flower class comprised five sub-classes of sloops built under the Emergency War Programme for the Royal Navy during World War I, all of which were named after various flowers. They were popularly known as the "herbaceous borders", in humorous reference to a well-known adage about the Royal Navy ("Britain's best bulwarks are her wooden walls"), as well as to a type of garden border popular in the United Kingdom.

Třída Flower byla lodní třída britských šalup z období první světové války. Jednalo se o početnou rodinu válečných lodí dělící se do celkem pěti podtříd (třída Acacia, třída Azalea, třída Arabis, třída Aubretia a třída Anchusa). První tři skupiny (80 ks) byly primárně koncipovány jako minolovky, ale během války byly převedeny k doprovodu konvojů. Zbylé dvě třídy (40 ks) představovaly tzv. Q-lodě, ozbrojené plovoucí pasti na německé ponorky mající vzhled obchodních lodí. Celkem tedy bylo postaveno 120 šalup této třídy.


Customs.

St. Martin was known as friend of the children and patron of the poor. This holiday originated in France, then spread to the Low Countries, the British Isles, Germany, Scandinavia, and Eastern Europe. It celebrates the end of the agrarian year and the end of the harvest. In the 6th century, church councils began requiring fasting on all days except Saturdays and Sundays from Saint Martin's Day to Epiphany (the Feast of the Three Wise Men and the star, c.f. Matthew 2: 1–12) on January 6, a period of 56 days. This was similar to the 40 days fasting of Lent, so this 56-day period was called "Quadragesima Sancti Martini" (Saint Martin's Lent). This period of fasting was later shortened and called "Advent" by the Church.  The goose became a symbol of St. Martin of Tours because of a legend that when trying to avoid being ordained bishop he had hidden in a goose pen, where he was betrayed by the cackling of the geese. St. Martin's feast day falls in November, when geese are ready for killing. St. Martin's Day was an important medieval autumn feast, and the custom of eating goose spread to Sweden from France. It was primarily observed by the craftsmen and noblemen of the towns. In the peasant community, not everyone could afford to eat goose, so many ate duck or hen instead.  Though no mention of Saint Martin's connection with viticulture is made by Gregory of Tours or other early hagiographers, he is nonetheless credited with a prominent role in spreading wine-making throughout the Touraine region and facilitating the planting of many vines. The Greek myth that Aristaeus first discovered the concept of pruning the vines after watching a goat eat some of the foliage has been appropriated to Martin. Martin is also credited with introducing the Chenin blanc grape varietal, from which most of the white wine of western Touraine and Anjou is made.  As with the word “Christmas”, the term Martinmas literally means "Mass of Martin", or the day when he is honoured in the Mass. Martinmas, as a date on the calendar, has two meanings: in the agricultural calendar it marks the beginning of the natural winter, but in the economic calendar it is seen as the end of autumn. The feast coincides not only with the end of the Octave of All Saints, but with harvest-time, the time when newly produced wine is ready for drinking, and the end of winter preparations, including the butchering of animals. (An old English saying is "His Martinmas will come as it does to every hog," meaning "he will get his comeuppance" or "everyone must die".) Because of this, St. Martin's Feast is much like the American Thanksgiving – a celebration of the earth's bounty. Because it also comes before the penitential season of Advent, it is seen as a mini "carnivale", with all the feasting and bonfires. As at Michaelmas on 29 September, goose is eaten in most places. Following these holidays, women traditionally moved their work indoors for the winter, while men would proceed to work in the forests. In some countries, Martinmas celebrations begin at the eleventh minute of the eleventh hour of this eleventh day of the eleventh month (that is, at 11:11 am on November 11). In others, the festivities commence on St. Martin's Eve (that is, on November 10). Bonfires are built and children carry lanterns in the streets after dark, singing songs for which they are rewarded with candy.

Celebrations around the world.

Austria.

"Martinloben" is celebrated as a collective festival. Events include art exhibitions, wine tastings, and live music. “Martinigansl” (roasted goose) is the traditional dish of the season. In Austria St. Martin's Day is celebrated the same way as in Germany. The nights before and on the night of Nov. 11, children walk in processions carrying lanterns, which they made in school, and sing Martin songs.

Belgium.

The day is celebrated on the evening of November 10 in a small part of Belgium (mainly in the east of Flanders and around Ypres). Children go through the streets with paper lanterns and candles, and sing songs about St. Martin. Sometimes, a man dressed as St. Martin rides on a horse in front of the procession.  In some areas, there is a traditional goose meal, although in West Flanders there is no specific meal; in other areas it is more a day for children, with toys brought on the night of 10 to 11 November. In the west part of the Belgian province of West Flanders, especially around Ypres, children receive presents from either their friends or family as supposedly coming from St. Martin on November 11. In other areas it is customary that children receive gifts later in the year from either their friends or family as supposedly coming from Saint Nicholas on December 5 or 6 (called Sinterklaas in Belgium and the Netherlands) or Santa Claus on December 25.  In Wervik, children go from door to door, singing traditional "Séngmarténg" songs, sporting a hollow beetroot with a carved face and a candle inside called "Bolle Séngmarténg". Later in the evening there is a bonfire where all of them gather. At the end the beetroots are thrown into the fire, and pancakes are being served.  In the German speaking parts of Belgium, notably Eupen and Sankt Vith, processions similar to those in Germany take place.

Croatia, Slovenia.

In Croatia, St. Martin's Day ("Martinje", "Martinovanje") marks the day when the must traditionally turns to wine. The must is usually considered impure and sinful, until it is baptised and turned into wine. The baptism is performed by someone who dresses up as a bishop and blesses the wine; this is usually done by the host. Another person is chosen as the godfather of the wine. The foods traditionally eaten on the day are goose and home-made or store bought mlinci.  The biggest event in Slovenia is the St. Martin's Day celebration in Maribor which marks the symbolic winding up of all the wine growers’ endeavours. There is the ceremonial "christening" of the new wine, and the arrival of the Wine Queen. The square Trg Leona Štuklja is filled with musicians and stalls offering autumn produce and delicacies.

Slovakia.

In Slovakia, the Feast of St. Martin is like a "2nd Birthday" for those named after this saint. Small presents or money are common gifts for this special occasion. Tradition says that if it snows on the feast of St. Martin, November 11, then St. Martin came on a white horse and there will be snow on Christmas day. However, if it doesn't snow on this day, then St. Martin came on a dark horse and it will not snow at Christmas.

Czech Republic.

A Czech proverb connected with the Feast of St. Martin – "Martin přijíždí na bílém koni" (trans. "Martin is coming on a white horse") – signifies that the first half of November in the Czech Republic is the time when it often starts to snow. St. Martin's Day is the traditional feast day in the run-up to Advent. Roasted goose is usually found on restaurant menus, and the Czech version of Beaujolais nouveau, Svatomartinské víno, a young wine from the recent harvest, which has recently become more widely available and popular. Wine shops and restaurants around Prague pour the first of the St. Martin's wines at 11:11 a.m. Many restaurants offer special menus for the day, featuring the traditional roast goose.

Denmark.

In Denmark, "Mortensaften", meaning the evening of St. Martin, is celebrated with traditional dinners, while the day itself is rarely recognized. ("Morten" is the Danish vernacular form of "Martin".) The background is the same legend as mentioned above, but nowadays the goose is most often replaced with a duck due to size, taste and/or cost.

Estonia.

In Estonia, Martinmas signifies the merging of Western European customs with local Finnic pagan traditions. It also contains elements of earlier worship of the dead as well as a certain year-end celebration that predates Christianity. For centuries mardipäev (Martinmas) has been one of the most important and cherished days in the Estonian folk calendar. It remains popular today, especially among young people and the rural population. Martinmas celebrates the end of the agrarian year and the beginning of the winter period.  Among Estonians, Martinmas also marks the end of the period of All Souls, as well as the autumn period in the Estonian popular calendar when the souls of ancestors were worshiped, a period that lasted from November 1 to Martinmas (November 11). On this day children disguise themselves as men and go from door to door, singing songs and telling jokes to receive sweets.  In Southern Estonia, November is called "Märtekuu" after St. Martin's Day.

Germany.

A widespread custom in Germany is bonfires on St. Martin's eve, called "Martinsfeuer." In recent years, the processions that accompany those fires have been spread over almost a fortnight before Martinmas. At one time, the Rhine River valley would be lined with fires on the eve of Martinmas. In the Rhineland region, Martin's day is celebrated traditionally with a get-together during which a roasted suckling pig is shared with the neighbours.  The nights before and on the night of Nov. 11, children walk in processions carrying lanterns, which they made in school, and sing Martin songs. Usually, the walk starts at a church and goes to a public square. A man on horseback dressed like St. Martin accompanies the children. When they reach the square, Martin's bonfire is lit and Martin's pretzels are distributed.  In some regions of Germany (e.g. Rhineland or Bergisches Land) in a separate procession the children also go from house to house with their lanterns, sing songs and get candy in return.  The origin of the procession of lanterns is unclear. To some, it is a substitute for the St. Martin bonfire, which is still lit in a few cities and villages throughout Europe. It formerly symbolized the light that holiness brings to the darkness, just as St. Martin brought hope to the poor through his good deeds. Even though the tradition of the large, crackling fire is gradually being lost, the procession of lanterns is still practiced.  The tradition of the St. Martin's goose or "Martinsgans", which is typically served on the evening of St. Martin's feast day following the procession of lanterns, most likely evolved from the well-known legend of St. Martin and the geese. "Martinsgans" is usually served in restaurants, roasted, with red cabbage and dumplings.  In some regions of Germany, the traditional sweet of Martinmas is "Martinshörnchen", a pastry shaped in the form of a croissant, which recalls both the hooves of St. Martin's horse and, by being the half of a pretzel, the parting of his mantle. In parts of western Germany these pastries are instead shaped like men (Stutenkerl or Weckmänner).

Great Britian.

In the United Kingdom, St. Martin's Day is known as "Martinmas" (or sometimes "Martlemass"). It is one of the term days in Scotland, where some schools celebrate St. Martin's day. The ancient Scottish universities' autumn term was traditionally called Martinmas term (now semester at the University of St Andrews), as opposed to Michaelmas in England. Many schools are also named after St. Martin.  Martlemass beef was from cattle slaughtered at Martinmas and salted or otherwise preserved for the winter. The now largely archaic term "St. Martin's Summer" referred to the fact that in Britain people often believed there was a brief warm spell common around the time of St. Martin's Day, before the winter months began in earnest. A similar term that originated in America is "Indian Summer".  In the United Kingdom, however, St. Martin's day is not widely recognised and November 11 is better known for being Remembrance Day.

Ireland.

In Ireland, on the eve of St. Martin's Day, it is tradition to sacrifice a cockerel by bleeding it. The blood was collected and sprinkled on the four corners of the house. Also in Ireland, no wheel of any kind was to turn on St. Martin's Day, because Martin was thrown into a mill stream and killed by the wheel and so it was not right to turn any kind of wheel on that day.  In Northern Ireland the village and surrounding parish of Desertmartin owes its name to Saint Columba (also referred to as Colmcille) who visited there in the sixth century. He erected a church there as a retreat and named it in honour of St. Martin. Hence the name in Irish "Díseart Mhartain" or 'Retreat of Martin'.

Sicily.

In Sicily, November is the winemaking season. On St. Martin's Day Sicilians eat anise biscuits washed down with Moscato, Malvasia or Passito. More precisely, the hard biscuits are dipped into the Moscato. "l'Estate di San Martino" (Saint Martin's Summer) is the traditional Sicilian reference to a period of unseasonably warm weather in early to mid November. Saint Martin's Day is celebrated in a special way in a village near Messina and at a monastery dedicated to him overlooking Palermo beyond Monreale.

Latvia.

Mārtiņi (Martin's) is traditionally celebrated by Latvians on November 10, marking the end of the preparations for winter, such as salting meat and fish, storing the harvest and making preserves. Mārtiņi also marks the beginning of masquerading and sledding, among other winter activities.

Malta.

St. Martin's Day ("Jum San Martin" in Maltese) is celebrated in Malta on the Sunday nearest to November 11. Children are given a bag full of fruits and sweets associated with the feast, known by the Maltese as "Il-Borża ta' San Martin", "St. Martin's bag". This bag may include walnuts, hazelnuts, almonds, chestnuts, dried or processed figs, seasonal fruit (like oranges, tangerines, apples and pomegranates) and "Saint Martin's bread roll" (Maltese: "Ħobża ta' San Martin"). In old days, nuts were used by the children in their games.  There is a traditional rhyme associated with this custom:  A feast is celebrated in the village of Baħrija on the outskirts of Rabat (Malta), including a procession led by the statue of Saint Martin. There is also a fair, and a show for local animals. San Anton School, a private school on the island, organises a walk to and from a cave especially associated with Martin in remembrance of the day.  A number of places in Malta are named after this saint, including San Martin on the outskirts of St. Paul's Bay, and Ġebel San Martin outside of Żejtun.

Netherlands.

The day is celebrated on the evening of the 11th of November (the day Saint Martin died), where he is known as Sint-Maarten. As soon it gets dark, children up to the age of 11 or 12 (primary school age) go door to door with hand-crafted lanterns made of hollowed-out sugar beet or, more recently, paper, singing songs such as "Sinte Sinte Maarten," to receive candy or fruit in return. In the past, poor people would visit farms on the 11th of November to get food for the winter. In the 1600s, the city of Amsterdam held boat races on the lake IJ. 400 to 500 light craft, both rowing boats and sailboats, took part under the eyes of a vast crowd on the banks.

Poland.

In Poland, November 11 is the National Independence Day. St. Martin's Day is celebrated mainly in the city of Poznań. On November 11, the people of Poznań buy and eat considerable amounts of "Rogale" (pronounced Ro-gah-leh), locally produced croissants, made specially for this occasion, filled with almond paste with white poppy seeds, so-called "Rogal świętomarciński" or "Martin Croissants" or "St. Martin Croissants". Legend has it this centuries-old tradition commemorates a Poznań baker's dream. His nighttime reveries had St. Martin entering the city on a white horse that lost its golden horseshoe. The very next morning, the baker whipped up horseshoe-shaped croissants filled with almonds, white poppy seeds and nuts, and gave them to the poor. In recent years, competition amongst local bakeries has become fierce for producing the best "Rogale," and very often bakeries proudly display a certificate of compliance with authentic, traditional recipes. Poznanians celebrate with a feast, specially organised by the city. There are different concerts, a St. Martin's parade and a fireworks show. See also: Saint Martin Street in Poznań.

Portugal.

In Portugal, St. Martin's Day is commonly associated with the celebration of the maturation of the year's wine, being traditionally the first day when the new wine can be tasted. It is celebrated, traditionally around a bonfire, eating the "magusto", chestnuts roasted under the embers of the bonfire (sometimes dry figs and walnuts), and drinking a local light alcoholic beverage called "água-pé" (literally "foot water", made by adding water to the pomace left after the juice is pressed out of the grapes for wine – traditionally by stomping on them in vats with bare feet, and letting it ferment for several days), or the stronger "jeropiga" (a sweet liquor obtained in a very similar fashion, with aguardente added to the water). "Água-pé", though no longer available for sale in supermarkets and similar outlets (it is officially banned for sale in Portugal), is still generally available in small local shops from domestic production.  Leite de Vasconcelos regarded the "magusto" as the vestige of an ancient sacrifice to honor the dead and stated that it was tradition in Barqueiros to prepare, at midnight, a table with chestnuts for the deceased family members to eat. The people also mask their faces with the dark wood ashes from the bonfire. A typical Portuguese saying related to Saint Martin's Day:  This period is also quite popular because of the usual good weather period that occurs in Portugal in this time of year, called "Verão de São Martinho" (St. Martin's Summer). It is frequently tied to the legend since Portuguese versions of St. Martin's legend usually replace the snowstorm with rain (because snow is not frequent in most parts of Portugal, while rain is common at that time of the year) and have Jesus bringing the end of it, thus making the "summer" a gift from God.

Spain.

In Spain, St. Martin's Day is the traditional day for slaughtering fattened pigs for the winter. This tradition has given way to the popular saying ""A cada cerdo le llega su San Martín"" from Galician ""A cada porquiño chégalle o seu San Martiño"", which translates as "Every pig gets its St Martin." The phrase is used to indicate that wrongdoers eventually get their comeuppance. Saint Martin is widely celebrated in Galicia.

Sint Maarten / Saint Martin.

In Saint Martin, November 11 is commemorated as the date when explorer Christopher Columbus, on his second journey into Antillean waters, landed on the island in 1493, naming it “Saint Martin.” It is a public holiday on both sides to commemorate this event.

Sweden.

St Martin's Day was an important medieval autumn feast, and the custom of eating goose spread to Sweden from France. In early November, geese are ready for slaughter, and on St. Martin's Eve (Mårtensafton), November 10, it is time for the traditional dinner of roast goose. The custom is particularly popular in Skåne in southern Sweden, where goose farming has long been practised, but it has gradually spread northwards. A proper goose dinner also includes svartsoppa (a heavily spiced soup made from geese blood) and apple charlotte.

Switzerland.

Its celebration has mainly remained a tradition in the Swiss Catholic region of the Ajoie in the canton of Jura. The traditional gargantuan feast, the "Repas du Saint Martin", includes all the parts of freshly butchered pigs, accompanied by shots of Damassine, and lasting for at least 5 hours.

United States.

In the United States, St. Martin's Day celebrations are uncommon, and when they do happen, reflect the ancestral cultural heritage of a local community.  Many German restaurants feature a traditional menu with goose and gluhwein (a mulled red wine). St. Paul, Minnesota celebrates with a traditional lantern procession around Rice Park. The evening includes German treats and traditions that highlight the season of giving. In Dayton, Ohio the Dayton Liederkranz-Turner organization hosts a St. Martin's Family Celebration on the weekend before with an evening lantern parade to the singing of St. Martin's carols, followed by a bonfire. Phoenix, Arizona carries out an annual traditional German lantern procession at the MacDonald's Ranch in Scottsdale.

Other customs.

The Auvergne region of central France traditionally hosts horse fairs on St. Martin's Day.

Carnival.

In German-speaking Europe and the Netherlands, the carnival season traditionally opens on 11 November.

In art.

Pieter Bruegel the Elder's physically largest painting is "The Wine of Saint Martin's Day", which depicts the saint giving charity.  There is a closely similar painting by Peeter Baltens, which can be seen here:.

Armistice Day.

'Armistice Day' (also known as 'Remembrance Day' and 'Veterans Day') is on 11 November and commemorates the armistice signed between the Allies of World War I and Germany at Compiègne, France, for the cessation of hostilities on the Western Front, which took effect at eleven o'clock in the morning — the "eleventh hour of the eleventh day of the eleventh month" of 1918.

Freeing of the Prussian serfs.

The edict of 9 October 1807, one of the first and central reforms of Baron Heinrich vom Stein's Prussian reforms, liberated all the Prussian peasants by 11 November 1810 at the latest. This edict began the process of abolishing serfdom and its hereditary character.

Saint Martin's day, also known as the Funeral of Saint Martin, Martinstag or Martinmas, as well as Old Halloween and Old Hallowmas Eve, is the Funeral day of Saint Martin of Tours (Martin le Miséricordieux) and is celebrated on 11 November each year. This is the time when autumn wheat seeding was completed, and the annual slaughter of fattened cattle produced "Martinmas beef". Historically, hiring fairs were held where farm laborers would seek new posts.

Oslavy svátku svatého Martina v Evropě se od dob raného křesťanství v jednotlivých státech zachovaly v různých podobách. Na území současné Francie, kde byl Martin uctíván již jako biskup Tours ve 4. století, jeho kult téměř vymizel. Renesanci prožívají svatomartinské tradice také ve státech bývalého východního bloku. Evropská místa se svatomartinskou tradicí mapuje od roku 2005 Evropská kulturní stezka svatého Martina (Via Sancti Martini, mezi maďarským Szombathely a francouzským Tours): jižní trasa vede z Maďarska přes Slovinsko, Chorvatsko, Itálii do Francie, od roku 2016 dokončená střední trasa z Maďarska přes Rakousko, Německo, Lucemburk, Belgii do Francie. Plánovaný severní úsek má propojit města Utrecht (Nizozemsko) a Erfurt (Německo). Maďarští autoři projektu iniciovali ve spolupráci s brněnským Svazem Maďarů napojení úseku, který mapuje tradice na západním Slovensku, jižní Moravě (Blansko, Bory, Šatov, Žerotice, Třebíč, Dolní Loučky, Rosice, Zbýšov, Luleč, Dambořice, Násedlovice a Starý Poddvorov) a přilehlém Rakousko: Via Moravia (Szombathely – Holice), Via Bohemia (Jámy – Nicov), stezka po oblasti severního Balatonu s údolím řeky Váh (Szombathely – Horné Zelenice), Via Vindobona (Szombathely – Vídeň).