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Nr. 4/ Februarie 2016 COLEGIUL TEHNIC "HENRI COANDÃ" TIMIŞOARA

PAROLE, MEANING, LITERATUR

REVISTA COMISIEI METODICE DE LIMBI MODERNE

ISSN 2359 – 7917 ISSN–L 2359 – 7917


CONTENTS/ SOMMAIRE/ INHALT

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INTEGRITY HAS NO NEED OF RULES

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CHRISTMAS - NATIVITY

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PLATS TRADITIONNELS FRANÇAIS

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THE CHALLENGE OF TRANSLATING BRIAN FRIEL’S TRANSLATIONS

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L'ENSEIGNEMENT APPRENTISSAGE DU FLE: APPROCHES ET TENDANCES ACTUELLES

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CHECK UP OF A WONDWERFUL WEEK INTERNATIONAL YOUTH EXCHANGE

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A NEW FRIENDSHIP

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VLAD AND DRACULA

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THE STORY OF A STRANGE EXPERIENCE

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MY LIFE IN ONE WORLD…...DANCE

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AN EXTRAORDINARY EXPERIENCE – THE ERASMUS + MOBILITY

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STAGE PRATIQUE À LISABONNE

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SCHULEN AUS VIER NATIONEN

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HOBBYS

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NOS PASSIONS

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TYPES OF INTEGRITY

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LE MULTICULTURALISME EN FRANCE

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L'ART DE L'ILLUSION- LES LOGOS

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SMILE!

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EDITORIAL BOARD/ LE COLLECTIF DE RÉDACTION / REDAKTIONSGRUPPE

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Integrity Has No Need of Rules

First of all, a person needs to integrate in order to be able to live in a society and even communicate with the people from it, such as:(school, job) but if you want to integrate in a group of people you need to follow some rules such as:(be nice and respect each other, not to be racist about any taste or physiologic / mental appearance. It would be nice if it always worked but it's harder than that. From my point of view I believe that these so called "rules" don't work for everyone, for example a kid in Bronx, USA won't have the same problems as a Russian kid, even I was always told to this and to do that ,but when I thought about it and I started to understand that all of us are different and a simple rule won't apply to all of us, so I began to form my own "rules”, and everything changed, everything became clear to me when I tried to "follow" my own rules. For the first time I could integrate easily and my new rules I fitted me pretty well. In addition to what I said a human can be integrated in a society easily with rules. He can try to adapt to that society or try to see how much he can “push the limits” or at least to change some rules as I did in order to feel better, it is also important to try to see what a society wants from him to be/do. This doesn’t mean the person will lose his/her self-confidence, but it might help him in building his character. Integrity as Albert Camus said is like the spine of a person; to stand up straight in front of everyone, not being ashamed of what you do or think is compulsory in our society, especially because people nowadays don’t pay as much attention as they should do all these. The so called “rules” I talked about are not rules that we can learn from books, but instead we find about them from the very beginning of our lives and as long as we gather experience, for example, we learn how to behave in society from an early age, from our parents, we permanently find out new ways to fit in the society of our days and not to give our believes and, why not, dreams To conclude I believe that all of us we need to shape our character and act according to the way that will make us proud of ourselves. Dorinel Constantin CIONTU, IX th E Coordinator – Olivia-Alexandra TUDORAN


Christmas– Nativity The first fixed-date royal repast, chronologically ordered according to the Saviour’s life, is His Birth on December 25th. This repast, which is also popularly known as Christmas, is the annual celebration of the birth of our Lord Jesus Christ. During the early days of the Christian Church, the Birth of Jesus (syn. Nativity) was celebrated along with the Epiphany on January 6th. This tradition is preserved only within the Armenian Church. Simultaneously with the Winter Solstice, i.e. on December 22nd, almost all the people of antiquity had some solar feasts that involved orgies and parties. In 274, the Emperor Aurelian introduced in Rome the cult of Mithras, an ancient sun god identified with Sol Invictus. This cult is of oriental origin and its central celebration was at about the same time as the Winter Solstice, which was regarded as the birthday of this sun god. Most probably, the Church has set the date for the celebration of the Nativity on December 25th as a result of wanting to counterbalance this feast. Therefore it replaced the birthday of Mithras with the birthday of the Saviour that is called in the Bible "the Sun of Righteousness" and "Sunrise from on High". However, several centuries have past till this date has been accepted and introduced into the whole Christian world. In ancient times, in the eve of the Nativity, church leaders (e.g. priests) were walking, just like today, with the icon of the Nativity to the homes of believers to proclaim the great feast of the day. The Christmas fasting, as a period of spiritual preparation for the celebration meeting, was introduced, however, over time. During this feast, the slaves were exempted from the usual chores, the theatre games and the performances from Palestra and circuses were stopped, while bending the left knee was banned until the eve of Epiphany; this rule is still valid today. Over time, various habits were introduced in each Christian country in addition to this celebration, mainly habits originating from the pagan tradition of Christianized nations, thus contributing to the preservation of their identity. Nativity is announced in our country through carols, and the firsts which begin to carol in the morning of Christmas Eve are the children and the youngsters. From Ignat, on December 20th, until Christmas, they perform the Turca, the Goat or the Brezaia - a mask with an animal head. In the Christmas Eve, the Christmas tree (spruce, pine, or fir) is decorated – although this tree has rather a funeral significance in the Romanian tradition; the children are waiting for Santa Claus, who is considered as the master of the stable where the Virgin Mary gave birth to Jesus and who being happy gave apples to children passing by; the housewives are preparing coils, cakes, and meals since the Christmas Eve; the children walk with the Star, the carol singers being rewarded with walnuts, apples, and coils, etc. The carols that are sung from Christmas Eve until after the eve of the New Year fuse the pagan and Christian traditions and transmit to the next generations the mentality of a lasting (strong) nation. Irrespective of what we choose to celebrate on December 25th - Nativity or Christmas - we must not abandon our traditions that have been preserved for centuries by our ancestors, even if we are tempted by the commercial aspect of traditions borrowed in recent years. "Thy nativity, O Christ our God, has shown to the world the light of wisdom; for by it, those who worshipped the stars were taught by a star to adore Thee the Sun of Righteousness, and to know Thee, the Orient from on high. O Lord, glory to Thee." Prof. Nica Septimia


Plats traditionnels français La bûche de Noël est le dessert de la fin de l'année dans les pays francophones. Le repas de Noël se termine en dégustant ce gateau délicieux ayant la forme d'une bûche . Traditionnellement, cette gourmandise est composée de biscuit génoise couvert de crème au beurre et décoré de feuilles de houx. Mais aujourd’hui, ce gâteau se décline en mousse de fruits, en génoise au chocolat, en nougats glacés, ou en tiramisu. Au sud de la France, il existe la tradition de mettre sur la table de Noël le grand pain calendal. C'est un pain de blé, formé d’une boule centrale avec douze autres autour, symbole du Christ, accompagné de ses apôtres. La galette des rois est un gâteau qu'on mange traditionnellement le 6 janvier, le jour de l’Epiphanie. Elle marque l’arrivée des Rois Mages à Bethléem.Composée d’une pâte feuilletée, dans laquelle est dissimulée une fève, elle est généralement fourrée à la frangipane, au chocolat, à la pomme ou aux fruits confis. Elle a été inventée par un noble florentin, le mar -quis de Frangipani, au XIVème siècle. Les Français préfèrent la galette fourrée à la frangipane, crème à base d’amandes douces, de beurre, d’œufs et de sucre. À l’étranger, la célèbre galette des rois a beaucoup d'adeptes, notamment en Belgique et en Hollande. En Provence, un réveillon de Noël ne peut se concevoir sans les 13 desserts traditionnels. D'une région à l'autre, les éléments composant les treize desserts peuvent différer.lls sont treize comme le nombre de convives de la Cène : les douze apôtres et le Christ. Tous ces desserts sont servis en même temps et en abondance sur la table le soir de Noël après "le gros souper" qui précède la messe de minuit.Voici la liste "officielle" des treize desserts établie par le Musée des Traditions populaires du terroir marseillais: raisin frais, pommes, poires, melon vert "verdau", sorbes, noix, amandes, noisettes, figues sèches, raisin sec, nougat noir, nougat blanc, pompe à l'huile. Pourtant, les éléments composant les treize desserts peuvent différer.d'une région à l'autre.

Simionescu Ioan, XII C


THE CHALLENGE OF TRANSLATING BRIAN FRIEL’S TRANSLATIONS

1. Introduction Translations is a play about love, tradition, and the circumstances that force to break with these traditions. First Published: 1981 Type of Plot: Social realism Time of Work: Summer, 1833 Genres: Social realism, Drama Subjects: History, Language or languages, Nineteenth century, Progress, Ireland or Irish people Translations takes place in a hedge-school in the town land of Baile Beag / Ballybeg, an Irish-speaking community in County Donegal. Act One – An afternoon in late August 1833 Act Two – A few days later Act Three – The evening of the following day 2. Translating Translations "The play has to do with language and only language" Brian Friel on Translations Chaos in the form of language disruption is created from the start of the play as the arrival of the British Army takes place under a sort of covert operation which isn't made entirely explicable to the inhabitants of the small town, forging yet another divide between the Irish and English in their ongoing battle for supremacy of the emerald isle. Translations is an appropriate name for the play in that a translation of something is not merely a rote renaming, but is in fact a reinterpretation of a word or words and that is exactly what the British soldiers and Owen are doing. They are creating something almost wholly new out of something that was old. In reinterpreting something, the hope is that there will still be an essence left of the original, though this may not always be the case. Translations is not only about translation – the legitimacy of which is stretched and questioned right down through the length of the play – it is a translation, or at least demands to be received as one. From the moment in Act One when Máire storms in, collapses onto a wooden stool and bemoans her inability to speak English – in English – the audience is forced to recognise that something somewhere on some level of the theatrical construct has been tampered with. Linguistic authenticity has been breached. From this point onwards, it is essential that the audience buy into the illusion that the lines delivered by the Irish-speaking characters on-stage are “in translation.” We know, of course, that they cannot be, that this is an original work by Brian Friel, that Brian Friel is an English-speaking dramatist who works exclusively in English, and that there is not, and never was, an Irish-language source that these lines could conceivably have been translated out of. 2.1 How is time memorable in Translations? This play points towards a conception of time where once-mighty civilisations are overthrown and are replaced by other forces that displace the original language and culture of the original civilisation. This is, of course, the central theme of the play, as the Gaelic culture and lan-


guage looks very much as if it will be vanquished by the English culture and language that is taking over Ireland 2.2 The cultural identity in Translations Brian Friel's play Translations treats the sensible topic of the Irish cultural identity under the scope of the British occupation of Ireland. Moreover, the play touches on delicate themes such as cultural subjugation, imperialism, the theft of national identity, the violence of colonial occupations and the superimposition of one nation over another. The manner in which Friel emphasizes the topic of cultural identity is by showing how, in a very subtle way, the domineering nation imposes its own system of values, education, religion, and language either by force, or in a manner often too "civil". The play contends that this may be done this way, not out of respect for the people who have to submit, but simply to draw them into the "game" surreptitiously. An example of this comes with the issue of language. When the Gaelic is replaced by English in the Irish public schools, some people are outraged, while others see this change as a welcome addition. Why not speak English? After all, many other countries do it! Manus: [..] What’s ‘incorrect’ about the place-names we have here? Owen: Nothing at all. They’re just going to be standardized. Manus: You mean into English? Owen: Where there’s ambiguity, they’ll be Anglicized. Manus: [..] Ce este “incorect" la numele locurilor pe care le avem aici? Owen: Absolut nimic. Doar că vor fi standardizate. Manus: Adică în engleză? Owen: Unde vor fi neclarități, acestea vor fi anglicizate.

Hence, the ease of transition from one language to another causes outrage in those who view it as a "matter of fact" process where the English, quite easily and normally, assume that the language of the Irish is no longer important. However, the faction of the population who agrees with the change seems to fall for it, and actually seems to appreciate the change as if it were a favour done to them. We should all be learning to speak English. That’s what my mother says. That’s what I say. That’s what Dan O’Connell said last month in Ennis. He said the sooner we all learn to speak English the better.”

Ar trebui să învățăm toți să vorbim engleza. Mama așa spune. Asta zic și eu. Așa a spus și Dan O‘Connell luna trecută, în Ennis...cu cât învățăm mai repede, cu atât mai bine.“

3.Suggestions in understanding Translations Cultural identity is defined through many factors - including language, and within Translations, there is a power struggle between the English and Irish, based on the erosion of Irish culture by forcing the English language to the community The concept of cultural identity crucial in understanding Translations – in looking at the issue of cultural identity in Friel's work, the dynamic between the national English speaking school and the small, countryside hedge - school of Gaelic speaking instruction is where cultural identity


discussions can go. The fact that Gaelic is still being taught in a setting where English is encroaching is a powerful element. It might help to reaffirm what cultural identity means in a setting that is becoming devoid of it. As English spreads and homogenizes its speakers, the patterns of recognition become more global and more wide ranging, causing the individual nuance of verbal cultural identity to disappear in favour of something that is more universally accepted. The fact that language is a critical metaphor for cultural identity helps to enhance this idea. 4.Conclusion In his play, Friel examines the underlying importance of language in developing a civilization. Language clearly is of the utmost importance of establishing stability and allowing for the formation of a society. When that language is declared dead or dying and there is the substitution of another language, chaos will play a part. By the end of the play, disorder is in control. The central idea of this play is the power that language holds over a people and their culture. The entire being of a society is caught up in the language that they use. This language portrays their beliefs, their traditions and their individuality. If one takes a group of people, as in this play, and attempts to change the language of their lives, it changes the meaning of their entire being. 5 .References 1. Andrews, Elmer. The Art of Brian Friel. London: St. Martin’s Press, 1995. 2. Bassnet, S. & A. Lefevere ( eds.) (1990): Translation, History, and Culture, London: Pinter Publishers. 3. Bell, Roger T. (1991): Translation and translating : theory and practice, London: Longman. 4. Friel, B. (1981), Translations, London: Faber&Faber. 5. Katan, David (1999): Translating cultures: an introduction for translators, interpreters and mediators, Manchester: St. Jerome. On-Line http://www.english.emory.edu/Bahri/Friel.html http://www.qub.ac.uk/schools/SchoolofEnglish/imperial/ireland/trans.htm http://www.speakingofstories.org/Author%20Bios/brian_friel.htm Prof. Olivia – Alexandra Tudoran


L'enseignement/apprentissage du FLE: approches et tendances actuelles Dans cette ère où presque tout se réduit à la communication et au contact social, la maîtrise d'une ou de plusieurs langues est vécue comme un impératif, surtout par une certaine catégorie de public (ceux qui sont obligés de parler en langue étrangère dans leur activité professionnelle). L’enseignement des langues est aujourd’hui, vu l’internationalisation massive des échanges, à "visées utilitaristes."1On ne cherche plus à connaître ou savoir une langue, mais à pouvoir s’en servir pour ses besoins (communiquer, voyager, travailler, se divertir, etc). Ainsi, toute privation ou absence de compétences langagières étrangères tend à devenir un handicap ou bien une relégation. À cette époque, l’instrument de référence en matière de langues étrangères est le Cadre Européen, un outil mûrement réfléchi et élaboré par le Conseil de l’Europe. Les concepteurs ont voulu réaliser un document en effet descriptif et non-prescriptif, complet et transparent, en évitant tout dogmatisme."Le Cadre doit être ouvert et dinamique, accueillir toutes les approches et tous les points de vue, pour permettre à chaque utilisateur d’examiner jusqu’où les critères retenus s’appliquent à sa situation singulière d’enseignement/ apprentissage"2 Selon J.L.M. Trim, auteur du Guide d'utilisation du CECR et l'un des concepteurs des Niveaux Seuil, la nouvelle cohérence didactique se situe dans le prolongement de la précédente, mais elle prend aussi de la distance avec l'Ac."L'apprentissage fondé sur la tâche est, tout naturellement, une tendance forte et croissante dans le cadre de l'approche communicative."3 Comme toutes les méthodologies apparues auparavant dans l’histoire de la didactique des langues, cette dernière étape appelée aussi la perspective actionnelle (la PA) ne peut se comprendre que rapportée à l’évolution générale des idées. Elle est la conséquence de la remise en cause de l’idéologie communicative qui propose un autre système dont le noyau dur est l’action. Depuis quelques années, "l’action", "l’agir ","la tâche", "la perspective actionnelle" sont devenus des concepts à la mode au programme de nombreux organismes de formation et des termes "marketing" dans l’édition de manuels de langue. Selon les concepteurs du CECRL, la tâche est "toute visée actionnelle que l’acteur se représente comme devant parvenir à un résultat donné en fonction d’un problème à résoudre, d’une obligation à remplir, d’un but qu’on s’est fixé. Il peut s’agir tout aussi bien, suivant cette définition, de déplacer une armoire, d’écrire un livre, d’emporter la décision dans la négociation d’un contrat, de faire une partie de cartes, de commander un repas dans un restaurant, de traduire un texte en langue étrangère ou de préparer en groupe un journal de classe4. Contrairement aux exercices traditionnels, les tâches font sortir l’apprenant de la dimension métalinguistique imposée par la résolution des exercices et le plongent dans des activités plus proches de la vie quotidienne, fondées sur l’interaction. Dans la définition proposée par les rédacteurs du CECRL, on remarque aussi la distinction entre apprentissage et usage de la langue. Christian Puren5 propose d’appliquer cette différence pour distinguer la tâche de l’action, en définissant comme "tâche" ce que fait l’apprenant dans son processus d’apprentissage, et comme "action" ce que fait l’usager dans


la société. Cette distinction permet de différencier deux types d’agir, l’agir d’apprentissage et l’agir d’usage (ou social). La perspective actionnelle est fondée sur le lien entre les deux types d’agir.Aujourd’hui, on n’apprend pas une langue pour le simple plaisir d’apprendre, mais dans le but de s’intégrer dans une communauté différente et de devenir un acteur social à part entière. 6Si l’Ac préparait les apprenants à pouvoir communiquer pendant leurs voyages, leurs échanges scolaires, à l’étranger ou dans leur pays, avec la PA, on les prépare en classe à l’intention de les intégrer dans les pays de l'Europe, où ils resteront une période assez longue pour y effectuer leurs études, pour y perfectionner leur carrière. Cette préparation commence par une approche fondée sur la réalisation des tâches que le Cadre classe en deux grandes catégories: les tâches" proches de la vie réelle", choisies et utilisées en fonction des besoins des apprenants hors de la classe (par exemple: chercher un colocataire, acheter un billet d’avion, prendre des notes pendant un cours magistral, participer à un entretien d’embauche etc) et les tâches "pédagogiques communicatives" dans lesquelles les apprenants jouent volontairement le jeu de l'utilisation de la langue cible afin de pouvoir se débrouiller après, dans la vie réelle. Une classe de langue conçue dans une perspective actionnelle et fondée sur un enseignement par tâches doit répondre aux exigences des apprenants: toutes les actions/les activités doivent avoir un objectif communicatif et social clair et mener à un résultat concret, identifiable. Par conséquent, on préparera les apprenants à l’action et à l’interaction sociale tout en privilégiant en classe les actions sociales. À cette intention, on procède à "une déritualisation"7en classe de langue où les deux participants (apprenants et enseignants) sont invités à repositionner leurs rôles. La gestion de l’interaction est alors entièrement laissée à la liberté des apprenants, qui se chargent de faire fonctionner les séquences construisant l’activité. Mais, cela n’exclut pas le fait que les échanges authentiques entre pairs devraient, à notre avis, se dérouler en présence de l’enseignant . Nous considérons que les interactions directes offrent la possibilité aux apprenants d’être plus actifs, et qu’ une telle circulation de la parole est plus propice à l’acquisition que dans un échange traditionnel enseignant-apprenant. Cette interaction peut apparaître sous la forme de travail des apprenants en petits groupes, chargés de réaliser des tâches en autonomie, dans des activités simples ou dans des projets pédagogiques. Bibliographie 1. Porcher, Louis, Le français langue étrangere. Émergence et enseignement d’une dis-cipline, Hachette, Paris, 1995. 2. Éveline Rosen, Le point sur Le Cadre européen commun de référence pour les langues, CLE International, Paris, 2007, p. 14. 3. J.L.M. Trim, Les langues vivantes: apprendre, enseigner, évaluer. Un cadre Européén Conmmun de référence, Guide général d’utilisation, Strasbourg, Conseil de l’Éurope, 1997, p. 4. Conseil de l’Europe, CECRL, 2001, Paris, Didier, p. 16. 5. C. Puren, De l’approche par les tâches à la perspective co-actionnelle in Actes du XXVe congrès de l’apliut, 5-7 juin 2003 à Auch, les cahiers de l’APLIUT (revue de l’Association des Professeurs de Langues des Instituts Universitaires de Technologie), vol. XXIII, n° 1, février, p.12. 6. Éveline Rosen, op. cit., p.24. 7. Danièle Moore, Diane Lee Simon, Déritualisation et identité d’apprenants, Acquisition et interaction en langue étrangère, 2002, http://aile.revues.org/ 1374. Prof. Indreica Cristina


Check Up of a Wonderful Week International Youth Exchange Saturday was the first day, we picked the French team and took them home. Sunday is our secret, so I am not going to tell you what we did. Monday was the opening event at F.S. Nitti, after we spent our free time and went to the Mall, later that night we went to a pub and had dinner together, with the F.S. Nitti’s team. Tuesday was the historic tour and after we enjoyed free time the whole day . Wednesday we went to the Experimentarium and after, again, we had a lot of free time to spend with our friends. Thursday we did a lot of in-school activities - later we had Freshmen’s Prom / Balul bobocilor and some of us ended really tireing but great at the same time. Friday was the closing ceremony at the mighty Henri Coanda College, after we went to what we call in Romanian prisacă – where we had a lovely time, and after we went with the French group to buy some souvenirs. Saturday we had to tell them Good bye...and See you soon!. Ovidiu GIURA, Xth B

A New Friendship An experience is a new lesson always, through my newest experience I discovered a new friend, a new way to see people, a new way to understand them. In my experience I had to accept a complete stranger in my life for one week…to help her live and adapt in a Romanian family. Her name is Chloe, she is from France and she is 16 years old and a really nice mate. When I introduced myself though my mind was full of thoughts such as…what am I suppose to say or what am I suppose to do, but I managed to make everything as I wanted – I saw that she was really nervous, so I did my best to make her feel comfortable. We had the whole week quite planed, but above the school’s timetable I took her to my dance classes so she could see a really big part of me and we bought each other souvenirs / gifts to remind ourselves of this week together. I also showed her around the city – the city center, the Cathedral, the National Opera, the biggest city shopping centre – Iulius Mall…of course, and with her other classmates and teachers, we also went to the French Cultural Center and after we went to Banatul Ensemble were they made a demonstration of traditional Romanian dances and the funny part was in the end, when they asked us to dance with them. In another day, it was actually a really nice evening, we went to the prom of our college, organized for our freshmen, and we had a lot of fun. In the morning of the last day, at my high school, in the Festivity Hall, took place the Closing Ceremony of their visit / youth exchange…it was the moment when we had to say good-bye to our new mates and I danced with my crew for the French students and teachers, this being my best way of say good-bye. Then we had a wonderful last lunch together and in the afternoon we paid a visit to the people of Prisaca, where we saw the bees and we ate honey…yummy! On my way back home, I realized that I won a wonderful friend for life and I knew I would see her pretty soon when I’d pay her a visit…so, France here I come! Diana DINU, Xth B Coordinator – Olivia-Alexandra TUDORAN


Vlad and Dracula

Every year our well-known vampire, Count Dracula, makes his way to Wallachia to visit his inspiration, Vlad the Impaler.The vampire arrives in his bat form to Vlad's citadel that was surrounded by the forest of impaled bodies.

"What a wonderful sight!" said Dracula. "But I can't stay here to admire the place. I have to get inside the citadel before daytime." And so Dracula enters through one of the windows and then he shape-shifts back to his normal form.

"Agh! For goodness sake, Dracula, use the door!" said Vlad, crying out loud. "It exists for a good reason!"

"I apologize, old timer. Nice hat, by the way." "Stop calling me old timer! I'm not that old!

Every year is the same thing: you come barg-

ing into my home expecting a warm welcome from me, and then you start boasting about how evil I am and how I am an idol to you! This is the last

time I'll say it, you unholy, blood-drinking demon of the night! I am NOT a villain! I defended my land from invaders! I brought justice to my people! I am a hero!"

"Well, looks like you are in good mood then. I guess I'll go back to Transylvania. I'm so glad that I brought my parasol with me. Farewell, Your

Evilness!" he said while he was walking outside.

"I swear... Next year I'll prepare a wooden

stake for your heart, fiend. I promise." said the Impaler in a sadistic manner. Darius BOARU, Xth B

Coordinator – Olivia-Alexandra TUDORAN


The Story of a Strange Experience

It happened one Friday night. My friends and I had a sleepover. It was like any sleepover. We played Truth or Dare, we shared each other's secrets, we told each boy's name that we like. Of course, after all this, it followed a pillow fight. After the fight, we wanted to watch a film and we had argument about the film to watch. My best friend, Audrey, and me wanted to watch a horror film, but the other girls wanted to watch a romance. We played a game to decide which film to watch. Audrey and I won. So we chose the most frightening film possible, because after that we knew that the girls would be so scared and we could scare them even more easily. We scared them so bad that they started to cry and scream at the same time. Everything was perfect until we heard a strange scratching noise. The girls thought that we made the noise to scare them again. But this time it wasn't us .We said so many times that it wasn't us to convince them, and when we finally made it, all of us got terrified. Suddenly, there was a power failure .We got horrified. We didn't want to go outside the room, but we had to do it anyway, because we had to look for a flashlight. Searching for a flashlight, I came across a book about a former cemetery under my house. It was said that in that cemetery was buried a woman so beautiful that she died killed by the other women from her village because of her beauty. The women were angry on her because their men were crazy about that young lady. It is said that in the night of March 12th her spirit comes to take revenge and so she kills the young girls who live in this house. Every generation of girls who lived in this house after the woman's death, died mysteriously in the night of March 12th. And that right night was March 12th. Being absorbed by what I was reading in the book, suddenly, we heard a strange noise and a scream so we ran into the room thinking that the woman's ghost was going to kill us, but it didn't happened like that. Without realizing that the light was kindled, we continued to scream with our eyes closed by fear. Two minutes later, seeing that nothing's happening, we opened our eyes. The first thing that my eyes saw was my father, who was with my brother and cousin laughing from ear to ear. I realized that they played a joke on us. They made all this effort to scare us and amuse themselves. Next morning, at breakfast, dad asked how last night went. In that moment I was thinking 'Are you kidding me ?!?! ' . Tania GAVRILAŞ, IXth E Coordinator – Olivia-Alexandra TUDORAN


MY LIFE IN ONE WORLD…...DANCE Dance is a form of art, I am a dancer because this is what I know to do best…it makes me feel like the real me; through dancing I tell a story, my story…and by my movements I show my feeling and above all I give to people the same feeling they get from a singer, but I don’t use an instrument, nor my voice…I only use my body. Dancing is like a white paper and my moves are the lyrics filling in the paper, because there is no greater feeling then being in sync with a rhythm. Something magical happens when you dance – for a moment, you feel totally alive. I started dancing 5 years ago, I am a street dancer and my choreographer is the best – he taught me everything I know today. I made plenty of friends…and you know how they say – friends who dance together, stay together…no matter what. In my experience so far I had workshops with great people and great national and international dancers and I’ve been to TV competitions and a lot of events. So far I have been to an actually Hip Hop competition where me and my crew have won the second place / adults, which is the begging of a long and fascinating road from now on, because something I’ve learned in this past 5 years is that I should always choose my dream and not the competition because I am an athlete, an artist and also a dreamer. For my future I have big plans - I will train to become a dance trainer / instructor and to build and enforce my skills in this Hip Hop Nation. Diana DINU, Xth B Coordinator – Olivia-Alexandra TUDORAN


An Extraordinary Experience – The Erasmus+ Mobility I had the extraordinary chance to be part of an Erasmus+ project – LET’S BUILD THE FUTURE TOGETHER! (one of the projects that my college has now in development), which had an international mobility visit in Lisbon, Portugal, in the autumn of this year, 2015. In this project that supposed having a practice stage abroad, I have learned a lot of new things. I would recommend this project because I've learned how to use the oscilloscope, the corkboard, and the way some interesting new machines work and that could help me do my job in the future. During this 3 weeks we had time to enjoy the local culture as well, we've went to admire the Ocean - a beautiful place in Lisbon and we’ve also enjoyed the city’s surroundings and its popular touristic objectives. I hope I will have the chance to be part of a similar experience in the future, because what I find as one of the most interesting things is meeting new people, discovering new cultures and lifestyles. At CINEL, in Lisbon, I've learned how to measure using an oscilloscope, and I was doing circuits on the cork-board and the puzzle box. I have also learned how to weld fiber-optic and I saw how a networking server looks. The most beautiful place that I've seen during my staying there (in this mobility) was the Jardim Zoo (the Zoo) because I've seen a lot of animals that I’ve never seen in other zoos, and we also went to the Dolphinarium and we watched a great show! Thumbs up for Lisbon and the Erasmus+ Projects Alexandru Siminescu, XIth Coordinator – Olivia-Alexandra TUDORAN

Stage pratique à Lisabonne

Mon nom est Iorgovan Robert et je suis élève en XIème, section Automatisation. Moi et quatre autres élèves de notre lycée, accompagnés de notre professeur, Curtuzan Delia, nous avons participé à un stage pratique à Lisabonne, du 11 novembre au 1er décembre 2015. Pour moi, ce stage a été une chose bénéfique qui est apparue au bon moment dans mon cursus. Durant ce projet Erasmus, j'ai eu l'occasion de visiter un autre pays, d'observer une culture et un style de vie différents. Même si notre programme était assez chargé,nous avons trouvé pourtant quelques moments libres pour se détendre en découvrant les principales attractions touristiques de la capitale. Au Centre de Formation, j'ai eu la possibilité de travailler en équipe, de découvrir et de manoeuvrer des équipements électriques et électroniques très performants. Je dois avouer que cette expérience a été très enrichissante.D'un coté, le stage a combiné les aspects théoriques aux aspects pratiques, et de l'autre coté, on a eu l'opportunité de travailler auprès des ingénieurs dans un milieu professionnel. ème Robert Iorgovan, XI A Prof. Cristina Indreica


Schulen aus vier Nationen Eine bunte Sprachenvielfalt bereicherte die Gänge der HTL Weiz in der Woche vom 19.-23.10. Im Rahmen des Erasmus+-Projektes waren Schüler und Lehrer aus Slowenien, Rumänien und Deutschland zu Gast in Weiz, Österreich. Es war dies bereits das dritte Lehr- und Lerntreffen der 2014 gestarteten Projekte „CAM -Station – Automatisierung einer Fertigungsstrecke“. In diesem Projekt wird gemeinsam in nationalen und internationalen Gruppen am Modell einer Fertigungsstrecke gearbeitet. Die ersten beiden Treffen fanden im Winter 2014 in Pforzheim und im April 2015 in Celje statt. Der technische Aspekt ist allerdings nur ein Teil des Projektfokus. Natürlich geht es auch um Austausch und Begegnung zwischen Schülern und Schülerinnen unterschiedlicher Nationalitäten. Neben dem technischen Produkt entsteht im Rahmen des Projektes weiters ein multimediales und multilinguales Fachwörterbuch in den Sprachen der Projektpartner und in Englisch. Zusätzlich sollen Schüler und Schülerinnen mit Lernschwierigkeiten durch Einbindung in das Projekt gezielt gefördert werden. Der internationale Teamgedanke wurde bei gemeinsamen Essen und Ausflügen zu Betrieben und Sehenswürdigkeiten der Oststeiermark gestärkt. Das abschließende Treffen des Projektes findet Anfang Juni in der rumänischen Stadt Timisoara statt. Prof. Rusu Vlad


Wenn wir jung sind wir wollen etwas im Leben werden. Einige Kinder wählen Klavier zu spielen , andere Kinder wählen Sport, einige wählen Kunst. Ich habe viele Hobbys , zum Beispiel. Einer von ihnen wählte ich als ich klein war . Im Alter von 10 begann ich Rugby und es war mein erstes Hobby. Das zweite Hobby, das ich habe ist das Zeichnen. Ich war mit einem Zeichentalent geboren. Meine Großmutter mag Zeichnungen mit Pic und Poc und meine Mutter erbte ihr Talent zum Zeichnen . Jeden Tag in der Freizeit mache ich Zeichnungen , und ich liebe , was ich tue. Drittens Hobby, das ich habe, ist die Computerspiele spielen .Diejenigen , die dies tun werden Gamer genannt . Von den drei Hobbies, die ich habe, einer von ihnen waren im Leben von mehr Erfolg und das ist Rugby. Ich bin der 3. in dem Land geworden, und wir haben in anderen Ländern mit Rugby gewesen . Zum Beispiel in Italien spielte ich in Rovigo mit einer der besten Mannschaften des Turniers. Ich möchte allen sagen, ein Hobby oder mehr zu haben, ist eine schöne Sache , Spaß zu haben und kreative Freizeitangebot. Hanu A. 12 Klasse

Nos passions "Ma passion est la photo. Depuis un an environ, j’ai commencé à prendre des photos sans avoir une raison précise de le faire. J'aime photographier des gens qui font des choses intéressantes, saisir un instant de leur existence sans se faire remarquer. C'est ce que je trouve le plus difficile à faire! J'adore aussi photografier la nature et la jungle urbaine. Quoi que la majorité des mes photos soient en couleurs, je préfère les photos en blanc et en noir car elles transmettent beaucoup plus (des sentiments, des sensations ou des mistères). "

Petrea Andreea, XIème F

"J'aime la danse folklorique. C'est une activité que je pratique depuis quatre ans. Pendant ce temps, moi et mes collègues de groupe, nous avons participé à des nombreux festivals de danse et à des fêtes locales. Pour pouvoir progresser, pour apprendre à bien danser,je ne rate aucune séance d'entraînement."

Lungu Bianca, XIème F

"Ma passion est le dessin. Je suis attirée par le domaine artistique, plus particulièrement par le métier d'architecte ou de designer d'intérieur. Dans l'avenir, j'aimerais travailler dans un de ces domaines d'activité" .

Izgarian Bianca,XI


Types of Integrity I have one simple question for you - 'Do you know what integrity is?'. If you don't, there is no problem, because I'm here today to clear up your mind. Firstly, the dictionary says that integrity is a concept that refers to consistent actions according to the values, methods and elements of measures and reporting principles by results. Secondly, from my point of view the most known type of integrity that we are used to is the moral one. In my opinion a very good example of moral integrity is that as a student you shouldn't be cheating during a test paper. Another type of integrity is the integrity sale. Integrity sale represents a huge step for us on the ladder of advancement in moral conduct. From my point of view I believe that integrity's borders start in sale and beyond it is something good that it raises us to a certain standard compared to the other countries. The next type is the moral integrity. Moral integrity isn't a concept that we are born with, it is a thinking that is acquired with the help of the teachers since an early age. Overtime I learned that integrity may consist in constructive networking among peers. Integrity expresses virtues and feelings. The origin of the word "integrity" comes from the adjective "intenger " from Latin, and in this context it refers to all the qualities of an individual expressed through honesty and consistency of character .When somebody alludes to the lack of integrity of another person, that person calls himself a judge who believes that he has these qualities that involve integrity, and as such his or her judgment is an act in accordance with their beliefs and values that he claims to possess and practice it in time. Tania GAVRILAŞ, IXth E Coordinator – Olivia-Alexandra TUDORAN

LE MULTICULTURALISME EN FRANCE

Le multiculturalisme est un mot qui a plusieurs interprétations.Généralement, celui-ci désigne la coexistence de différentes cultures au sein d'une même société ou d'un même pays. On le rencontre partout: dans l’enseignement, dans les médias, dans les débats politiques et scientifiques de presque tous les pays occidentaux. Il faut préciser que le multiculturalisme s’oppose à l'interculturalisme. Dans une société interculturelle, les populations d'autre culture doivent participer à l’ensemble des activités de la société d’accueil. Pour qu'une intégration culturelle soit réussie, il est nécessaire d'abandonner une partie de la culture d’origine qui ne serait pas compatible avec les valeurs de la société d’accueil. Le multiculturalisme est une réalité du peuple français.Il a accueilli volontairement un nombre assez grand d'immigrants, notamment d’origine extra-européenne, depuis les Trente Glorieuses. Malgré cette situation, la France et ses institutions n’assument pas encore politiquement le multiculturalisme. Sa vision s'oppose à la vision multiculturelle de l'intégration des immigrés parce que la France a toujours recouru à un processus d'assimilation culturelle, autrement dit, les immigrés ont dû abandonner leur culture d'origine pour une adoption totale de la culture française . Larisa Toma, XII F


L'art de l'illusion LES LOGOS Les logos sont des représentations graphiques qui nous permettent de distinguer une entreprise, une marque par rapport aux autres. Ils ont évolué au cours des années, devenant plus schématiques plus colorés et plus mistérieux.Voici quelques logos français et internationaux, très connus, derrière lesquels se cachent des messages subliminaux ou des histoires intéressantes. Le Tour de France est une compétition cicliste par étapes qui se déroule chaque année en France. Les lettres U et R du mot Tour représentent un cycliste assis sur la selle d'un vélo. Le O et le rond jaune complètent ce dessin, tout en évoquant les roues de la bicyclette. Le jaune est aussi le symbole du maillot jaune remis au vainqueur du Tour. Le logo de cette une entreprise allemande de pneumatiques est très simple. Il y a pourtant une illusion optique, créée par l’association des lettres C et O qui forment un pneu en perspective. Le logo de la RATP (Régie Autonome des Transports Parisiens) est un schéma de la ville de Paris. Le tracé en bleu symbolise la Seine qui traverse la capitale francaise. D'habitude, nous apercevrons le visage d'une femme qui regarde vers le ciel. L'entreprise de matériel informatique Cisco présente dans son logo les aléas d'une transmission de données. Cette image évoque aussi le pont emblématique de la ville de San Francisco,Golden Gate. Les deux « T » du logo des Galeries Lafayette s'unissent pour former l'image -symbole de Paris: La Tour Eiffel. Connues dans le monde entier, les Galeries sont depuis 120 ans un specialiste renommé de la mode et du luxe. Pour la majorité des acheteurs, le logo de l'hypermarché français Carrefour représente deux flèches, bleue et rouge. La lettre C qui est réellement à la base du logo n'est pas très évidente parce le haut et le bas ont été effacés. Ce logotype a été créé en utilisant la technique du "trompe l'oeil".

Prof. Indreica Cristina


Kommentare der Fussballer Hier sind ein paar gesammelte Kommentare von prominenten deutschen Fussballern, die sie vor der Presse gemacht haben! Mario Basler : Das habe ich ihm dann auch verbal gesagt. Andreas Möller: Mein Problem ist, dass ich immer sehr selbstkritisch bin, auch mir selbst gegenüber. Thomas Hässler : Ich bin körperlich und physisch topfit. Möller : Ich hatte vom Feeling her ein gutes Gefühl. Thomas Hässler: Wir wollten in Bremen kein Gegentor kassieren. Das hat auch bis zum Gegentor ganz gut geklappt. Berti Vogts: Die Kroaten sollen ja auf alles treten, was sich bewegt - da hat unser Mittelfeld ja nichts zu befürchten. Franz Beckenbauer: Die Schweden sind keine Holländer - das hat man ganz genau gesehen. Uwe Wegmann: Zuerst hatten wir kein Glueck, und dann kam auch noch Pech dazu. Une famille ……connectée

Les Français en vacances

Petites annonces

How to be British


Membrii comisiei de limbi moderne

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prof. Indreica Cristina prof. Rusu Vladimir prof. Tudoran Olivia prof. Chisãrãu Florida

Elevi colaboratori

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Ciontu Dorinel, a IX-a E Simionescu Ioan a XII-a C

Gavrilaş Tania, a IX-a E Dinu Diana, a X-a B Hanu A., a XII-a B Giura Ovidiu a X-a B Lungu Bianca, a XI-a F Izgãrian Bianca, a XI-a F Petrea Andreea, a XI-a F Iorgovan Robert, a XI-a A Boaru Darius a X-a B Siminescu Alexandru a XI-a A Toma Larisa a XII-a F Profesor colaborator: Nica Septimia

Profesor coordonator prof. Indreica Cristina


Échanges socio-culturels et professionnels Lycée des Métiers Martin-Bret, Manosque FRANCE

Erasmus+ project LET’S BUILD THE FUTURE TOGETHER! LISABON

Des Erasmus+-Projektes ÖSTERREICH

Revista nr 4 februarie 2016  

Parole, Meaning, Literatur. Revista Comisiei de limbi moderne Colegiul Tehnic Henri Coanda Timisoara

Revista nr 4 februarie 2016  

Parole, Meaning, Literatur. Revista Comisiei de limbi moderne Colegiul Tehnic Henri Coanda Timisoara

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