Tuesday, 29 May 2012

Navodila za starše učencev vključenih v projekt Comenius

Nedelja, 27. 5. 2012
Gosti iz Turčije priletijo ob 13.40 na Brnik. Starši prevzamete gostujoče otroke na Brniku.
Predviden prihod gostov iz Romunije je ob 22. uri. Starši prevzamete gostujoče otroke na Zemljemerski ulici pri spomeniku. Če bo čas prihoda spremenjen boste o tem obveščeni.


Ponedeljek, 28. 5. 2012
Prihod učencev gostiteljev z gosti v šolo ob 8.45. Aktivnosti tečejo do 18. ure po programu.


Torek, 29. 5. 2012
Prihod učencev v šolo ob 8.15. Aktivnosti tečejo do 18. ure po programu.


Sreda, 30. 5. 2012
Zbor na Streliški ulici ob 7.20. Prosimo bodite točni. Lunch paket in vodo učenci dobijo v šoli, za ostalo poskrbite starši. Predviden prihod nazaj ob 20. uri.


Četrtek, 31. 5. 2012
Prihod učencev v šolo ob 8.15. Aktivnosti v šoli potekajo do 13.30 ure, sledi kosilo. Po kosilu so otroci prosti do 16.45. Ob 17. uri se začne zaključna prireditev. Starše prosimo, da pripravljene jedi dostavijo v šolo (učilnica gospodinjstva - jedilnica) pred 17. uro. Večerno druženje bomo predvidoma zaključili ob 22. uri.


Petek, 1. 6. 2012
Podrobnosti glede odhoda gostov sledijo.


Program aktivnosti je na spletni strani med obvestili.

Thursday, 17 May 2012

Slovenian national costumes




DESCRIPTION OF COSTUMES 

Slovene cultular heritage is presented, among others, through national costumes, which evoleved in varios periods of time and under the influence of various factors. The development of national or folk costumes differs from that of fashion, which was affected by global trends. Thus, nationality, which can hardly be discerned from the general clothing styles of the past, is clearly expressed through national dress and folklore group costumes. Along with the remaining closing heritage, Slovene national costumes preserve and promote Slovene national identety and, as such should be preserved. In the past centuries, Slovene peasantry did not adopt one single, uniform style of clothing; rather, the latter varied by rigion. It was further affected by economic, social and political circumstances, all of which resultet in different cuts, patterns, embroidery, accessories, colours, etc. The way one dressed also reflected their social position within a certain area, village or town.




KRAKOVO AND TRNOVO COSTUMES


By the Ljubljanica River in Ljubljana lies Krakovo, the former district of shrewd and wealthy merchants,who transported various goods from the Trnovo port into the city centre. Though the Krakovo people were not accepted as burghers, they wanted to be their equals. And the profitable trade business allowed them to dress  much  like the townspeople.

With regard to Goldstein's 1838 portrayal and later with cylindrical crowns and large buckles. They also wore white shirts with voluminous sleeves, with silver buttons. The vest was made from silk and adorned wit silver buttons. A silk cloth was tied around the man's neck and in some cases a silk belt was girded around his waist. Over this, men put woollen jackets wit fur trms at the sleeves and collar.

With reference to the same to sources and comparative materials, women wore the headpiece avba or krchief  (peče) on their heads. The velvet band on the avba was embroidered with a gold thread and trimmed with white lace. The avba also had a wide and long ribbon attached to the back, with ends extending to he women's loins and lower. The lace trimmed kercief was folded into a triangle and put on the head with its ends crossed at the back and tied at the top of the head. Women wore white gloves trimmed with lace, nd pu a waist.length cardigan (špencer) with puffed sleeves over their blouse. The skirt was wide, made from printed lien or other fabric and bordered with green silk ribbon. On their feet, women had flat-eeled shoes decorated with a silk bow and cut stone. They tied a black silk apron with  black lace trim ove their skirt, and a metal belt (sklepanec) around their waist. Their necks were adorned with cross pendants, and they had broohes attached to the collars. Some also wore earrings.





PREKMURJE COSTUMES

Until the end of the 19th century, outfits frome homemade linen were rather common among the Prekmurje peasantry. Before WWI, most men and women already turned to garmens styled under the influance of the then simple fashion and simular to what people wore in the largest part of the Slovene ethinc area. Early 20th century adhernce to tradition and preference for white and light -colured  clothes are reflected in the great popularity of light – coloured blouses. In the 19th century, men were rather short and white linen trousers and knee high boots. They put west from bought fabric over their skirts and narrow – brimed hats on their heads. A special feature in the boys' clothing style were bougquets pinned to their hats, with colourful ribbons extending all the way to the waist. The ribbons were given to boys by their girlfriends. The more strips a boy wore, the more he was loved by girls.



PRIMORSKA (LITTORAL) COSTUMES - TRIESTE WITH HINTERLAND

In the second half of the 19th century, the women from Trieste and its surroundings were dressed rather lavishly in comparison to other Slovenes due to their high living standard and the proximity of Trieste.   Soon after the middle of the 19th century, the Trieste natinal costume, which was marked  by exquiste materials, abundance, various ornaments, jewellery etc., began to develop intensely.
Man's costumes representing the clothing style f the Trieste locals consist of dark blue and black suits bordered with red. Some feature long trousers, a vest and a jacket, while others come with knee-length trousers, coloured socks and no jacket. Furthermore, costumes inclide a staw hat adorned with flowers, a regular hat, no hat or a fur hat referred to as frkindiš. Women's costumes consist of white socks heavily scrunched at the ankle; the   more a woman's stlckings were scrunched, zhe wealthier she was considered to be. Wealth was also evident in the skirt hiding several petticoats and a ballerina (folded strip used to enlarge a woman's backside). Aprons are made from silk and comee in variouss colours. At the left side of the apron, women tie its long strips into a bow. They wear a lot of jwellery (earrings,rings, brooches etc.), which is not the case with other costumes. On their heads, married women used to wear kerchief (peče) decorated with handmade embroidery and lace, while maidens wore braaids. Some wwomen alsso wore fringed scarved (karpon) about the shoulders, pinning a bouquet of coastal flowers to theirnbust on special occasions.


GORENJSKA (UPPER CARNIOLAN) COSTUMES

the Gorenjska style of clothing in the first half of the 19th century was the foundation for the development of the Gorenjska region costume, which was soon adopted as Pan-Slovene. It is, without a doubt, the best known of the Slovene varieties, and has beenused by numerous folklore grups and folpop bands. It can also be found in suvenirs, miniature models etc.
Men's variety of the Gorenjska region costume includes knee-length suede trousers  (irhrice), high boots and a velvet vest (lajbč) worn over he shirt. A silk scarf folded into a triangle is placed ovr the shirt, but it is mainly concealed by the overlying vest and only shows its brigt colours at the shoulders and neck. A carnation, one of te symbols of Gorenjska and Slovenia, is pinned to te left side of the vest, near the heart.
Women's Gorenjska region costume consists of a silk dress that my come in vaious colours         (blue, green, red, brown, grey), silk scarf worn around the shoulders, a black silk apron  and   a blouse with a short body and puffed sleeves that spread in movement. The ends of a silk scarf are pinned together just above the waist and decorated with a fresh red carnation. At the right side of the waist, right at the hip, women wear a folded handkerchief trimmed with lace. Underneath the dress,  they wear two long ruffled petticoats (untara) to make them look bigger and hence wealthier. the more petticoats a young men. The stockings  with small knots tht made the legs look thicker also served this purpose. Around the hips, women wore a metal belt (sklepanec) decorated with a ribbon, and their heads were covered with either zavijačka, i.e. a headpiece for maidens, avba or peča (kerchief).




BELA KRAJINA (WIHTE CARNIOLAN) COSTUMES

Theough not oficially confirmed, Bela krajina is supposed to have been named after the 'white' Carniolan people, who were set apart from the northeren, 'black Carniolan people' by their clothing, marked by the whitness of bleached linen. The famous Bela krajina character Zeleni Jurij (Green George), who chases away winter and announces spring, is also dressed in white, though his attire is complemented by a cluster of birch branches. Another one of region's typlical features is the traidional dance kolanje. In the 19th century, Bela krajina men were linen trousers (bregeše) and along linen shirt (robača) gurded with a leather belt wich was decorated with geometrical imprints. The trauser were usually fringed at the bottom. One special occasion, men tied a red sloth around the neck and adorned their hats with greens – often with birch, another symbol of Bela krajina apart from the white linen. On their feet were black or brown shoes. In 19th century women wore a white scirt with a bodice, and a white linen or cotton blouse. In some warieties and one special occosions, the aprom was starched and pleated. The belt (tkanica) was  a different colour, often red with black strips. Red socks were also a popular item. On festivals and formal occasions woman wore necklases and black or brown shoes. In the 2nd, half of the 19th century, the women of metlika began tying their kerchiefs (peča) in the 'flower' style, a variety of the 'comb' style. Maidens wore wreaths on their heads, in sprinh made of fresh greens. 



ŠTAJERSKA (STYRIAN) COSTUMES

Some of the c worn by the Rožmarin folklore group were preforming dances from Štajerska testify that certain old features in cuts and styled retained popularity for a fairly long time. But, above it was the blue apron that made its way into traditional garmend representations from Štajerska. While such aprons were, indeed, worn by the Štajerska people, they were neither part of their everyday nor formal apparel .
The  man in the photograps wear white shirts and dark wool trousers, boots, west and hats as well as blue aproms. With regard to the fact that carnival costumes live on among the Štajerska people, dancers also wear carnival masks in their dance preformances.


DOLENJSKA (LOWER CARNIOLAN) COSTUMES 

Dolenjska is the land of cviček, where boys and girls like to dance at grape harvests.The clothing heritage of Dolenjsska had nt received propeer attention among folklore groups   for a long time. When first reconsructions of Dolenjska clothing styles appeareed, they referrd to the late 18h aand early 19th centuries.
At the beginning of the 19th cenury, men from Dolenjska wore suede or wool trousers, linen shirts and, most frequently,  red wool vest wwith  large silver buttons. Their feet were dressed in hight boots, and their wide-brimmed hats were often decorated with buckles. In that time, women wore wwhite gloves and skirts with attached bodices in various colours (the popular blue, dark red, orange, green etc.). The bodice was usually laced at the front. An apron, usually white, was put on over the skirt, and a kerrchief (peča) was folded into a triangle and simply placed on the woman's head. On their feet, women usually wore black shoes adorned with buckles. 




photos
Ubald Trnkoczy 

























Legendary beings of Slovenia



Volkodlak

Franica je skupaj s sestrami predla, brat pa ji je nagajal. Zavpila je nanj, da je volkodlak. Pri tem se je oče, ki je sedel v isti sobi razhudil na Franico in ji rekel, da ne sme nikoli več nikomur reči, da je volkodlak. Za tem je začel pripovedovati zgodbo o nekem Bukovčanu, ki je na poti na Hrvaško srečal volkodlaka. Bukovčan je očetu pripovedoval, da mu je enkrat na poti začela slediti čudna zver, visoke postave in črnorjave barve, volkodlak. Neprestano mu je  sledil. Za njim je prišel tudi domov. Bukovčan je svoji ženi povedal, kaj se mu je pripetilo na poti. Ker je volk Bukovčanu sledil vse do hiše, ga je žena opazila. Dala mu je kos kruha, ker je sklepala, da je lačen. Tako je volkodlak postal zopet človek. Zahvalil se je ženi in ji povedal, da je postal volkodlak, ker ga je mati skupaj z njegovima bratoma zaklela, ker so vedno hoteli jesti topel kruh iz peči. Vsi trije bratje so se nato odpravili po svetu iskat odrešnika, ki jih bo spremenil nazaj v človeka.

Volkodlak je po ljudskem verovanju človek, ki se ob polni luni lahko spremeni v bitje podobno volku. Preobrazba je lahko namerna (z uporabo magije), ali pa nenamerna (s prekletstvom, ugrizom drugega volkodlaka, ali se pa se oseba kot volkodlak že rodi). V obeh primerih je volkodlakova kri okužena oz. uročena.
Volkodlaki naj bi bili imuni na staranje in večino bolezni zaradi stalne regeneracije njihovega tkiva. To naj bi jim omogočalo skorajšnjo nesmrtnost, kljub temu pa lahko podležejo ranam srca in možganov. V moderni fikciji so volkodlaki pogosto predmet avtorjeve domišljije, razločne pa so poteze, znane iz folklore.
Volkodlaki imajo številne opisane šibke točke. Največkrat omenjena je občutljivost na volčjo smrt (aconitum lycoctonum). Zanje so prav tako smrtne posrebrene šibre, ustreljene v volkodlakovo srce. Za razliko od vampirjev, volkodlaki niso občutljivi na relikvije kot so križi, razpela in blagoslovljena voda.


Werewolf 

Franica purred together with her sisters, and brother teased her. She shouted at him, that he was a werewolf. Father, who was in the same room vexed on Franica, and said to her, that she must not say that ever again. So, the father decided to tell his kids a story…
Bukovčan was driving with a truck, and came across the wolf on the way to Croatia. Bukovčan said, that a strange beast, tall character and black and brown colour, started to go by him once on way. It was a werewolf. The werewolf followed a man to his house. Bukovčan's wife noticed the werewolf, and thought he was hungry. She gave him a slice of bread, and all of a sudden, a werewolf was man again. He thanked the woman and told her, that he became a werewolf cause his mother cursed him and his brother, because they always wanted to eat fresh bread, so they went to search for a saviour, who would change them back in to a person. You saved me, thanks for that, he said, and walked out of the house.

A makeover can be intentional (using magic) or unintentional (with curse, a firm of another werewolf or the person as the werewolf had already bore). In both cases, the werewolfs blood is contaminated or cursed.
A werewolf is a person, round folk beliving he can modify to an analogous creature next to the full moon. Transformation can be intentional (with usage of magic), or unintentional (with cure, bit of the other werewolf) a werewolf's blood is infected in both cases. They're immune per gageing and the majority of diseases because of permanet regeneration of their tissue this should allow them virtual immortality, however, shall the heart and brain ranam. In modern fiction werewolves are frequently the subject of the author's imagination, discernable ones are stroke, known from folklore.
Werewolves have a number of described weak points. Most often mentioned is the sensitivity to a wolf's death. Unlike vampires, werewolves are not sensitive to relics such as crosses, crucefixes and blessed water.









Legenda o zlatorogu


Pripovedka o zlatorogu, se je kot odraz povezanosti med človekom in naravo in ohranila skozi stoletja.

Komna je bila včasih planinski raj, kjer so bivale bele žene. Rade so pomagale ženam pri porodih, varovale pastirje in bdele nad pastirji. Varovale so cvetoče, bogate poljane, kjer so se pasle njihove koze. Vodil jih je zlatorog.  Bele žene so mu podarile neranljivost. Nekoč je živel lovec, ki je poznal vse gorske poti in se znal izogniti prav vsakemu plazu, ki so ga sprožile bele vile. Nekega dne je iz pohlepa in želje po ljubezni Zlatoroga ustrelil.

Iz vsake kaplje kozlove krvi je pognala triglavska roža. Zlatorog je pojedel le en sam njen list, na mah ozdravel in pahnil lovca v prepad. V svojem besu je razril najlepše pašnike, da je še danes videti v skalnih tleh odtise njegovih rogov - planinski raj je okamnel. Razočarane bele žene pa so s svojimi kozami z zlatorogom na čelu odšle neznano kam. 


  • Je bajeslovna žival, bel gams z zlatimi rogovi.
  • je vodnik divjih koz v Triglavskem pogorju.
  • Pooseblja nebesno, sončno bogastvo.
  • Ima ključ do vseh zemeljskih zakladov in prinaša življenje.
  • Varujejo da gorske vile.

The story of goldenhorn zlatorog


The story of goldenhorn, as a reflection of the relationship between men and nature kept through the centuries. Komen was once a mountain paradise, where they have recived for white women. Tend to have helped the women in childbirth, protect position to ensure the shepherds and herdsmen. Safegouards are in flower, rich plains, where they graze their goats. Led by goldenhorn. White women gave invulnerabylity.  A hunter, who knew all the mountain trail s and knew how to avoid it every landslide, triggered by the white house. One day, out of greed and desire for love he shot goldenhorn. From every drop of blood of goats has been started Triglav flower. Goldenhorn ate only one of it, recovered and plunged the hunter into the abyss. In his rage, goldenhorn destroied the beautiful pasture land that is today seen in the rocky ground prints  its horn – mountain paradise is petrified. White women are frustrated with their gouts with goldenhorn moved to the forefront of an unknown location.

  • The mythological animal, white chamois with golden horns.
  • Guides the wild goats in the  Triglav mountains.
  • Embodies the sky, solar resource.
  • It has a key to all earthly  treasures and brings life.
  • They protect the mountain villa.

Podvodni mož


Podvodnega moža so si ljudje predstavljali kot velikega, zelenega luskastega pa tudi kot kosmatege moža. Ponekod so si ga slikali tudi z ribjim repom. Prebival naj bi v morju, jezerih, rekah, potokih in mlakah in se ljudjem prikazoval v divji podobi ali v podobi starega berača, mladega moža ali cello dečka, ki pleše po vodi. Podvodni mož naj bi živel v podvodnem gradu in naklonjene bi mu bile vse podvodne živali.

Opisi podvodnih mož v slovenskem ljudskem izročilu pogosto spominjajo na grškega boga Pozejdona oz. Neptuna. Tudi poimenovali so ga različno. Rekli so mu povodnjak, jezernik, vodnar, motovilec in še kaj drugega. 


River Man


Aquarius people have posed as a large, green, scaly as well as hairy looks. In some places, they have pictured them with a fish tail. Living in the sea, lakes, rivers and streams. They  appeared in the image of a wild man or in the shape of an old beggar, a young man or even boy who dances on the water. Underwater man is saposed to live in an underwater castle and is woshept by all underwater animals.

Descriptions of the underwater man in Slovenian folk tradition, often remindes us of the Greek god Poseidon or Neptune. He has also been known as povodnjak, Jezernik, Aquarius and other things.







Ljubljanski zmaj



Zmaj
Zmaj je mitološka pošast, ki se pojavlja v mitologiji ljudstev po vsem svetu. Je  simbolj vladarskih in življenskih moči. Po grški, rimski in slovanski etimitologiji ima zmaj isti izvor kot kača. Zmaja so na slovenskem različno poimenovali. Izročilo o zmajih nam ohranja različna imena, ki pa so se skozi čas spreminjala. Zmaji so se včasih razlikovali po izviru in značaju. Izročilo o njih je zelo prepleteno z izročilom o kačah.
Zmaj je mešanica ptiča, kače in kuščarja, zato lahko leti po zraku, živi v vodi, v mitologoji pa ima svoj dom največkrat v jami ali pod zemljo. Boj z zmajem je osrednje dejanje mitov po vsem svetu.

Ljubljanski zmaj
Ljubljanski zmaj je del grba mesta ljubljane. Ponazarja moč, pogum in veličino. Upodobljen je na Zmajskem mostu in v grbu.
Ljubljanski zmaj morda izvira iz legende o Jazonu in argonavtih.
Grški mit govori o Jazonu, ki je s tovariši argonavti ukradel zlato runo kralju Kolhide ob Črnem morju. Zbežali so na ladje Argo in začli v ustje reke donave, namesto da bi krenili proti Egejskem morju. Poti nazaj ni bilo tako, da so pluli naprej. Po legendi so ob prihodu med  današnjo Vrhniko in Ljubljano naleteli na jezero in ob njem barje. Tam je živela močvirska pošast podobna zmaju, ki jo je Jazon ubil. Pravijo, da naj bi bil Jazon tudi prvi ljubljančan.
Različici zgodbe o zmaju sta dve. Po prvi naj bi ga povzeli po svetniku sv. Juriju, ki je zavetnik grajske kapele. Jurij na freskah ali v kipih pogosto stoji ali jezdi in s kopjem ubija zmaja. Zmaj v legendi o sv. Juriju predstavlja staro verovanje prednikov, ki ga nova vera, -krščanstvo- premaga. Grajski grič je bil v antiki svet kraj, kjer so nosilci kulture žarnih grobišč imeli svojo utrdbo in častili svojega boga. Ko so v srednjem veku postavili temelje današnjega gradu, so hoteli tudi simbolizirati zmago nad starodavnim verstvom, zato so tudi posvetili grajsko kapelo sv. Juriju.
S prvo razlago je povezana tudi druga, da se je zmaj razvil iz okrasja na srednjeveškem mestnem grbu, ki je najprej predstavljal le mestno obzidje ali mestna vrata. Drobna žival, narejena kot okras nad grbom, se je v baroku preselila v grb in prerasla stolp in ostalo simboliko v 19. in zlasti v 20. stoletju. Zmaj je bil upodobljen kot del grba na številnih stavbah, ki so bila v lasti mesta.


Ljubljana Dragon



Dragon

The dragon is a mythical monster that appears in the mythology of people around the world. Is the symbol of royal power and life. According to Greek, Roman and Slavic etimitologiji dragon has the same origin as the snake. Of May, the Slovenian different things. The tradition of dragons keeps us different names, but they may change over time. Kites were sometimes varied by the source and nature. The tradition about them is very intertwined with the traditions of the snakes.

The dragon is a blend of bird, snake and lizard, and can fly through the air, live in water, in mitologoji has his home most of the cave or underground. The fight with the dragon is the central act of the myths around the world.



Ljubljana Dragon

Ljubljana dragon, the emblem of the city of Ljubljana. Illustrates the strength, courage and greatness. It is depicted on the Dragon Bridge and the coat of arms.

Ljubljana dragon may come from the legend of Jason and the Argonauts.

Greek myth talks about Jason, who is the fellow Argonauts stole the Golden Fleece king Kolhide the Black Sea. They traveled on the ship Argo and ACLI to the mouth of the Danube River, rather than walked towards the Aegean Sea. Way back there was no way to have sailed on. According to legend, the arrival of today's Vrhnika and Ljubljana faced the lake and the marsh. There lived the swamp monster like a dragon, which Jason was killed. They say that Jason would be the first of Ljubljana.

Version of the story of the dragon are two. The first one was taken from the ga saint St. George, the patron saint of the castle chapel. George on frescoes or sculptures often stands or rides and kills the dragon with a spear. The dragon in the legend of St.. George is an old belief of their ancestors who ga new religion-Christianity-beats. Castle Hill was in the ancient world the place where they carry the Urn Tomb culture had its fort and worship their god. When you are in the Middle Ages, the foundation of today's castle, they wanted to symbolize the victory of the ancient religions, so the chapel dedicated to St.. George.

The first explanation is also related to another that has evolved from a dragon decoration in the medieval town's coat of arms, which represented only the first city walls or gates. Small animals, made as a garnish over the crest, he moved to the Baroque style coat and grow tower and the rest of the symbolism of the 19th and especially in the 20th century. The dragon has been depicted as part of the hump on a number of buildings that were owned by the city.

Wednesday, 14 March 2012

Sreda, 14. marec / Wednesday, 14th March


Igre na snegu / Games in the snow


Tradicionalna vas v Maramureş / Traditional Maramureş village






Kosilo / Lunch

Samostan Bârsana / Bârsana Monastery






Igre na snegu, 2. del / Games in the snow, part 2












Tuesday, 13 March 2012

Izmenjava v Romuniji, 11. do 16. marec 2012

Nedelja, 11. marec, zgodnja jutranja ura, pred OŠ Poljane pa gruča učencev v objemu svojih staršev in mini avtobus, poln kovčkov, čakajoč na odhod proti Romuniji. Še kratka vožnja po mestu, da "poberemo" koordinatorko projekta, učiteljico Dunjo, potem pa v obetajočem vremenu proti Štajerski. V Slovenski Bistrici kratek postanek, da se nam pridruži še učiteljica Nena ... in prvi zaplet: "Potico za gostiteljsko šolo ste pozabili v Ljubljani."
Panika! Kaj zdaj? Nena ponudi dve polovici svoje potice, ki ju po naključju ima od prejšnjega dne. To je že nekaj, še v trgovino po darilno vrečko in še kakšen kos potice. Oddahnemo si, naša čast je rešena. Nadaljujemo pot proti meji, vreme je vse manj obetajoče, kratek postanek in čez mejo na Madžarsko. Sledi dolga vožnja po nepregledni ravnini, sem in tja kakšen griček, od daleč pogled na Blatno jezero in že smo mimo Budimpešte. Nič posebnega, živi dolgčas. Še sreča, da lahko gledamo filme, čas pa teče in vreme se spremeni v deževno. Dunji zazvoni telefon in oglasi se Marika, koordinatorka iz Romunije. Izvemo, da v Baia Mare sneži, kaj takega! A gremo mi v zimo?
Po dveh urah dežja se znajdemo na meji z Romunijo, kjer vsakemu posebej pregledajo dokument, da ne bi koga "prešvercali". Šoferja v Romuniji skočita še po vinjeto za avtocesto, ki je ni, a taka so pravila. Sledi vožnja po cesti, ki je tako tako, mestoma celo prekopana, za povrh pa še megla, ki se na srečo malo pred Baia Mare razkadi. Tudi sneži ne več, na avtobusu pa napetost raste, saj se približuje srečanje z gostitelji.
Gotovo se vsak izmed učencev sprašuje, kakšen bo njegov partner, kako imajo urejen dom, ali bo vse v redu, kako bo spal, kakšna bo hrana, ...
Na vstopu v Baia Mare nas čaka učitelj Remus iz Baia Mare in nas vodi do hotela, kjer smo dogovorjeni. Najprej si padeta v prisrčen objem Dunja in Marika, ki se poznata, ostali pa kar obstanemo na avtobusu in ne vemo, kaj bi. Končno se odpravimo s prtljago v preddverje hotela, kjer končno vsak izmed učencev najde svojega gostitelja, učitelji še "počekirajo" pare in se poslovimo ter se razidemo po domovih gostiteljev.

Ponedeljekovo delovno jutro se v šoli začne s sprejemom v avli šole, kjer nas pogostijo s kruhom in soljo, kar je posebno spoštovanje do gostov. Vsi, učenci in učitelji so izredno gostoljubni in se trudijo ustreči našim željam. pridružijo se nam tudi novinarji lokalnih medijev, televizije in časopisa. Z učenci, ravnatelji in učitelji naredijo krajše intrevjuje o projektu in posnamejo dogajanje. Učenci se porazgubijo k pouku skupaj s svojimi gostitelji, učitelji pa si ogledujemo šolo in izmenjujemo naše izkušnje šolskih sistemov v vsaki izmed držav.
Po kosilu se dobimo v starem delu mesta za ogled znamenitosti, zgodovinskega in arheološkega muzeja in zvonika ob cerkvi svetega Štefana, s katerega je čudovit razgled po mestu, le kakšnih dvesto stopnic moraš premagati. Po turističnem ogledu mesta se razidemo.
Torek preživimo v znamenju delavnic, dopoldne ob izdelavi okraskov z narodnimi motivi Romunije - zapestnic in okraskov za klobučke iz narodne noše - ter postavljanju razstave izdelkov učencev iz Slovenije in Turčije, ki smo jih prinesli s seboj. Po kosilu, ki je seveda doma, se družimo ob učenju petja in plesa značilne romunske pesmi. Nekateri so resnično sramežljivi, saj se nikakor ne pustijo prepričati, da bi poskusili plesati, vsaj ne Poljanci, gostitelji in Turki so bolj korajžni.
Zvečer je nekaj izbrancev z vsake izmed sodelujočih šol povabljenih v TV studio v Baia Mare na pogovor o projektu v oddaji Essential s področja izobraževanja. Ostali pa uživajo v gostoljubju svojih gostiteljev in imajo domačo nalogo gledanje omenjene oddaje.