Ignacio'Natxo' Insa Bohigues is a professional footballer who plays for Malaysian club Johor Darul Ta'zim F. C. as a midfielder. He spent most of his career in Segunda División, playing 244 matches and scoring and a combined ten goals for Eibar, Villarreal B, Zaragoza, Alcorcón and Levante. In La Liga, he represented Celta. Spanish-born, Insa appeared for Malaysia internationally, making his debut in 2018. Insa was born in Province of Alicante, Valencian Community. A product of Valencia CF's youth ranks, he made his first-team debut in a friendly with Fenerbahçe S. K. in July 2006, but spent the vast majority of that season with the B-side in Segunda División B. He first appeared for the main squad on 5 December 2006, coming on as an early substitute in a UEFA Champions League game at A. S. Roma. In 2007–08, Insa was loaned to Segunda División club SD Eibar, scoring twice in 33 appearances; the deal was renewed for the following campaign, where he appeared less and suffered team relegation. In August 2009, Insa moved to Villarreal CF, spending his first season with the reserves in the second level.
He played just one competitive match with the first team, 11 minutes in a 0–1 away loss to CA Osasuna. From 2011 to 2013, Insa represented RC Celta de Vigo. In the latter campaign he scored two goals, the first in a 2–2 home draw against FC Barcelona and the second in a 1–0 triumph over RCD Espanyol at Balaídos. After a one-year spell abroad at Turkey's Antalyaspor, Insa returned to Spain and its second tier in January 2015, appearing for Real Zaragoza, AD Alcorcón and Levante UD in quick succession. On 6 June 2017, he signed with Malaysia Super League's Johor Darul Ta'zim F. C. for a fee of nearly €400,000. Insa obtained Malaysian citizenship through his grandmother, born in Sabah, he won his first cap for their national team on 22 March 2018 at the age of 31, in a 2–2 friendly draw to Mongolia. Insa's younger brother. Kiko, is a footballer and a Malaysian international; as of 20 October 2018 As of 22 March 2018 Levante Segunda División: 2016–17Johor Darul Ta'zim Malaysia Super League: 2017, 2018 Malaysia Cup: 2017 Malaysia Charity Shield: 2018, 2019 Malaysia Super League: Player of the Month October 2017 Natxo Insa at BDFutbol Natxo Insa at Futbolme Natxo Insa at National-Football-Teams.com
Route of the Valencian classics
The Route of the Valencian classics, is a cultural route through the lands of the great classical writers of the Valencian literature of the Valencian Golden Age: Ausiàs March, Joanot Martorell and Joan Roís de Corella, the three related to the court of the Duke Alfonso of Aragon and Foix, "the Old". The route evokes the Valencian 15th century and its heritage, of the sea, of valleys and mountains, of gastronomy and wines, the various accents of the Valencian language with the echoes of the immortal words of the most universal Valencian writers; the route includes the following monuments and towns: Gandía: Collegiate Basilica of Gandia Ducal Palace of Gandia Convent of Santa Clara Sant Marc HospitalBeniarjó: Manor house of Ausias MarchAlfauir: Monastery of Sant Jeroni de CotalbaAlbaida: Parish Church of the Asunción Palace of Milà i Aragó Segrelles MuseumCocentaina: Palace of the Counts of Cocentaina Cocentaina CastleXaló: Manor house of Joanot Martorell Route of the MartorellDénia: Castle of Denia Gandía: The ducal city was the epicenter of the literary renewal of the 15th century, where resided the Martorell, the March and the Roís de Corella families.
Collegiate Basilica of Gandia: Example of Valencian religious Gothic, returns us the echo of classics and the Borgia family, that consolidating the Duchy of Gandia in 1485. Ducal Palace of Gandia: In the Ducal Palace of Gandia these valencian classical writers were entered in the letters and arts of chivalry. Convent of Santa Clara: Its artistic treasure recalls the splendour of the ancient Duchy of Gandia. A canvas of walls from the 14th century on the river Serpis closes the medieval remains of the city. Sant Marc Hospital: Nowadays it's an Archaeological Museum, its Gothic arches take us back to the middle ages. Beniarjó: Manor house of Ausias MarchAlfauir: Monastery of Sant Jeroni de Cotalba: The father, Pere March, the two wives of the well-known Valencian medieval poet Ausiàs March are buried in this monastery; the monastery is one of the most historic monastic constructions in the Valencian Community. Albaida: Parish Church of the Asunción: The parish was built in the 13th century; the building was built between 1621 in Valencian Gothic style.
There are a set of interesting oil paintings by Josep Segrelles. Palace of Milà i Aragó: The remains of the walls from the 15th century configure a monumental heritage. Inside this palace nowaydays is the International Museum of Puppets of Albaida. Segrelles Museum: House Museum of the valencian painter Josep Segrelles. Cocentaina: Palace of the Counts of Cocentaina: This palace belonged to the Rois de Corella family in the 15th century. Here we can find towers and canvases of the wall, the medieval quarter. Cocentaina Castle: The castle dominates the whole region. Through these mountains we will find snow deposits that were used for th ice trade; the valley of Xaló: In search of the sea, it is obligatory to go through a land of mountains: the valleys of the Marina Alta, where Al-Azraq, the Muslim leader, resisted the Aragonese conquest in the 13th century. The valley of Xaló belonged to the March families. Xaló Manor house of the Martorell: In Xaló we can find this manor house of the writer Joanot Martorell refurbished in the 19th century.
Route of the MartorellDénia: Alfonso of Aragon and Foix was count of Denia, a city ruled by an attorney general and Ausias’s father, called Pere March. Castle of Denia: On the walls and the castle, a contemporary of Ausias drew some graffiti or engravings of ships which were in the harbour; this is March’s maritime landscape and it is evoked in the play written by Joanot Martorell, Tirant lo Blanch. Visits to the Raset quarter, the Rotes coves, the feet of Montgo mountain are a must. Route of the Monasteries of Valencia Route of the Borgias Route of the Castles of Vinalopó Route of the Valencian Classics Guide of the Route in pdf The Route on Gandia Town Council website The Route on the Tourism of Valencia Province Government
The textile industry is concerned with the design and distribution of yarn and clothing. The raw material may be natural. Cotton is the world's most important natural fibre. In the year 2007, the global yield was 25 million tons from 35 million hectares cultivated in more than 50 countries. There are five stages: Cultivating and Harvesting Preparatory Processes Spinning — giving yarn Weaving — giving fabrics Finishing — giving textiles Artificial fibres can be made by extruding a polymer, through a spinneret into a medium where it hardens. Wet spinning uses a coagulating medium. In dry spinning, the polymer is contained in a solvent. In melt spinning the extruded polymer is cooled in gas or air and sets. All these fibres will be of great length kilometres long. Artificial fibres can be processed as long fibres or batched and cut so they can be processed like a natural fibre. Natural fibres are either from plants; these vegetable fibres can come from the stem or the leaf. Without exception, many processes are needed before a clean staple is obtained- each with a specific name.
With the exception of silk, each of these fibres is short, being only centimeters in length, each has a rough surface that enables it to bond with similar staples. There are some indications that weaving was known in the Palaeolithic. An indistinct textile impression has been found at Moravia. Neolithic textiles were found in pile dwellings excavations in Switzerland and at El Fayum, Egypt at a site which dates to about 5000 BC. In Roman times, wool and leather clothed the European population, silk, imported along the Silk Road from China, was an extravagant luxury; the use of flax fiber in the manufacturing of cloth in Northern Europe dates back to Neolithic times. During the late medieval period, cotton began to be imported into Northern Europe. Without any knowledge of what it came from, other than that it was a plant, noting its similarities to wool, people in the region could only imagine that cotton must be produced by plant-borne sheep. John Mandeville, writing in 1350, stated as fact the now-preposterous belief: "There grew in India a wonderful tree which bore tiny lambs on the edges of its branches.
These branches were so pliable that they bent down to allow the lambs to feed when they are hungry." This aspect is retained in the name for cotton in many European languages, such as German Baumwolle, which translates as "tree wool". By the end of the 16th century, cotton was cultivated throughout the warmer regions of Asia and the Americas; the main steps in the production of cloth are producing the fibre, preparing it, converting it to yarn, converting yarn to cloth, finishing the cloth. The cloth is taken to the manufacturer of garments; the preparation of the fibres differs the most, depending on the fibre used. Flax requires dressing, while wool requires carding and washing; the spinning and weaving processes are similar between fibers, however. Spinning evolved from twisting the fibers by hand, to using a drop spindle, to using a spinning wheel. Spindles or parts of them have been found in archaeological sites and may represent one of the first pieces of technology available, they were invented in the Indian subcontinent between 500 and 1000 AD.
Up until the 18th century, Mughal Empire was the most important center of manufacturing in international trade. Up until 1750, India produced about 25% of the world's industrial output; the largest manufacturing industry in Mughal Empire was textile manufacturing cotton textile manufacturing, which included the production of piece goods and muslins, available unbleached and in a variety of colours. The cotton textile industry was responsible for a large part of the empire's international trade. Bengal had a 25% share of the global textile trade in the early 18th century. Bengal cotton textiles were the most important manufactured goods in world trade in the 18th century, consumed across the world from the Americas to Japan; the most important center of cotton production was the Bengal Subah province around its capital city of Dhaka. Bengal accounted for more than 50% of textiles and around 80% of silks imported by the Dutch from Asia and marketed it to the world, Bengali silk and cotton textiles were exported in large quantities to Europe and Japan, Bengali muslin textiles from Dhaka were sold in Central Asia, where they were known as "daka" textiles.
Indian textiles dominated the Indian Ocean trade for centuries, were sold in the Atlantic Ocean trade, had a 38% share of the West African trade in the early 18th century, while Bengal calicos were major force in Europe, Bengal textiles accounted for 30% of total English trade with Southern Europe in the early 18th century. In early modern Europe, there was significant demand for textiles from The Mughal Empire, including cotton textiles and silk products. European fashion, for example, became dependent on textiles and silks imported from The Mughal Empire. In the late 17th and early 18th centuries, The Mughal Empire accounted for 95% of British imports from Asia; the key British industry at the beginning of the 18th century was the production of textiles made with wool from the large sheep-farming areas in the Midlands and across the country. This was a labour-intensive activity providing employment throughout Britain, with major centres being the West Co
Moros y cristianos
Moros y Cristianos or Moros i Cristians in English Moors and Christians, is a set of festival activities which are celebrated in many towns and cities of Spain in the southern Valencian Community. According to popular tradition the festivals commemorate the battles and fights between Moors and Christians during the period known as Reconquista. There are festivals of Moros y Cristianos in Spanish America; the festivals represent the capture of the city by the Moors and the subsequent Christian reconquest. The people who take part in the festival are enlisted in local associations called filaes or comparses; the festivals last for several days, feature festive parades with bombastic costumes loosely inspired by Medieval fashion. Christians wear fur, metallic helmets, armor, fire loud arquebuses, ride horses. In contrast, Moors wear ancient Arab costumes, carry scimitars, ride real camels or elephants; the festival develops among shots of gunpowder, medieval music, fireworks, ends with the Christians winning a simulated battle around a castle.
Due to Spanish colonization, the performing art has been adapted in the Philippines since the 17th century and is a popular street play throughout the country. Unlike the Spanish version, the Philippine version is dominated by indigenous Philippine cultures which are used in language, costumes and dances of the play; the main story of the art, has been faithfully retained. The most well-known Moors and Christians festival are the Moors and Christians of Alcoy that takes place in Alcoi from 22 to 24 April, around the Feast Day of Saint George, the patron saint of the Crown of Aragon. According to legend, after James I of Aragon reconquered the city of Alcoi, the Moors, in turn, tried to recover it; as fighting was about to resume, Saint George miraculously appeared, the frightened Moors scattered in defeat. Other traditions ascribe a miraculous saintly appearance to Saint James, the patron saint of Spain at the Battle of Las Navas de Tolosa, sometimes guiding the Christians to surprise the Moors.
The feast day of St. James is 25 July, so some of the Moors' and Christians' festivals occur at the end of July. La Vila Joiosa / Villajoyosa celebrates it in the last week of July, with a reenactment of the Berber pirate attack of 1538, according to tradition repelled when St. Martha sent a flash flood. In northern and western Spain, parades associated with Corpus Christi celebrations may feature gigantic costumed Moors and Christians commemorating the Reconquest. Other noteworthy Moors and Christians festivals are celebrated in the towns of Bocairent, Banyeres de Mariola, Villena with 12,000 participants, Cocentaina, Crevillent, El Campello, Elda, Muro d'Alcoi, Ontinyent, Petrel, Novelda, Monforte del Cid, some districts of the city of Alicante. Andalusia has interesting Moors and Christians performances in the former Moorish kingdom of Granada. Performances are organized in rural towns and villages, such as Válor, Granada, a small town in the Eastern Alpujarras. Spaniards took this tradition overseas.
In the Philippines, fiestas include a moro-moro play. The show begins with a parade of stars in colorful costumes: Christians wear blue costumes, while Moors wear ornamented red costumes. Mexico, Guatemala and Colombia have festivals featuring Moors and Christians reenactments. In the Philippines, the perforing art is called Moro y Cristianos Street Drama by the National Commission for Culture and the Arts, the cultural agency of the government. On July 5, 1637, Jesuit priest F. Hironimo Perez finished the first Moro y Cristianos play in the Philippines; the first drama was played in a church, was presented to the governor-general for a victory play against Muslims in the south. Afterwards, the play became known in the common tongue as moro-moro, the common name of the street drama today; the street drama itself, did not draw from actual Christian-Muslim conflict in the Philippines. The main precursor of its popularity in the Philippines was the indigenous awit and corrido traditions in Philippine native cultures.
When performing, the representations for the Christians are in blue, while the representations for Muslims are in red or maroon. The street drama includes pasa dobles tune marches, rigodon in battles, courtships between a Moro prince and a Christian princess and vice versa, a conclusion which depicts the Muslim converting into Christianity, the Muslim dying, or the appearance of the Virgin Mary or a saint as the intervention figure of the conflict; the komedya begins with a loa, followed by a parada. The main part of the story begins with a Muslim embahador delivering a challenge to an equally-boastful Christian; the street drama became popular in the rural areas due to the inputting of folk traditions in the play and the need of the people for leisure after a hard day at labor. Overall, the Philippine moros y cristianos may last from one to several days, depending on the Philippine-written script being used. In 2011, the performing
Agres is a town in the comarca of Comtat, in the province of Alicante, Valencian Community, Spain. It is situated between the Serra d'Agullent, it is bordered by Agullent and Albaida to the north. Serra Mariola Natural Park Índice de Estadística Municipal del municipio de Agres. Unidad de Documentación de la Diputación de Alicante Datos y cifras de los municipios de la provincia de Alicante. Unidad de Documentación de la Diputación de Alicante Web de la Diputación Provincial de Alicante
Alcoleja is a municipality in the comarca of Comtat in the Valencian Community, Spain
Valencian referred to as Southern Catalan, is a dialect of the Catalan language spoken in the Valencian Community, where it is an official language, in the El Carche comarca in Murcia, where it has no official recognition. Besides, it is spoken in the south of the Terres de l'Ebre and in the south of La Franja in Aragon, in its transitional variety; the denominations "Valencian" or "Valencian language" are used traditionally and as a glottonym exclusively in the Valencian Community, to refer not only to the dialect spoken in the region, but to refer to the totality of the Catalan language. However, outside this territory the use of this denomination is null, it is considered the Valencian Community's own language according to the region's 1982 Statute of Autonomy and the Spanish Constitution. According to philological studies, the varieties of this language spoken in the Valencian Community and El Carxe cannot be considered a dialect restricted to these borders: the several dialects of Valencian belong to the Western group of Catalan dialects.
Valencian, as a variety of the Catalan language, displays transitional features between Ibero-Romance languages and Gallo-Romance languages. Its similarity with Occitan has led many authors to group it under the Occitano-Romance languages. There is some controversy within the Valencian Community regarding its status as a glottonym or as a language on its own among certain political sectors such as blaverism and Spanish nationalism. According to a study carried out by the Generalitat Valenciana in 2014, scarcely more than a half people in the Valencian Community consider it as a separate language, different from Catalan. However, according to the same study, most of Valencians with higher studies say that it is the same language. According to the 2006 Statute of Autonomy Valencian is regulated by the Acadèmia Valenciana de la Llengua, by means of the Normes de Castelló. Due to not having been recognized for a long time and the considerable immigration coming from Andalusia but from other areas of Spain where Spanish is spoken, the number of speakers has decreased, the influence of Spanish has led to the adoption of a huge amount of loanwords.
Some of the most important works of Catalan literature in Valencia experienced a golden age during the Late Middle Ages and the Renaissance. Important works include Joanot Martorell's chivalric romance Tirant lo Blanch, Ausiàs March's poetry; the first book produced with movable type in the Iberian Peninsula was printed in the Valencian variety. The earliest recorded chess game with modern rules for moves of the queen and bishop was in the Valencian poem Scachs d'amor; the official status of Valencian is regulated by the Spanish Constitution and the Valencian Statute of Autonomy, together with the Law of Use and Education of Valencian. Article 6 of the Valencian Statute of Autonomy sets the legal status of Valencian, providing that: The official language of the Valencian Community is Valencian. Valencian is official within the Valencian Community, along with Spanish, the official language nationwide. Everyone shall have the right to know it and use it, receive education in Valencian. No one can be discriminated against by reason of their language.
Special protection and respect shall be given to the recuperation of Valencian. The Acadèmia Valenciana de la Llengua shall be the normative institution of the Valencian language; the Law of Use and Education of Valencian develops this framework, providing for implementation of a bilingual educational system, regulating the use of Valencian in the public administration and judiciary system, where citizens can use it when acting before both. Valencian is recognized under the European Charter for Regional or Minority Languages as "Valencian". Valencian is not spoken all over the Valencian Community. A quarter of its territory, equivalent to 10% of the population, is traditionally Castilian-speaking only, whereas Valencian is spoken to varying degrees elsewhere. Additionally, it is spoken by a reduced number of people in Carche, a rural area in the Region of Murcia adjoining the Valencian Community. Although the Valencian language was an important part of the history of this zone, nowadays only about 600 people are able to speak Valencian in the area of Carche.
In 2010 the Generalitat Valenciana published a study and Social use of Valencian, which included a survey sampling more than 6,600 people in the provinces of Castellón, Alicante. The survey collected the answers of respondents and did not include any testing or verification; the results were: Valencian was the language "always or most used": at home: 31.6% with friends: 28.0% in internal business relations: 24.7%For ability: 48.5% answered they speak Valencian "perfectly" or "quite well" 26.2% answered they write Valencian "perfectly" or "quite well" The survey shows that, although Valencian is still the common language in many areas in the Valencian Community, where more than half of the Valencian population are able to speak it, most Valencians do not speak in Valencian in their