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                <text>The Hermitage (enkleistra) of Saint Neophytos</text>
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                <text>Η Εγκλείστρα του Αγίου Νεοφύτου</text>
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                <text>The Hermitage (enkleistra) of Saint Neophytos is one of the most celebrated Byzantine twelfth-century monuments worldwide, given the high quality and the unique iconographic program of its frescoes, encountered nowhere else in the Byzantine world, as well as the fact that the whole complex was cut in rock.&#13;
&#13;
The monument is connected with an important intangible heritage. The community that was built and organised around Neophytos has been the centre of intellectual production with strong connections to the Byzantine elites of the island and the capital of the Byzantine empire (Constantinople), during the tumultuous period spanning the last decades of the Byzantine era -which ended with the conquest of the island by Richard the Lionheart in 1191- through the first decades of the Frankish period of Cyprus.&#13;
&#13;
The intellectual production at the Enkleistra is evidenced by the writings of Neophytos and the composition of the pictorial narratives of the frescoes. The latter has been studied extensively in the past, whereas the writings of Neophytos, as well as the artefacts produced by or connected to the members of the circle of Neophytos both monks and laymen, have made the object of far less study.&#13;
&#13;
Saint Neophytos the Recluse (1134-ca.1214) is one of the most important Cypriot Saints and historic figures. He was a prolific writer who composed his biography, an account of the first years of the Latin conquest of the island, as well as several theological treatises. At the age of 17, he became a monk at Koutsoventis Monastery. In search of a solitary life, he quit this Monastery two years later. After many adventures, he decided to become an ascetic in the mountainous area above the city of Paphos. In 1159 he started building his cell, by enlarging and modifying an already existing cave, which was expanded into a complex comprising three caves: the Cell, the Bema and the Naos dedicated to the Holy Cross.&#13;
&#13;
Neophytos soon became a well-known spiritual figure and in 1170 he was forced by Basil Kinnamos, the bishop of Paphos at the time, to accept a disciple. During this same period, the Enkleistra began to be extended and adorned with paintings, while the whole cliff was excavated for the creation of additional cells. This extension phase included possibly as well the Refectory, which was also adorned. According to Neophytos’ testimony, however, the Naos was excavated in 1183. The increasing number of pilgrims visiting him obliged Neophytos to dig another cave above the first one (the so-called New Zion), in search of solitude and inner peace. This latter cave was completed and painted by the end of 1197. According to written testimonies, the Enkleistra was painted in 1183 by Theodoros Apseudis, likely a Constantinopolitan painter who came to Cyprus at the instigation of the bishop of Paphos Basil Kinnamos. To the same painter are also attributed the Bema and the Naos of the church of the Virgin at Lagoudera (UNESCO World Heritage monument in Cyprus, dated ca. 1192), as well as at least seven icons currently owned by different ecclesiastical institutions in Cyprus.</text>
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                <text>&lt;a href="https://unescochair-dch.net/EU_Study_quality_in_3D_digitisation_of_tangible_cultural_heritage"&gt;EU Study VIGIE 2020/654&lt;/a&gt;</text>
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Digital Heritage Research Lab Cyprus University of Technology</text>
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                <text>Frescoes of the Saint Euphemianos (Lysi)</text>
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                <text>Τοιχογραφίες του Αγίου Ευφημιανού (Λύση)</text>
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                <text>The Church of Saint Euphemianos or Themonianos is a small, single-room, medieval chapel, surrounded by eucalyptus about 3klm southwest of the village of Lysi in the district of Ammochostos/Famagusta district of Cyprus. It is a very small, single-dome stone building with dimensions 7.5 x 3.5m (without the arch). According to the inscription on the bottom of the arch, which was destroyed by looters, is indicated that the church was dedicated by Monk Lavrentios and Abbot of St. Andronikos Monastery, to St. Euphemianos (Themonianos), a local saint. The interior is decorated with frescoes, which have suffered great damage because of the moisture. Thus, in 1972 maintenance was undertaken by the Department of Antiquities of Cyprus, completed a year before the Turkish invasion of 1974.&#13;
&#13;
&#13;
The dome of the church is decorated with a fresco depicting the Christ Pantocrator. Surrounding the figure of Christ is a double row of angels moving towards the Hetoimasia (the preparation of the throne of the Second Coming of Christ). The Virgin Mary leads one line of the angels to the throne, while John the Baptist leads to the other. In the other fresco of the apse, the Virgin is depicted flanked by two archangels, Gabriel and Michael, with a medallion on her breast of the infant Christ, symbolizing the Incarnation of Christ. A big part of the figure of the archangel Michael has been destroyed due to humidity, whereas the face and figure of the archangel Gabriel remain in very good condition. The frescoes date back to the 13th century and they are typical examples of the Maniera Cypria, the Cypriot painting of the 13th century reflecting the artistic symbiosis between two worlds, East and West in the artworks of the period.&#13;
&#13;
During the 1980s, apart from icons, mosaics and frescoes which had been traumatically detached from their “natural habitat” began to appear in the international art market. The first case of organized looting that occurred after the cases of the frescoes of the church of Antiphonitis and the mosaics of Panagia Kanakaria, was that of the frescoes of Saint Euphemianos church. The frescoes of Saint Euphemianos church were forcibly removed by professional looters and were cut into 38 pieces. This case serves as evidence of the brutal destruction of the cultural heritage in the occupied part of Cyprus by the Turkish state officials who participated in and supported the looting. The 38 fragments were bought in 1983 by the Houston-based Menil Foundation in agreement with the Greek Orthodox Church of Cyprus. With the consent of Archbishop Chrysostomos I, a small chapel museum was built in Houston, where the frescoes were presented after their conservation (1984-1988). In 1992 the agreement signed by the Church of Cyprus and the Menil Foundation specified that the Foundation would take care of the frescoes and cover the ongoing costs of conservation in exchange for the right to present the frescoes for 20 years, concluding in February 2012. The frescoes were repatriated on March 16, 2012, with the valuable help of the Archbishop of Cyprus Chrysostomos II and the authorities of the Republic of Cyprus. They are temporally exhibited at the Byzantine Museum of the Archbishop Makarios III Foundation, with the aim of returning them to their birthplace after resolving the Cyprus Question.&#13;
&#13;
&#13;
For the holistic documentation of the frescoes of Saint Euphemianos, a conceptual model of data was created which divides the different types of data needed for the record of a cultural heritage object into classification categories. The general taxonomic system was developed under the MNEMOSYNE project (H2020 ERA Chair) and categorizes the frescoes within the classes, for example, Tangible and Immovable, indicating the type of the object. Furthermore, the intangible information of the object gives information on the past and current location of the frescoes, the period of production, the legal owner of the frescoes etc. This data offers important explanations and knowledge regarding the history of the frescoes. The collected information supports contextual knowledge redistribution and preventive conservation through awareness of the object’s heritage significance. The holistic documentation of the frescoes is important for piecing together their history, which is achieved by recording all of the related information within the same system.&#13;
&#13;
The cutting, stealing and illegal export of the frescoes demonstrates the extent of the violent destruction of Cyprus’ cultural heritage by Turkish illicit antiquities dealers in the Turkish-occupied part of the island and by the Turkish occupation army that was actively supporting and even partaking in the looting of churches and monasteries, and medieval monuments. For this reason, many hold the hope to one day not only return to their occupied lands but to also see looted artefacts returned to their rightful place of origin. To this end, the ERA Chair team members work toward a set of objectives, including digitizing the two frescoes located in the Byzantine Museum in Nicosia to perform a digital reunification with the 3D model of the church to provide an as close as possible authentic setting for the murals. Furthermore, written sources (e.g. newspapers) and photographs of the Church before the frescoes were forcibly removed in 1984 are to be collected via crowdsourcing and subsequently digitized. The research results are to be disseminated to the international community (e.g. Europeana) to raise awareness of the violent destruction of Cyprus’ cultural heritage.</text>
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                <text>The artefact chosen for this case study is speculated to had been used for sealing bread or lead objects which were given as a blessing and/or memorial gift to the faithful during their visit to a particular pilgrimage. The artefact belongs to the George and Nefeli Giabra Pierides Museum of the Bank of Cyprus Cultural Foundation. The inscription of the seal/stamp of blessing shows a cross on its centre. The stamp probably dates from the c.6th century AD, thus placing it chronologically in the Early Medieval Byzantine period (or Early Christian period which dates from 395 to mid 7th century A.D., as defined by the Republic of Cyprus’s Department of Antiquities). The circular seal’s diameter is about 10 cm. The seal’s three antennae have a scissor tip, while the fourth one is straight. In the four corners there is an equal number of crosses. The central cross is decorated with geometric, cruciform and cruciform motifs. The seal is made of limestone, and it resembles works of stone or metal replicating them in design. The handle of the seal is also decorated with a cross. Currently there is no information on the seal’s provenance. The above information was given to the Mnemosyne project team by the head Curator of the Bank of Cyprus Cultural Foundation, Dr Christodoulos Hadjichristodoulou.&#13;
&#13;
Currently the use of the specific stamp as a blessed object for marking bread is disputed by the Foundation’s Curator, Dr Hadjichristodoulou on the grounds that its inscription does not seem appropriate enough to stamp bread loaves. Based on relevant archeological evidence on other similar stamps, and in particular the metal blessing of Saint Mamas (Mammes, Mammas, Mammet) of Caesarea, the Curator speculates that seals of this type could had also been used for the manufacturing of blessing stamps, however without ruling out the sealing of bread as well. Dr Hadjichristodoulou notes that other objects were also given to the faithful as blessings, such as prayer beads or even the gesture of the priest who blessed the faithful during liturgy or in depictions in art, e.g. the Christ blessing with the right hand, etc. On the other hand, Dr. Ioanna Koltsida-Makri, an archaeologist whose research focuses on byzantine sigillography, supports that the stamp is most probably a bread stamp. Dr. Koltsida-Makri deciphered the stamp’s circular inscription as follows: ‘Blessings of Konstantinos, Paulus, Dommitius’, the inscription is written in mixed Greek and Latin letters. Koltsida-Makri hypothesizes that the bread seal probably belonged to a charity ‘organization’ and used to seal bread and other products for distribution. As our research for this case-study is still under development, both theories are given here, with the intention to arrive to more concrete findings as the research progresses. Thus, both theories are still under development and further evidence is expected to be revealed.&#13;
&#13;
The specific artefact was chosen exactly because it has great significance as an object in the Bank of Cyprus Cultural Foundation’s collection. It is one of only three similar stamps found in Cyprus – the rest are kept at the Castle of Limassol-, and is the only one on display and in good condition. Its intangible value for the cultural heritage of Cyprus, and specifically as an artefact used for Christian worship, is unquestionable, because of the symbolism of stamped/blessed bread bear in eastern Christianity. Thus, the story of this bread is being told through these stamps, contributing in this way to our knowledge of the Early Christian eucharistic rites in general and of the Byzantine liturgy in particular. In Galavaris own words, ‘what I saw were no longer stamps but an image, however incomplete, of the bread used in the rites of the Orthodox Church’. Thus, this case-study also contributes in enriching our knowledge in the field of the symbolic sealing of an object or material (whether this is bread or a lead object or something else) for the ritual of the Christian worship.&#13;
&#13;
On May 31, 2022, members of the Mnemosyne project team visited the Museum of George and Nefeli Giabra Pierides Collection, at the Bank of Cyprus Cultural Foundation, in Nicosia, in order to study and digitize artefacts belonging to the collection. The collection numbers more than 600 objects and covers a wide range of Cypriot Archaeology from the Early Bronze Age to the Medieval period. It includes unique examples of Mycenaean pottery and examples of pottery from the Geometric, Archaic, Classical, Roman and Medieval periods, clay figurines, stone sculptures and seals, jewellery, coins and bronze objects. In consultation with the Head Curator of the Museum, Dr Christodoulos Hatzichristodoulou, 8 objects were selected for study and digitization: 3 goat-shaped rytas of the Hellenistic period made of clay, 3 limestone statuettes of a clothed youth sitting of the Cypriot-classical period, a late-geometric Euboean skyphos and a seal with a cross in the centre dating from the c.6th AD. In collaboration with the University of West Attica, the study of the chemical composition of the objects was carried out through the non-invasive technologies of X-ray fluorescence spectroscopy and X-ray Raman spectroscopy, which allow the identification of traces of colours in the objects under study.&#13;
&#13;
Furthermore, literature review is currently underway and, up until this point, there seems to exist a relative scarcity of secondary sources. Scholars explain that the literature is ‘mute’ about bread stamps, ‘these humble, unglamorous objects which are mostly forgotten in museum cases or catalogues’, and in fact raise more questions than they answer. Bread stamps, wooden molds for eucharistic wafer, and other objects of similar use, are placed within the framework of Christian worship. Investigation on these objects is by default multi-disciplinary, allowing the researcher to cross from one discipline to many others, including archaeology, theology, church history, folklore, literature and baking methods. Bread, as a basic daily food, had a symbolic role in civilization since antiquity, especially as a symbol of peace and health, and as such was offered as a gift to the gods. Before the advent of Christianity, stamping the loaves of uncooked bread before baking, was an ancient practice based on religious and social grounds, such as offering bread printed with animal images to Asclepius thus wishing for good health. When the bread began to be printed with the use of Christian symbols, such as the Cross, the stamps which sometimes functioned as objects for protection, also acquired a Christian character, hence the word eulogia which in the Greek language means ‘blessing’, hence ‘blessing seals/stamps’. Eulogiai (plural for eulogia), in this case blessed objects, we mean objects or materials that, when in contact with something sacred they acquire a spiritual power, whose beneficial effect is passed on to the owners of these objects, in this case the stamped bread loaf.&#13;
&#13;
Furthermore, Galavari mentions Leontius of Cyprus (d. ca. 650 AD) who spoke of eulogia sent from one person to another as a sign of affection, a use that recalls the ancient custom of sending blessed bread to others as a sign of communion. Eulogia bread was used effectively against evil, and in fact, this meaning of eulogia bread has persisted until today. Similar stamps to the one used for this case-study, many of which can be found for example at the Benaki Museum in Athens and at the Loulis Museum in Keratsini, Pireaus (Greece), seem to have been intended for the eucharistic bread, suggesting that they were used for a loaf of bread which was to carry a blessing. The loaf could have been distributed at the end of the liturgy, or taken home, or sent from one person to another as a sign of affection. For instance, an example of a seven-century Byzantine text writes: ‘As soon as [the monks] ate and had their fill, they gave their friend three warm loaves of eulogia, they too were blessed, and one of the monks said: “give them to the holy man and tell him that they come from me. For the sake of God, pray for your brother John”’. Hence, here we see another use of the stamp, as an object which bears the identifiable mark of its owner, namely, the unique inscription which ‘reveals’ its owner. These stamps, scholars argue, must had been in demand – given the information we so far have on their use -. Issues of wide circulation and what this meant in terms of ideas and liturgical practices in particular localities of eastern Christianity still exist and are open to interpretation.&#13;
&#13;
Our research has shown so far that medieval Christian pilgrims often travelled months or years to religious sites in the Holy Land and returned home with blessed mementos of their journey, such as vials of holy water, relics from saints, and even special loaves of bread or stamped objects. Molds were used to mark bread, for example with an image of the Church of Holy Sepulchre in Jerusalem and then the bread was distributed to pilgrims. It seems to had been common in early Christian practice to stamp images and inscriptions into loaves of bread and other objects, using special molds. Molds were probably used to stamp objects given to pilgrims visiting Jerusalem in commemoration of their journey (Mold for a Eulogia ‘Blessing’ Bread, Clevelandart.org). Even though the secondary literature available so far on bread stamps, does not prove that the pilgrims carried a blessed stamp back to their distant countries to remind them of their pilgrimage, however, there is no doubt that such bread existed and was given to pilgrims, and that stamps were available. For a more precise definition of any stamp’s use, and in this case of our stamp, and as far as this is possible, we must rely more on their inscription. An early reading of the circular inscription of our seal has been given by Dr Koltsida-Makri, as mentioned above and, further research is ongoing.&#13;
&#13;
Even though information on the stamp’s former use, provenance, and general ‘genealogy’ is missing, its uniqueness as an artefact in the Bank of Cyprus Cultural Foundation’s is certain. At the request of the stakeholder, the Bank of Cyprus Cultural Foundation, which collaborates with the ERA Chair Mnemosyne on a regular basis, also on other Mnemosyne project case-studies , a high-quality digital twin of the blessing seal was reproduced. The purpose of this commission was to use the 3D replicas of the object as gifts to the Bank of Cyprus Cultural Foundation’s selected clientele. It was the first time in Cyprus, that within a short amount of time (i.e. 6 months), the digital documentation of an artefact was used to reproduce its identical 3D replica, in order to reuse it, in this case as a gift. Thus, with the assistance of a high-resolution photographic camera the object was photographed from several angles. The pre-processing of the photographs followed. With the assistance of specialised software the processed photographs were used to create the digital 3D geometry (digital twin) of the object (LOD5). The digital 3D geometry was then used to collect the necessary data for the 3D reconstruction of the object, using additive manufacturing processes (3D printing). For the 2022 Christmas period, the Blessing Seal has been reproduced as a copy to be given away to the Bank of Cyprus’s selected clientele. Within the research agenda of our project, further work in collaboration with our multidisciplinary experts and organisations, on the identity of the blessing seal is underway and findings are expected to shed more light on the so far unknown history of the artefact.</text>
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                <text>The Monastery of Chrysorogiatissa was founded by the monk Ignatios in 1152, during the reign of the Byzantine emperor Manuel I Comnenus, following the discovery of the icon of the Virgin on the shores of Paphos, which according to tradition is one among the seventy known to have been painted by Apostle and Evangelist Luke. Despite being one of the most famous pilgrimage destinations of Cyprus, as well as one of the oldest Monasteries of the island, the foundation of which is connected with a valuable relic, the monastery of Chrysoroyiatissa has never been made the object of extensive research.&#13;
Little is known about the history of the Monastery from its foundation until the middle of the eighteenth century. The Russian monk Basil Barsky, who visited the Monastery in 1735, described its catholicon as a very small church with a round top, surrounded by two or three cells; while mentioning as well that the Monastery was modest and poor and that it was maintained through agricultural work and goat grazing. The katholikon (main church) of Chrysoroyiatissa, which replaced the small twelfth-century church mentioned by Barsky, was built between 1768 and 1790.&#13;
&#13;
Beyond the katholikon, the monastic complex includes also a second underground church, which is a barrel-vaulted structure. The chapel most probably built during the Medieval period, bears no evidence allowing its exact dating. However, it constitutes the oldest still standing built structure, currently on the site.&#13;
&#13;
The Monastery owns an important collection of artefacts dating from the twelfth to the mid-nineteenth century, despite the looting of its movable heritage, following the beginning of the Greek revolution of 1821, to which almost all the Cypriot Archpriests and Bishops participated also. The most important and venerated artefacts among the Monastery’s movable heritage are exhibited at the Eikonoskevofylakion (Exhibition hall) of the Monastery created in 2001 within its walls. The exhibition includes icons, liturgical vessels, documents and manuscripts, incunabula, reliquaries, liturgical vestments and garments.</text>
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                  <text>Στη τεκμηρίωση του υλικού συνέβαλαν ο κ. Μανώλης Εμμανουήλ, η κα Ευανθία Στυλιανού και στον ποιοτικό έλεγχο του ο κ. Μαρίνος Κόρτας.&#13;
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                <text>The two festive stamps depict the festive spirit of Christmas with children singing carols and a decorated Christmas tree.&#13;
The 64 cent stamp depicts the Nativity of Christ.&#13;
In a simplistic manner and in accordance with the Nazarene style, the Nativity of Christ, a signed work by the painter Constantis Sergios dated 1961, is situated in the alcove of the altar of the occupied church of Agios Ioannis of Prodromos in the enclosed city of Famagusta (Varosia). The place where the divine Nativity scene is situated is of particular interest since it symbolizes the Nativity cave and the area where offerings are given, namely the preparation of the sacred gifts by the priest.</text>
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                <text>Designers: Christina Olympiou (€0,34 &amp; €0,41), Panayiota Epiphaniou (€0,64)&#13;
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                <text>Απαγορεύεται η δημοσίευση ή αναπαραγωγή, ηλεκτρονική ή άλλη χωρίς τη γραπτή συγκατάθεση του δημιουργού.</text>
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                  <text>Στη τεκμηρίωση του υλικού συνέβαλαν ο κ. Μανώλης Εμμανουήλ, η κα Ευανθία Στυλιανού και στον ποιοτικό έλεγχο του ο κ. Μαρίνος Κόρτας.&#13;
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                <text>He was born in Koilani on 3rd November 1923, the seventh child of Chrysanthos and Anastasia. His father made lutes and violins. From a very young age he showed his love for music. When he was 5 years old, at his own insistence, his father constructed him a small violin and the boy began to play from morning to night. He was gifted and born for music. He was self-taught, studied a lot by himself and played with equal ease and skill, all kinds of music, classical, folk, jazz, rebetika, dance music, orchestral music. With his talent and dedication to music, he contributed to the establishment and prosperity of jazz music in Cyprus and he lead local musical events to high levels. Whatever musical instrument happened to be in front of him, he took it in his hands and played it. He was a unique talent in improvisation, and a master (virtuoso) in execution. His contribution to the rescue and preservation of Cypriot folk music is one of the greatest services he offered to the country. From 1966 he collaborated with RIK and at the same time played in the most elite centres of the time with singers Sofia Vembo, Toni Marouda, Gounaris, Nana Mouschouri, Souli Sabah, Rena Vlachopoulou, Kalliopi Spyrou, Michalis Violaris, Doros Georgiadis.&#13;
He did orchestrations, composition - performances for theatrical schemes with great ease.&#13;
He was honoured by the State, by Unions, Municipalities, by the late Chief of the National Guard, Evangelos Florakis, by the Fotou Fotiadis Cultural Charitable Foundation which nominated him for the Guinness Award as a self-taught musician who played 30 instruments.&#13;
He possessed the knowledge of a well-educated musician who had acquired his knowledge little by little through his talent and dedication to his work, without any degrees.</text>
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                <text>Designer: Nicos Ierodiakonou</text>
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&#13;
For the tenth consecutive year, the member states of the the Postal Union for the Mediterranean "Euromed Postal" are issuing a stamp with a common theme. This year's theme is "Mediterranean Festival". &#13;
Festivals are wonderful expressions of culture, customs and joy.&#13;
The Cyprus stamp depicts the annual rose festival that takes place in Agros, one of the beautiful Cypriot villages and which is carried out with the aim of spreading the tradition of harvesting and processing roses. Almost all of the economy of the village is based around roses.&#13;
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                <text>Designer: Doxia Sergidou</text>
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                  <text>Κυπριακά Ταχυδρομεία</text>
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                <text>“Peace the highest value of humanity” was PostEurop’s chosen theme for this year’s Europa stamp issue. Twenty-nine member countries submitted their design.&#13;
The 34c stamp highlights the fact that the future belongs to our children, thus the design motif depicts a child playing with his shadow, releasing doves and imagining a rainbow for a brighter and peaceful world.&#13;
The 64c stamp depicts Luxembourg’s winning design. It symbolizes a peacefully integrated society that embraces understanding and respect of cultural differences between nations irrespective of their colour. All the participants will now use this design. </text>
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Second Stamp (€0,64): Luxembourg’s winning design</text>
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