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(Above and rings on the floor)
Rayyane Tabet
Ashqout, Lebanon, 1983. Lives in Beirut.
Steel Rings
Anneaux en acier
2013
Acier roulé et gravé, avec le km, la longitude, la latitude et latitude d’une localisation spécifique
Rolled and engraved steel, with the km, the longitude, the latitude and the altitude of a specific location
Diamètre / diameter: 80 cm
Largeur / width: 10 cm
Epaisseur / depth: 0,6 cm
Three Logos
Trois logos
2013
Trois icônes suspendus / Three suspended icons
Acier avec revêtement de peinture poudrée / Steel with powdered paint coating
Cheval rouge / Red horse: 260 × 200 cm
Ovale bleu / Blue oval: 200 × 300 cm
Etoile rouge / Red star: 200 × 200 cm
Courtesy the artist and Sfeir Semler Gallery, Hamburg/Beirut
The Trans-Arabian Pipe Line (also known as the Tapline) was conceived by American companies as a faster, cheaper, and safer alternative to the export of Saudi Arabian oil by ship around the Arabian Peninsula. Its origins lay in US-government coordinated efforts to replace the enormous drain on American reserves in ‘oiling’ the second world war. The Tapline was constructed between 1947 and 1950 as a joint venture of Standard Oil of New Jersey, the Socony-Vacuum Oil Company (both now merged into ExxonMobil), the Texas Company, and Standard Oil of California (now Texaco and its parent company Chevron, respectively). The pipeline was planned to run in a direct line from the Abqaiq oil field to Haifa, then in British-administered Palestine. Yet as the disputed 1947 United Nations Partition Plan divided Palestine into Arab and Israeli sections, a diversion had to be made in the route. The final stretch of the 1214 km line thus headed off at an angle through Jordan and Syria, and terminated in southern Lebanon. Oil exports flowed from 1950 until the Lebanese Civil War broke out in 1975. The Tapline later supplied oil exclusively to Jordan until Saudi Arabia stopped the agreement in 1990 in response to Jordanian support for Iraq during the first Gulf War. The pipeline has lain dormant ever since.
Crossing galleries 2 and 3, Rayyane Tabet’s Steel Rings (2013) addresses the pipeline as a form of line drawing. The artist distilled his exhaustive research into the history of the Tapline to focus on the abstract and geometric qualities of what was a remarkable feat of engineering and logistics. Tabet’s primary interest lies in the Tapline’s route as a cartographic vector, and the physical presence of a tube of steel that slices through five political entities. The steel rings replicate the scale of the pipeline in section. Each ring is engraved with the longitude, latitude and elevation corresponding to a kilometre-marker of the pipeline’s path. Three Logos (2013) evokes the numerous mergers and rebrandings of the American corporations involved. The blue oval of the Esso logo (originally a brand of Standard Oil), intertwines with the red star of Texaco and the winged horse of Mobil.
(Ground)
Martín Llavaneras
Lleida, Catalonia, 1983. Lives in Barcelona.
Touchpad
Pavé tactile
2016
Plaques lithographiques en calcaire / Lithographic limestone plates
Dimensions variables / Variable dimensions
Courtesy of the artist
Lithography is a printing technique discovered around 1796 by the Bavarian playwright Alois Senefelder (1771–1834) as an alternative to costly copperplate engraving. Its name derives from the Latin for stone, litho, and mark, graph. After drawing with greasy crayon on the surface of the local smooth limestone, Senefelder found that images could be repeatedly inked and printed on paper. Later refinements of the technique led to a broad range of possibilities for reproducing commercial and artistic images, and the development of offset printing. It is no coincidence that all known fossil specimens of the early bird Archaeopteryx lithographica have been found in Senefelder’s Bavaria—the exceptionally fine limestone mined for lithographic printing also preserved highly detailed imprints of Jurassic life.
Touchpad comprises a dozen stone slabs once used for lithography. As printing houses closed or upgraded their presses, many slabs were discarded and were often used as paving. Tracing this history of obsolescence from inky images to ghostly footprints, Martín Llavaneras is interested in these surfaces as lithic tactile interfaces.
Text: Latitudes
Photo courtesy: Latitudes/RK
As I was reveling in the beauty of the sunrise to the East …I glanced up the street to the West and Lo and behold a glorious rainbow …I crossed the street to get this shot of as much of the rainbow as I could get with my wide angled zoom…..Red in the morning !…Rainbow in the morning….Sailors better take warning …It is now pouring !…What an exciting Sunday morning !
As usual in a lot of the Southwest Parks especially the parking and picnic areas, there always seems to be a pair of Ravens waiting for handouts. These were at a parking area at Arches NP.
Kartikeya, also known as Skanda, Murugan and Subramaniyan, is the Hindu god of war. He is the commander-in-chief of the army of the devas (gods) and the son of Shiva and Parvati.
Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Tamil influences, especially South India, Sri Lanka, Mauritius, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirkāmam Temple situated deep south.[1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur.
In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika').[2]
Other names[edit]
Like most Hindu deities, Subrahmanya is known by many other names, including Senthil, Vēlaṇ, Kumāran (meaning 'prince or child or young one'), Swaminatha (meaning 'smart' or 'clever'), Saravaṇa, Arumugam or Shanmuga (meaning 'one with six faces'), Dhandapani (meaning God with a Club), Guhan or Guruguha (meaning 'cave-dweller'), Subrahmanya, Kartikeya and Skanda (meaning 'that which is spilled or oozed).[3][4] He was also known as Mahasena and the Kadamba Dynasty kings worshiped him by this name.[5]
Vedas[edit]
The Atharva Veda describes Kumaran as 'Agnibhuh' because he is form of 'Agni' (Fire God) & Agni hold in his hand when kumaran born. The Satapatha Brahmana refers to him as the son of Rudra and the six faces of Rudra. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.[6] The Upanishads also constantly make a reference to a Supreme Being called Guha, the indweller.
The first elaborate account of Kartikeya's origin occurs in the Mahabharata. In a complicated story, he is said to have been born from Agni and Svaha, after the latter impersonated the six of the seven wives of the Saptarishi (Seven Sages). The actual wives then become the Pleiades. Kartikeya is said to have been born to destroy the Asura Mahisha.[7] (In later mythology, Mahisha became the adversary of Durga.) Indra attacks Kartikeya as he sees the latter as a threat, until Shiva intervenes and makes Kartikeya the commander-in-chief of the army of the Devas. He is also married to Devasena, Indra's daughter. The origin of this marriage lies probably in the punning of 'Deva-sena-pati'. It can mean either lord of Devasena or Lord of the army (sena) of Devas. But according to Shrii Shrii Anandamurti, in his master work on Shiva[8] and other works, Kartikeya was married to Devasenā and that is on the ground of his name as Devasena's husband, Devasenāpati, misinterpreted as Deva-senāpati (Deva's general) that he was granted the title general and made the Deva's army general.[9]
The Ramayana version is closer to the stories told in the Puranas discussed below.
Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, "the red god seated on the blue peacock, who is ever young and resplendent," as "the favoured god of the Tamils."[10] The Sangam poetry divided space and Tamil land into five allegorical areas (tinai) and according to the Tirumurugarruppatai ( c. 400–450 AD) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity the Kurinci region (hilly area). (Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam). The other Sangam era works in Tamil that refer to Murugan in detail include the Paripaatal, the Akananuru and the Purananuru. One poem in the Paripaatal describes the veneration of Murugan thus:
"We implore thee not for boons of enjoyment or wealth,
But for thy grace beatific, love and virtuous deeds."
According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress". In another work, Thirumurukkarrupatai, he is described as a god of eternal youth;
His face shines a myriad rays light and removes the darkness from this world.[11]
The references to Murugan can be traced back to the first millennium BCE. There are references to Murugan in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, struck coins bearing the image of Skanda. The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Guptas.[6] The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Murugan is installed on the left of the main deity. The story of His birth goes as follows:
Sati immolated herself in a pyre as her father King Daksha had insulted Shiva, her Lord. She was reborn as Parvathi or Uma, daughter of the King of Himalayas, Himavan. She then married her Lord Shiva. The Devas were under onslaught from the Asuras whose leader was Soorapadman. He had been granted boons that only Lord Shiva or his seed could kill him. Fearless he vanquished the Devas and made them his slaves. The Devas ran to Vishnu for help who told them that it was merely their fault for attending Daksha's yagna, without the presence of Lord Shiva. After this, they ran to Shiva for help. Shiva decided to take action against Soorapadman's increasing conceit. He frowned and his third eye- the eye of knowledge- started releasing sparks. These were six sparks in total. Agni had the responsibility to take them to Saravana Lake. As he was carrying them, the sparks were growing hotter and hotter that even the Lord of Fire could not withstand the heat. Soon after Murugan was born on a lotus in the Saravana Lake with six faces, giving him the name Arumukhan. Lord Shiva and Parvati visited and tears of joy started flowing as they witnessed the most handsome child. Shiva and Parvathi gave the responsibility of taking care of Muruga to the six Krittika sisters. Muruga grew up to be a handsome, intelligent, powerful, clever youth. All the Devas applauded at their saviour, who had finally come to release them from their woes. Murugan became the supreme general of the demi-gods, then escorted the devas and led the army of the devas to victory against the asuras.
Legends[edit]
Given that legends related to Murugan are recounted separately in several Hindu epics, some differences between the various versions are observed. Some Sanskrit epics and puranas indicate that he was the elder son of Shiva. This is suggested by the legend connected to his birth; the wedding of Shiva and Parvati being necessary for the birth of a child who would vanquish the asura named Taraka. Also, Kartikeya is seen helping Shiva fight the newborn Ganesha, Shiva's other son, in the Shiva Purana. In the Ganapati Khandam of the Brahma Vaivarta Purana, he is seen as the elder son of Shiva and Ganesha as the younger. In South India, it is believed that he is the younger of the two. A Puranic story has Ganesha obtain a divine fruit of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the fruit, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the fruit. After winning it, he offers to give the fruit to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom. Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. He is married to two wives, Valli and Devasena. This lead to a very interesting name : Devasenapati viz. Pati (husband) of Devsena and/or Senapati (commander in chief) of Dev (gods)
Kartikeya symbols are based on the weapons – Vel, the Divine Spear or Lance that he carries and his mount the peacock. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding a sakti or spear. This symbolizes his purification of human ills. His javelin is used to symbolize his far reaching protection, his discus symbolizes his knowledge of the truth, his mace represents his strength and his bow shows his ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis.
In Tamil Nadu, Murugan has continued to be popular with all classes of society right since the Sangam age. This has led to more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam, written by Kacchiappa Sivachariyar (1350–1420 AD.) of Kumara Kottam in the city of Kanchipuram. (He was a scholar in Tamil literature, and a votary of the Shaiva Siddhanta philosophy.)
He is married to two deities, Valli, a daughter of a tribal chief and Deivayanai (also called Devasena), the daughter of Indhra. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), Kumara meaning a bachelor and Swami meaning God. Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[12]
As Muruga is worshipped predominantly in Tamil Nadu, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumugam, the six-faced one; Guhan and Maal-Marugan, the son-in-law of Vishnu. Murugan is venerated throughout the Tamil year. There is a six-day period of fast and prayer in the Tamil month of Aippasi known as the Skanda Shasti. He is worshipped at Thaipusam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the asuras. Thirukarthigai or the full moon of the Tamil month of Karthigai signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mangala, the god of planet Mars and war.
Other parts of India[edit]
Historically, God Kartikeya was immensely popular in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), Krishna, while explaining his omnipresence, names the most perfect being, mortal or divine, in each of several categories. While doing so, he says: "Among generals, I am Skanda, the lord of war."
Kartikeya's presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta, were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam. In ancient India, Kartikeya was also regarded as the patron deity of thieves, as may be inferred from the Mrichchakatikam, a Sanskrit play by Shudraka, and in the Vetala-panchvimshati, a medieval collection of tales. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill Taraka and his brothers (in the Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house).
However, Kartikeya's popularity in North India receded from the Middle Ages onwards, and his worship is today virtually unknown except in parts of Haryana. There is a very famous temple dedicated to Him in the town of Pehowa in Haryana and this temple is very well known in the adjoining areas, especially because women are not allowed anywhere close to it. Women stay away from this temple in Pehowa town of Haryana because this shrine celebrates the Brahmachari form of Kartikeya. Reminders of former devotions to him include a temple at Achaleshwar, near Batala in Punjab, and another temple of Skanda atop the Parvati hill in Pune, Maharashtra. Another vestige of his former popularity can be seen in Bengal and Odisha, where he is worshipped during the Durga Puja festivities alongside Durga. Lord Subramanya is the major deity among the Hindus of northern Kerala. Lord Subramanya is worshipped with utmost devotion in districts of Dakshina Kannada and Udupi in the state of Karnataka. Rituals like nagaradhane are unique to this region.
Kartikeya also known as Kartik or Kartika is also worshipped in West Bengal, and Bangladesh on the last day of the Hindu month of 'Kartik'. However, the popularity of Kartik Puja (worshipping Kartik) is decreasing now, and Lord Kartik is primarily worshipped among those who intend to have a son. In Bengal, traditionally, many people drop images of Kartik inside the boundaries of different households, who all are either newly married, or else, intend to get a son to carry on with their ancestry. Lord Kartik is also associated to the Babu Culture prevailed in historic Kolkata, and hence, many traditional old Bengali paintings still show Kartik dressed in traditional Bengali style. Also, in some parts of West Bengal, Kartik is traditionally worshipped by the ancestors of the past royal families too, as in the district of Malda. Kartik Puja is also popular among the prostitutes. This can probably be linked to the fact that, the prostitutes mostly got clients from the upper class babu-s in old Kolkata, who all, in turn, had been associated to the image of Kartik (as discussed above). In Bansberia (Hooghly district) Kartik Puja festival is celebrated like Durga puja of Kolkata, Jagadhatri puja in Chandannagar for consecutive four days. The festival starts on 17 November every year and on 16 November in case of Leap year.[13] Some of the must see Puja committees are Bansberia Kundugoli Nataraj, Khamarapara Milan Samity RadhaKrishna, Kishor Bahini, Mitali Sangha, Yuva Sangha, Bansberia Pratap Sangha and many more.
In Durga Puja in Bengal, Kartikeya is considered to be a son of Parvati or Durga and Shiva along with his brother Ganesha and sisters Lakshmi and Saraswati.[14]
Kartikeya is worshiped during Durga Puja in Odisha as well as in various Shiva temples throughout the year. Kartik puja is celebrated in Cuttack along with various other parts of the state during the last phases of Hindu month of Kartik. Kartik purnima is celebrated with much joy and in a grand fashion in Cuttack and other parts in the state.
Murugan is adored by both Tamil Hindus and Sinhalese Buddhists in Sri Lanka. Numerous temples exist throughout the island. He is a favorite deity of the common folk everywhere and it is said he never hesitates to come to the aid of a devotee when called upon. In the deeply Sinhalese south of Sri Lanka, Murugan is worshipped at the temple in Katirkāmam, where he is known as Kathiravel or Katragama Deviyo (Lord of Katragama) . This temple is next to an old Buddhist place of worship. Local legend holds that Lord Murugan alighted in Kataragama and was smitten by Valli, one of the local aboriginal lasses. After a courtship, they were married. This event is taken to signify that Lord Murugan is accessible to all who worship and love him, regardless of their birth or heritage. The Nallur Kandaswamy temple, the Maviddapuram Kandaswamy Temple and the Sella Channithy Temple near Valvettiturai are the three foremost Murugan temples in Jaffna. The Chitravelayutha temple in Verukal on the border between Trincomalee and Batticaloa is also noteworthy as is the Mandur Kandaswamy temple in Batticaloa. The late medieval-era temple of the tooth in Kandy, dedicated to the tooth relic of the Buddha, has a Kataragama deiyo shrine adjacent to it dedicated to the veneration of Skanda in the Sinhalese tradition. Almost all buddhist temples house a shrine room for Kataragama deviyo(Murugan)reflecting the significance of Murugan in Sinhala Buddhism,
Based on archeological evidence found, it is believed that the Kiri Vehera was either renovated to build during the 1st century BCE. There are number of others inscriptions and ruins.[15]
By the 16th century the Kathiravel shrine at Katirkāmam had become synonymous with Skanda-Kumara who was a guardian deity of Sinhala Buddhism.[16] The town was popular as a place of pilgrimage for Hindus from India and Sri Lanka by the 15 the century. The popularity of the deity at the Kataragama temple was also recorded by the Pali chronicles of Thailand such as Jinkalmali in the 16th century. There are number of legends both Buddhist and Hindu that attribute supernatural events to the very locality.[16] Scholars such as Paul Younger and Heinz Bechert speculate that rituals practiced by the native priests of Kataragama temple betray Vedda ideals of propitiation. Hence they believe the area was of Vedda veneration that was taken over by the Buddhist and Hindus in the medieval period.[17]
Lord Murugan is one of the most important deities worshipped by Tamil people in Malaysia and other South-East Asian countries such as Singapore and Indonesia. Thai Poosam is one of the important festivals celebrated. Sri Subramanyar Temple at Batu Caves temple complex in Malaysia is dedicated to Lord Murugan.
The main temples of Murugan are located in Tamil Nadu and other parts of south India. They include the Aru Padaiveedu (six abodes) — Thiruchendur, Swamimalai, Pazhamudircholai, Thirupparangunram, Palani (Pazhani), Thiruthani and other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Vayalur, Thirumalaikoil, Pachaimalai and Pavalamalai near Gobichettipalayam. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana.
There are many temples dedicated to Lord Subramanya in Kerala. Amongst them are Atiyambur Sri Subramanya Temple in Kanhangad Kasaragod, Payyannur Subramanya Swamy temple in Payyanur, Panmana Subramanya Swamy temple in Panmana and the Subramanya temple in Haripad. There is a temple in Skandagiri, Secunderabad and one in Bikkavolu, East Godavari district in the state of Andhra Pradesh. In Karnataka there is the Kukke Subramanya Temple where Lord Murugan is worshiped as the Lord of the serpents. Aaslesha Bali, Sarpa Samskara with nagapathista samarpa are major prayers here. There is a temple called Malai Mandir in South Delhi. Malai means hill in Tamil. Mandir means temple in Hindi.
The key temples in Sri Lanka include the sylvan shrine in Kataragama / (Kadirgamam) or Kathirkamam in the deep south, the temple in Tirukovil in the east, the shrine in Embekke in the Kandyan region and the famed Nallur Kandaswamy temple in Jaffna. There are several temples dedicated to Lord Murugan in Malaysia, the most famous being the Batu Caves near Kuala Lumpur. There is a 42.7-m-high statue of Lord Murugan at the entrance to the Batu Caves, which is the largest Lord Murugan statue in the world. Sri Thandayuthapani Temple in Tank Road, Singapore is a major Hindu temple where each year the Thaipusam festival takes place with devotees of Lord Muruga carrying Kavadis seeking penance and blessings of the Lord.
In the United Kingdom, Highgate Hill Murugan temple is one of the oldest and most famous. In London, Sri Murugan Temple in Manor park is a well-known temple. In Midlands, Leicester Shri Siva Murugan Temple is gaining popularity recently. Skanda Vale in West Wales was founded by Guruji, a Tamil devotee of Subramaniam, and its primary deity is Lord Murugan. In Australia, Sydney Murugan temple in Parramatta (Mays Hill), Perth Bala Muruguan temple in Mandogalup and Kundrathu Kumaran temple in Rockbank, Melbourne are major Hindu temples for all Australian Hindus and Murugan devotees. In New Zealand, there is a Thirumurugan Temple in Auckland and a Kurinji Kumaran Temple in Wellington, both dedicated to Lord Murugan. In the USA, Shiva Murugan Temple in Concord, Northern California and Murugan Temple of North America[18] in Maryland, Washington DC region are popular. In Toronto, Canada, Canada Kanthasamy Temple is known amongst many Hindus in Canada. In Dollard-des-Ormeaux, a suburb of the city of Montreal in Canada, there is a monumental temple of Murugan. The Sri Sivasubramaniar Temple, located in the Sihl Valley in Adliswil, is the most famous and largest Hindu temple in Switzerland.[19]
Of course as usual the sun went in 5 seconds before the train came which also messed around with my camera settings but here goes.
🇬🇧 UK
After 25 years of honest services Transpole changes name is as from the Monday, January 28 leaves room to Ilévia.
🇫🇷 Fr.
● Après 25 ans de bon et loyaux services Transpole change de nom soit à partir du lundi 28 janvier 2019 laisse place à Ilévia.
▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬
● Dénomination des compagnies au fil du temps des tramways T et R de la ligne de Lille Roubaix Tourcoing sur le grand Boulevard soit :
► ELRT ( 1905 - 1968 )
► SNELRT ( 1968 - 1982 )
► TCC ( 1982 - 1994 )
► TRANSPOLE ( 1994 - 2019 )
► ILEVIA ( 28-01-2019 - >>>> )
▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬
● Souriez, bougez, vivez transportés Ilévia
www.ilevia.fr/pdf/DOC_GENERIQUE_NEW_WEB2.pdf
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● Tramway Breda de Lille Roubaix Tourcoing.
Fiche technique :
- Longueur : 29.6 mètres
- Largeur : 2,4 mètres
- Hauteur : 3,425 mètres
- Masse à vide : 40 tonnes
- Capacité avant ◄ 2015 : 200 personnes
( 50 assises et 150 debout )
- Capacité évolué après rénovation ( voir ci-dessous )
- Capacité après ► 2016 : 245 personnes
( 40 assises et 205 debout )
- Vitesse maxi : 80 km/h
- Captage : pantographe unijambiste Faiveley
- Ecartement : voie métrique ( 1 mètre )
- Constructeur : Breda Costruzioni Ferroviaire
Source : Trans'Lille
www.translille.com/spip.php?article4
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● Exploitant ► Ilévia ( Site officiel )
● Transpole > ILÉVIA ( Wikipédia )
fr.wikipedia.org/wiki/Transpole
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● Tramway de Lille - Roubaix - Tourcoing ( Wikipédia )
fr.wikipedia.org/wiki/Tramway_de_Lille_-_Roubaix_-_Tourcoing
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● Breda ( Wikipédia )
fr.wikipedia.org/wiki/Breda_VLC
fr.wikipedia.org/wiki/Breda_costruzioni_ferroviarie
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● Liste des tramways de France
fr.wikipedia.org/wiki/Liste_des_tramways_de_France
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According to several historical sources, Bibi Sukāīna (a.s.), the beloved daughter of Imām Husseīn (a.s.), will be martyred in the prison of Damascus after the Karbala events between the 3rd and the 13th of Safar.
When the battle begins, on the day of Ashura (10 Muharram), Sukāīna (as) will ask his uncle Hazrat Abbās (as) to bring water to quench an intense thirst in this heat of the desert. Karbala. While waiting for his uncle to return from the Euphrates River, which was encircled by the enemy army, the children will gather around Bibi Sukāīna (as) with their little cups waiting with hope for the return of Abbās As soon as Bibi Sukāīna (as) sees her father Imām Husseīn (as) wearing the bloody flag, she will immediately realize that her uncle will have been killed. The first of a long series of tears will begin to flow from her face. the little Sukāīna (as).
My daughter as Lena Horne: She was truly one of Brooklyn’s finest. Her glamorous looks would take her to Hollywood but she was grounded in a social consciousness that started in her grandmother’s home in Bedford Stuyvesant section of Brooklyn. Her grandmother, Cora Horne, instilled in her the need to speak properly and conduct oneself with dignity as a way to combat racism. She would have to draw on this when she headlined at clubs like the Copacabana but wasn’t allowed to walk through its front door. In 1942, she became the first Black actress to sign a movie contract with MGM but bigoted hairdressers and makeup artists refused to touch her. She learned to do her own makeup. and began calling out Hollywood before it was cool. But before Hollywood discovered Horne, she sparkled in Harlem. She began her career at 16 as a chorus girl at the famed Cotton Club despite her own insecurities about her singing and dancing abilities.
Horne’s legacy is her rejection of stereotypical roles and her activism in the Civil Rights movement. Before Horne, Black women could love and nurture others as amiable, wise-cracking mammies, nannies and maids but they could not be loved. That a Black woman could be desired on the big screen was a revelation. She joined with the NAACP to push for a more positive depiction of Blacks in film. But not all of America could see what she was doing. Movies with Horne were shot in such a way so that when they were shown down South her parts could be edited out. Her rendition of Love in Ziegfeld Follies is an example of that. This experience pushed Horne to join with Paul Robeson work the Civil Rights movement. She became increasingly militant and her political views led her to be blacklisted like many artists of her time but she continued to perform in nightclubs and persevere. In 1978, she was Glinda the Good Witch in The Wiz reminding us to believe in ourselves in her triumphant, final film appearance. Horne died at 92 years old.
** Original photo of Lena Horne, Public Domain **
Bio written by: Janine Harper
#theheroinesproject #teachtheyoung #promoteheroines
Israel Tikun Olam Medical Cannabis Media Tour with Cheryl Shuman & Aimee Shuman Founders of BeverlyHillsCannabisClub.com
I'm so proud to be working with women to educate mainstream media about the benefits of cannabis. The past few weeks have been amazing. Today we filmed in the medical marijuana gardens here with the staff and videographer and photographers.If you like what you see and hear, join my private social network, Beverly Hills Cannabis Club (www.BeverlyHillsCannabis Club.com)
Would you like to get your products, name or business out to the media and be a part of our world? Hire us!
I wanted to share my photo & video diaries with you. As you all know, I recently signed with William Morris Endeavor to develop a reality series evolving around my work in the movement and in building my companies etc. I love sharing these video diaries from behind the scenes of day to day business. I believe that the real life day to day business in the cannabis world is far more interesting than most reality series I see on TV currently :) If you would like to see the REAL people behind the scenes of this movement to be a part of the series instead of using actors, then please support us in our vision. Please share everywhere. Some supportive comments would be great also. Let's make sure we have a lot of positive support out there in the mainstream and take this viral :) Marijuana is safer than alcohol!!!! Spread the word! :) Please share, like, comment, G+, tweet etc :)
Thanks all!
Cheryl Shuman
Please support "Marijuana Moms" Women Who Prefer Cannabis Over Alcohol (It takes courage to be on the front lines of the drug war :) I hope that you'll check out my most recent media appearances :) :
About Cheryl Shuman:
Tom Cruise, Steven Tyler, Julia Roberts, Madonna, Arnold Schwarzenegger, Mike Myers, Elijah Wood, Lindsay Lohan, Fergie, Will.i.am and Michael Jackson are just a few of the names you'll find scrolling through the client files during the 25 year career of Cheryl Shuman. Known as the "Martha Stewart of Marijuana," Cheryl Shuman announces the formation of Green Asset International Inc.. Shuman brings decades of experience working with media, celebrities, marketing and health care in Beverly Hills. Shuman found her passion in the cannabis movement since 1996 working as an activist and legal cannabis patient. Since using cannabis therapy, she has survived cancer and injuries from two car crashes.
Shuman was the founder of Beverly Hills NORML producing the largest cannabis convention on earth known as KUSHCon. As the face of KUSH Magazine, Cheryl Shuman was a founding member of the NCIA, National Cannabis Industry Association. Shuman transformed her non-profit career into a thriving profitable media enterprise.
Her private medical cannabis collective, "The Beverly Hills Cannabis Club" is unlisted and membership is by referral only. Through her personal relationships and connections within Hollywood and the media, Cheryl Shuman has been named as one of the most influential women in the cannabis reform movement by international media. Her position within the cannabis industry creates the first and only company of its kind and at the forefront of entertainment marketing, celebrity endorsements, product placement integration, sponsorships, production and technology.
Cheryl Shuman Inc., is a business development company and acquisition vehicle, made news with an historic funding facility dedicated to the cannabis industry with plans to go public by 2014. Cheryl Shuman currently has a hot new reality TV series in development and is represented by the prestigious William Morris Endeavor Agency in Beverly Hills, California.
Cheryl Shuman
President & C.E.O.
Beverly Hills Cannabis Club - Join Free Using "Cheryl Shuman" invitation code on:
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Thanks everyone! Let's make history together!!!
Much love and Respect,
Cheryl Shuman
Angel Gravois would be seen, more or less just hoofing it along the side of the road, beads of sweat on her brow from having to lug her ruck sack all over the place. She was getting the layout down for the city. The incline of the road was slowing her down, not to mention she had marched all the way from the docks. She stopped to pull out a canteen and suck down some water. After one good swig, she turned it up to dump the very last little splash onto her face. Toxic weather made it hot as balls out, and she was feeling beat.
Grizmo was barking up a storm as he would run around the gas tank. After one of the stray cats in Midian was running by the gas station. "Grizmo!" Ly commanded, as the rottie would whine and turned to face the girl giving her a look like: But...But...it's running! Ly would roll her eyes and finished putting the rest of the credits in the tire wheel. It wasn't actually real, instead it was something that Ly created and had a hidden compartment that allowed her to hide things on the inside. Since it was in the middle of the tires it was extremely hard to tell that it was fake or not. Ly would dust off her hands, and moved to walk back around the building. As she noticed the girl, she didn't say much and instead whistle for Grizmo to follow her.
Angel Gravois noticed the stranger at the gas station, then stared at her empty canteen. Back and forth for, she looked, trying to decide if she should risk it. The big fucking dog didn't phase her for some reason. Apparently she was accustomed to far worse beasts, "Scuse me...hate to be a bother, but you got a restroom I could use? ... and some water?"
Lyandria Bernard stops as she heard the words from Angel and shook her head. "Got a restroom, but no water." She stated towards the girl, "Still trying to figure out what's wrong with this shops water system." She didn't realize that it was all of Midian that had bad water right now. Grizmo would move to stand in between the girl and Ly as if he was the protector. "Don't mind him, he's actually a big cuddle bug." She smirked towards the stranger, stepping around Grizmo and giving him a pat upon the head. "Can give you a soda if you want?" She didn't hold on her hand, or anything of that sort. "Names Ly Bernard."
Angel Gravois looked at the dog and smiled warmly, "I could deal with anything cold to drink actually. Thanks," she said. There was a hint of recognition at the name offered, "Bernard huh? I'm Angel...Gravois." She was leery of using the name. Too many people knew that one. She offered her hand to shake though, "Pleasure to meet you."
Lyandria Bernard nodded her head, "John Bernard is my father, and Kat Morales is my mother." Why not get it out there now, hell of a lot easier to deal with than when people found out and started yelling at her 'cause of things her parents did. She held up her hand to show the grease and dirt upon them. "Don't think you wanna shake my hand right now." She smirked before looking over towards the pig hybrid, she's noticed that hybrid a few times around town but wouldn't say anything as she moved to walk into the garage.
17 "Sev"snorts and grunts as he trots along, stopping as he see's people, two girls. He eyes them curiously, then as one of them looks his way, he lifts a hand to wave to her, nodding his head. "Uh... hallooh?" He grunts, rubbing at his snout.
Angel Gravois looked to see where Ly was looking, and waved to be polite, "Hello there," she said before following the brunette into the garage, "I think I've heard of them," she said in reply to the woman saying who her parents were. She didn't offer the same information though, "Mind if I sit this down here?" she said, pointing at her ruck sack with a thumb, "I've really gotta ... use the latrine." That was less crude than saying she had to piss like a racehorse, wasn't it?
Lyandria Bernard would jerk her thumb in the direction of the bathroom, and looked over towards the pig as she would fold her arms and leaned against the door. "Evening sir." Ly made no comments about the ruck sack, or that she heard about her parents, instead Ly would lean against the door frame. "Can I help you with anything?" She asked the hybrid.
Angel Gravois did the 'pee pee' dance as she shuffled off the ruck sack and set it down in a corner of the shop, well out of the way. The young lady wasn't gone long. The bathroom proved to make her cringe for a moment, but she managed to handle her business all the same. More than a little relieved, she stretched like a cat about to lounge in sunlight before hefting the heavy as hell ruck sack back onto her shoulders. Issuing a grunt, she picked out a soda, put down some currency, and walked back outside, "Is it always so dark around here?" she asked casually.
17 "Sev" grunts as he trots closer, looking around, though not before smiling and nodding to the other girl that was there "Uh... I eyein'... workshop? An' tools an things... you be fixin' stuff 'ere?" He asks, gesturing to each thing as he mentions it, then spots the dog, and furrows his brow, staring at it nervously.
Lyandria Bernard raised a slender brow towards the hybrid. "Aye, I fix things." She stated casually as she glanced down to Grizmo who was still sniffing around as if he was looking for that stray feline earlier. "He don't bite, unless you do something stupid." She tried to teach the dog not to bite stupid, but it failed so she gave up. "We fix mostly bikes, and cars at this location, but I am skilled in fixing other items." She was the one that build the roadhouse kitchen, and also a few other things here and there. "Whatcha need?" As she heard Angel come back, and heard her question. She would nod her head, "I suppose so, I'm still learning about this area myself, folks sent me here wanting me to grow up or something..."
Angel Gravois seemed to get along fine with the canine for some reason. It would probably eat her in one gulp, though, if she were to mess with Ly. Lucky for Angel, she had no ill intent. "Yer a *big* puppy aren't you?" she said sweetly enough. Angel looked at the porcine hybrid and blinked slowly. She was trying not to stare, but she had never seen a pig hybrid before, "Aren't you afraid of getting something nasty of your feet? A stray sliver of metal could cause a really bad infection, you know...plus...these streets look...uh...not clean." She was used to dirty, but the kind of dirt one found in nature, not the toxic kind found in a city. She had brought a first aid kit worthy of a first class hospital with her just to that end. "Grow up," she nodded, "Yeah...I'm ... kinda here on the same mission." She had a strange way of talking, "My mama figured I needed to find out how things worked out here in the rest of the world on my own, like my brother Argus did."
17 "Sev" shrugs "Uh... well I got some skill in fixin' stuff... makin' stuff too. Thought maybe could uh..." He trails off, scratching his head, thinking for a moment, before looking to Angel, raising a brow "Mine hoofs be tougher den 'mun feet... aint much of chance gettin' hurt." He nods, and lifts one leg, grabbing hold of it to keep it up as he showed them the underside of his hoof, balancing on one leg "See? Is made've tough stuff... an' skin der is tuff like leathah..." He nods, letting his leg drop back down with a clop. The pig man turns his attention back to Ly "I be sev... who be you?"
Lyandria Bernard heard Grizmo bark as if in an agreement with the stranger and than sat down upon the ground and put his paws in the air as if asking for a treat. As Ly noticed that, she would stare at the dog. "That's why you've been putting on weight..." She muttered realizing what the dog was doing and shook her head. Yes, the dog was -suppose- to be on a diet, except Ly didn't have a backbone with that rottie so it usually ended up getting its way. As she heard the hybrid start to talk, she would fold her arms. "Names Ly, and are you asking for a job?" She smirked towards him as she would glance back towards the man.
As I walked back home after taking pictures of the building in the background of this image (and of fountains that always make me happy), I passed by this woman sleeping in an awkward position in the phone booth. I had about half a second to capture this scene before the man sitting a few feet away looked up again.
I didn't know how to help in that moment and therefore I'm sharing this picture. As you see their lives, think about how you can help. As I tried to sleep, restlessly in my comfortable bed that night, I wondered how people in this very world live sans home and/or happiness...
Tour de Suisse par l'Extérieur
Bad Gastein is a spa town in the Austrian state of Salzburg, situated at the northern rim of the Hohe Tauern national park. It has 5,838 inhabitants. The name "Bad" means "spa", reflecting the town's history as a health resort. It is located at the head of the Gastein valley, about 1,000 metres (3,280 ft.) above sea level. The townscape is characterised by historic multi-story hotel buildings erected on the steep slopes. The name is occasionally rendered in old books and newspaper reports as Badgasteln.
History[edit]
The Gastein valley was first mentioned as Gastuna in a 963 deed, then part of the Duchy of Bavaria, and was purchased by the Prince-Archbishops of Salzburg in 1297. It was originally a gold mining area and the site of an ancient trade route crossing the main ridge of the Central Eastern Alps. About 1230 the minnesinger Neidhart von Reuental referred to the hot springs in his Middle High German poem Die Graserin in der Gastein, they were visited by Emperor Frederick III as well as by the Renaissance physician Paracelsus.
In the 19th century the waters of Bad Gastein became a fashionable resort, visited by monarchs as well as the rich and famous. Some notable guests of the past included Empress Elisabeth of Austria (Sisi) and the German Emperor Wilhelm I with his chancellor Otto von Bismarck as well as Subhas Chandra Bose,[3] a leading Indian nationalist, Tsar Ferdinand I of Bulgaria, King Faisal I of Iraq, King Ibn Saud of Saudi Arabia and Iran's last king Mohammad Reza Pahlavi, industrialists like Wilhelm von Opel and artists like Heinrich Mann, Robert Stolz and W. Somerset Maugham. In 1865 Bismarck had signed the Gastein Convention with Austria concerning the administration of the provinces of Schleswig and Holstein after the Second Schleswig War.
The composer Franz Schubert is believed to have sketched a score of a Gastein Symphony in 1824. No score of this Gastein Symphony appears to have survived, but it is often identified with the unfinished Symphony No. 7 (D. 729), the Octet in F (D. 803), or the Grand Duo (Sonata in C major) for piano four-hands (Op. 140, D. 812).
Mass tourism was pushed by the opening of the Tauern Railway station in 1905. From the 1960s on the resort lost some of its former notoriety and many former hotels sit empty. During the past few years, Bad Gastein renovated its Felsentherme and the Congress Center.
Aileen and Naima, Laiya Beach, San Juan, Batangas
Happy Mother's Day to my wife, and mom and to all the mothers in the world :D
China and India
english
Renuka or Yellamma (Marathi: श्री रेणुका/ येल्लुआई , Kannada: ಶ್ರೀ ಎಲ್ಲಮ್ಮ ರೇಣುಕಾ, Telugu: శ్రీ రేణుక/ యెల్లమ్మ) is worshiped as the Goddess (devi) of the fallen, in the Hindu pantheon. Yellamma is a patron goddess of rural folk of Karnataka and Andhra Pradesh. Her devotees have revered her as the "Mother of the Universe" or Jagadamba. Legends say that Yellamma is the incarnation of Kali, who on one hand symbolizes the death of ego, and on the other hand is the mother who is compassionate about her children.
Yellamma is worshipped mostly in South India, including Karnataka, Tamilnadu, Andhra Pradesh and Maharastra, where the deity is known by many names: Mahankali, Jogamma, Somalamma, Gundamma, Pochamma, Mysamma, Jagadambika, Holiyamma, Renukamata, Yellu aai, and Renuka Devi.
In ancient ages, the Yellamma temples were cared for by women known as "devadasis" (which means the servants of gods), who dwelt in the temples and were educated as courtesans or artists. To this day, girls are being dedicated as devadasis to Yellamma, even though the practice is now illegal—the women lead a life as sex workers.
Origin story
The legends of Renuka are contained in the Mahabharata, the Harivamsa and in the Bhagavata Purana.
Early life
Renuka raja (father of Renuka) performed an yajna — a ritual performed to maintain peace and good health. He was blessed with a daughter, who originated from the fire of this yajna. Renuka was a bright and active child and became the most beloved child of her parents.
When she was eight, Agastya, who was the guru of the Renuka Raja, advised him to have his daughter married to Jamadagni when she reached maturity. Jamadagni was the son of Ruchik Muni and Satyavathi and had obtained the blessings of the gods by performing severe penance. Renuka and Jamdagni Muni lived in the Ramshrung mountains, near the present day Savadatti area of Belgaum district. Renuka helped the Jamdagni Muni in all of his tasks of performing various rituals and puja. Gradually she became close and dear to Jamdagni.
Renuka would wake up early in the morning to bathe in the Malaprabha River with complete concentration and devotion. Her devotion was so powerful that she was able to create a pot to hold water made only of sand, one fresh pot every day. She would fill this pot, on the bank of the river and would use a snake which was nearby, turning it into a rope-like convolution and placing it on her head, so that it supported the pot. Thus, she brought the water to Jamdagni for his rituals of oblation. ("Renuka" is derived from the Sanskrit for "fine grain of sand".) The Renuka temple is situated at near Zamania, Ghazipur
Later life
Renuka gave birth to five sons: Vasu, Viswa Vasu, Brihudyanu, Brutwakanwa and Rambhadra. Rambhadra was the youngest and most beloved, gaining the favour of Lord Shiva and Parvati and hence called Parashurama (the sixth incarnation of Vishnu).
One day when Renuka went to the river, she saw Gandharva spirits playing. These were young couples carelessly frolicking in the water with abandon. For a moment, she lost her concentration and devotion and fantasized about playing in the river with her husband. She wished she and her husband had such fun sometimes too, living so close to such a beautiful place. After some time, Renuka came to her senses and cursed herself for her indiscretion. She hurriedly bathed, as she had lost precious time, and tried to create the pot, but was unable to as she had lost her concentration. She even tried to catch the snake but it disappeared. Disappointed by this, she returned to the ashram in shame. Seeing Renuka returning empty-handed, Jamadagni became furious and angrily ordered her to go away.
After being cursed by her husband, Renuka went east and sat in the forest to meditate. In her penance, she met with the saints Eknath[citation needed] and Joginath; she prayed to them and asked to gain the mercy of her husband. They first consoled her, then instructed her to follow their advice exactly as told. They told her to purify herself, first bathing in a nearby lake, and then to worship a Shivalinga, which they had given to her. Next, she should go to the nearby town and beg for rice from the houses (this ritual, called "Joga Bedodu", is still carried out by women during a particular month in Karnataka). After collecting the rice, she was to give half to the saints and cook the remaining half, adding jaggery, partaking of the cooked rice with full devotion. They said that if she performed this ritual for three days, she would be able to visit her husband on the fourth day.
Knowing the anger of Jamadagni, they warned her that she may not be fully pardoned by him, and that she would have to experience the most difficult time of her life for a few minutes. "After that," they said, “you will be eternally revered and will be blessed with your husband. You will be worshiped by all the people henceforth." After blessing her this way, they disappeared. Renuka followed their instructions with devotion and worshipped the Shivalinga with full care and reverence. On the fourth day, she went to see her husband.
Punishment and resurrection
Jamadagni was still furiously angry with Renuka and ordered his sons to punish their mother. One by one, four of them refused flatly. Jamadagni, who possessed the power to burn anyone to ashes with his one look, was so angry that he went berserk and turned four of his sons into four piles of ashes. Parashurama, who was not there when this happened, found his mother weeping by the piles of ashes when he arrived and his father was still raging mad. Jamadagni told him what happened and ordered him to behead his mother for her infidelity. Parushurama had to think quickly. Knowing his father's powers and the extent of his anger, Parashurama immediately obeyed his father, using his axe.
His father then offered a boon to Parushurama, who asked for his mother and brothers to be brought back to life. To everybody's astonishment, Renuka's spirit multiplied and moved to different regions. Renuka was back as a whole too. This miracle inspired her sons and others to become her followers, and worship her.
Renuka vs. Yellamma
In many traditions, Renuka and Yellamma are taken to be two names for the same goddess. However there is also an oral tradition that distinguishes between the two. According to these tales, Renuka fled to a low-caste community when her son Parushurama was coming to kill her. He found and beheaded her, along with a low-caste woman who had tried to protect her. When he later brought them back to life, he mistakenly attached the woman's head to Renuka's body, and vice versa. Jamadagni accepted the former as his wife Renuka, while the latter remained to be worshipped by the lower castes as Yellamma, the mother of all. Matangi, Renuka, and Yellamma are all names of the Goddess of the lower castes.
Temples and related places
Every year, there is a gathering of as many as 200,000 of her devotees at the Yellamma Gudi temple (Yallamma Temple in Google Earth) in Saundatti. Another temple Renukambe [Yellamma] is atop a hill in Chandragutti, Soraba Taluk in Shimoga. This temple is an example of ancient architecture and dates back to the Kadamba period. Another temple is in Mahur, Maharashtra, the supposed birth place of the goddess, which finds mention in Devi Gita, the final chapter of Devi Bhagawatam as, "Matripura in the Sahyadri mountain; here the Devi Renuka dwells...".[4] Another temple becoming famous is Nalgonda,AndhraPradesh where Tuesday is main auspicious day.
Renuka Lake in the Renuka Sanctuary in Himachal Pradesh is named after the goddess. According to one legend, King Sahasrarjuna (Kartavirya Arjuna) wanted the Kamdhenu cow from Jamadagni and Renuka. So for this he killed Jamadagni, and Renuka became sati along with Jamadagni at Mahurgadh, Maharashtra. In Tamil Nadu, Renugambal Amman Temple is situated in Padavedu, Thiruvannamalai District and it is one of the most important Sakthi Sthalas.
In Sri Lanka
In ancient Sri Lanka, "Renuka" was the name of a minor goddess of wanton death and destruction, although at certain times was also a symbol of creativity and vibrancy.
As if the day hadn't started well ! I took more shots whilst making a mental note of this guy walking his dog , and waited for him to get to the best position in the field for the shot !
Hartley is the third of the parishes that make up modern Longfield.
Situated down a long and narrow leafy lane, a modern church centre built against the west end is the fist thing you see after leaving the car park.
Inside, there are some fine wall paintings surviving, and interesting glass.
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In 1876 Hartley was described as a quiet, out of the way place with hop gardens on every hand, three or four comfortable farmhouses, a smith's forge and a few scattered cottages. The church of All Saints is mentioned as the only building of interest. The present building dates from the early 12th century and, like so many others, probably replaced one of Saxon origin. Amongst our neighbours, the churches of Fawkham, Ridley and West Kingsdown are of a similar age.
The church, which is flint with tiled roof, is a simple one comprising nave and chancel without aisles or chapels. A vestry and porch were added in the 19th century. All that remains of the Norman church are two small round-headed windows, one to the left of the porch as you enter the church, and the other in the north wall, and the impressive south door which still contains the original oak panels and wrought iron hinge work.
During the 13th century the chancel and chancel arch were rebuilt and, with the insertion of two large windows in the nave, the church took on its present shape. The only other remaining part of the medieval church is in the nave roof. Looking up, one can see the fine oak tie beams linking the north and south walls. On the top of these are three crown posts indicative of a 15th century date.
There is little in the church to remind us of the next three centuries. The parish registers should start in 1538 but the earliest register is lost. Now the registers of baptisms, marriages and burials start in 1712 and continue without a break to the present day. A Book of Remembrance was placed in the chancel in 1981 and records the names of departed loved ones.
During the last hundred years the church has undergone some necessary repairs and alterations. The east wall was rebuilt and vestry added in 1860-3. The stained glass in the south windows is of Victorian origin. The west wall and turret were rebuilt in 1892 and the porch in 1899. The bell turret, which existed in medieval times, is known to have been extensively repaired in 1750 and again in 1818. This caring work continues and the east window, which was filled with stained glass in 1898 to the memory of Adam Tait, was restored and re-ordered by the Friends of All Saints and parishioners with the generous assistance of the P & O Company in 1987.
www.fawkhamandhartley.org.uk/History/All%20Saints%20Churc...
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HARTLEY.
NEXT adjoining south-eastward lies Hartley, called in Domesday, Erclei, in the Textus Roffensis, Herdei.
This parish, which is but little known or frequented, contains about twelve hundred acres, part of which is a large wood, called Hartley-wood, containing one hundred and fifty acres, at the northern boundary of it; the soil of it is chalky, light, and much covered with flints. The church stands on the hill, round which there is no village, though here, and at Hartley-green, about a quarter of a mile northward from it, there are several stragling houses. The western part of this parish lies in the valley, called Hartley-bottom, along which the road leads to Wrotham and Trosley.
This place, at the taking the survey of Domesday, was part of the vast possessions of Odo, the great bishop of Baieux, and half-brother to the Conqueror; under the general title of whose lands it is thus described there.
Ralph Fitz Turald holds Erclei of the bishop (of Baieux.) It was taxed at one suling. The arable land is . . . . . In demesne there are 2 carucates and 9 villeins, with 6 cottagers, having 3 carucates. There are 3 servants, and wood for the pannage of 10 bogs. The whole manor was worth 3 pounds, and now 100 shillings; a certain woman held it.
In the same record, a little further on, under the same title of the bishop of 'Baieux's lands, is this entry:
Ralph Fitz Turald bolds Erclei of the bishop (of Baieux.) It was taxed at 1 suling. The arable land is half a carucate, and there are now 30 acres of arable. In demesne there is 1 carucate and 6 villeins, having half a carucate. There are 12 acres of meadow. In the time of king Edward the Confessor and afterwards, it was 40 shillings, now 4 pounds. Hunef, held it of earl Harold.
On the disgrace of the bishop of Baieux, which happened about four years after the taking this survey, all his lands and possessions became forfeited to the crown.
THE MANOR OF HARTLEY, soon after the Conqueror's reign, became part of the possessions of the noble family of Montchensie, (fn. 1) one of whom, Warine de Montchensie, was owner of it in the reign of king John. In the 37th year of king Henry III. he ob tained a charter of free-warren for this manor, and died next year, being then reputed one of the most valiant, prudent, and wealthy men in this kingdom. He left a son and heir William, and a daughter Joane, who had married William de Valence, the king's half brother. William de Montchensie, two years after, had possession granted of all his father's lands; not long after which, he took part with the discontented barons; and when the king was made prisoner at the battle of Lewes, in the 48th year of his reign, and the barons had summoned a parliament in his name, he was one of the chief of those that sat therein. (fn. 2) Notwithstanding, he was afterwards taken at Kenilworth, a little before the battle of Evesham, and his lands seized, yet he had soon after such favor shewn him, for his sister's sake, that they were freely restored to him again; and in the 6th year of king Edward I. he obtained full pardon, with other favors afterwards, among which was that of the view of frank-pledge, and the courts belonging to it in all his lands. He was killed at the siege of Drosselan-castle, in Wales, in the 17th year of that reign, leaving one daughter and sole heir, Dionisia, who was shortly afterwards married, through the king's means, to Hugh de Vere, third son of Robert, earl of Oxford, who in the 17th year of it had possession granted of the lands of her inheritance. In the 1st year of king Edward II. he was summoned to the king's coronation, as was Dionisia his wife, by whom it seems he had no issue; for on her death, in the 7th year of that reign, it was found that she died possessed of this manor of Hartley, among others, holding it of the king in capite, and that Adomar de Valence, earl of Pembroke, son of Joane and William de Valence before-mentioned, was her next heir. (fn. 3)
Aymer, earl of Pembroke, was greatly favored and employed both by king Edward I. and II. but in the 17th year of the reign of the latter, attending the queen into France, he was murdered there, in revenge, for the death of the earl of Lancaster, this earl being one of those who had passed sentence of death upon him at Pontefract two years before. (fn. 4) He left no issue, though he had three wives. Upon which John, son of John de Hastings, by Isabel his wife, the earl's sister, and John, son of John Comyn, of Badenagh, by Joane his other sister, were found to be his coheirs and next of kin, but Mary de St. Paul, his widow, surviving him, had next year for her dowry an assignation of this manor, among others. She died possessed of it in the 51st year of king Edward III. (fn. 5) Upon which it came to John de Hastings, great grandson of John de Hastings before-mentioned, who was found to be coheir, and next of kin to Aymer de Valence, earl of Pembroke.
John de Hastings before-mentioned, was then an insant, and at the coronation of king Richard II. being not quite five years old, claimed to carry the great golden spurs; and shewing sufficient evidence of his right to do that service, it was adjudged to him, and a deputy allowed him for that purpose, by reason of his non-age. He was afterwards unfortunately killed at a tournament at Woodstock, anno 13 king Richard II. (fn. 6) having married Philippa, daughter of Edmund Mortimer, earl of March, by whom he left no issue. Upon his death Reginald, lord Grey, of Ruthyn, was found to be his cousin, and next heir of the whole blood, as descended from John de Hastings and Isabel his wife, one of the sisters and heirs of Aymer de Valence, earl of Pembroke.
Philippa, countess of Pembroke, survived her husband; and having afterwards married Richard Fitzalan, earl of Arundel, (to whom she was second wife) he had this manor in dowry with her.
The earl was sined for this marriage four hundred marcs to the king, in consideration of which he was pardoned. Some time after which, observing the dangerous tendency of the times, and the implacable hatred that reigned in the king's breast against him, he retired into the country, having obtained a special dispensation from attending the parliament, or any other public employment. Notwithstanding which, the king searing him, soon afterwards got him into his power by fair words, and then sent him to prison, and quickly after brought him to his trial; and though he pleaded the king's promises and charter of pardon, he received a most severe sentence, to be drawn, hanged, quartered, &c. The rigour of which was somewhat softened, for he only lost his head at London, the king himself being a spectator of the execution. After his death his widow Philippa still kept possession of this manor, of which she was possessed at the time of her death, in the 2d year of king Henry IV. she then bearing the title of countess of Pembroke. (fn. 7)
On this, Reginald, lord Grey, of Ruthyn, became entitled to it, as next of kin, and heir of Aymer, earl of Pembroke, and as such at the coronation of king Henry IV. he carried the great golden spurs. Great quarrels arising between this Reginald, who had large possessions in Wales, and Owen Glendower, they had recourse to arms, and in the sequel Reginald was taken prisoner by the latter in Wales, and was obliged to give ten thousand marcs for his ransom; to raise which king Henry IV. in his 4th year granted licence to Robert Braybrooke, bishop of London, and others, then feoffees of several of his lordships, to fell the manor of Hertelegh, among others, towards raising that sum. (fn. 8) They sold it to John Urban, of Southfleet, who died possessed of it in the 8th year of king Henry V. (fn. 9) as did his son John in the 4th year of king Henry VI. (fn. 10) on which it came to his sister Emma Penhale, who died next year, (fn. 11) and left it to her son, and he held it in the 2d year of king Edward IV. as appears by the book of Dover in the exchequer.
In the 13th year of king Henry VII. William Cressel, esq. died possessed of the manor of Hartley, which he held of the king in capite by knight's service. (fn. 12) His son, Richard Cressel, in the beginning of the next reign, sold it to Draper; who passed it away to Ballard; and he conveyed it to William Sedley, esq. of Southfleet, at the latter end of the reign of king Edward VI. (fn. 13) in whose descendants it continued, in the same manner as the manor of Southfleet did, down to Sir Charles Sedley, bart. of Nuthall, in Nottinghamshire, who, in 1770, sold it to William Glanvill Evelyn, esq. of St. Cleres, in Ightham, the present owner of this manor.
Charity.
JOHN WALKER, esq. of Fawkham, who died in 1625, by his will bequeathed a coat, and a gown of good russet cloth, to two of the poorest men, and two of the poorest widows of this parish; to be delivered on Christmas-day yearly to each. After which they were to attend the service in the church of Fawkham, and then return to his mansion-house there, where they were to have a plentiful dinner. (fn. 14)
HARTLEY is within the ECCLESIASTICAL JURISDICTION of the diocese and deanry of Rochester. The church is dedicated to All Saints. It is a small building, consisting of one isle and a chancel, having a pointed steeple at the west end, in which are two bells.
Among other inscriptions in this church, on the north side is a memorial for James Burrow, gent. of Kingsdown, obt. 1728, æt. 53; and for Elizabeth, his wife, daughter of John Cox, gent. of Stansted, obt. 1729; above, these arms, azure three fleurs de lis ermine impaling sable a chevron argent, between three attires of a stag fixed to the scalp of the second.
¶It is a rectory, and was formerly of the patronage of the Talbots, earls of Shrewsbury; to whom it came from their ancestor, Gilbert Talbot, who on the death of Mary de St. Paul, widow of Aymer de Valence, earl of Pembroke, in the 51st year of king Edward III. was found by inquisition to be her heir, and next of kin. It was lately in the patronage of the earl of Plymouth, (fn. 15) afterwards of the reverend Thomas Blomfield, and since of his son, Thomas Blomfield, esq. who sold his interest in it to Richard Forrest, esq. who died in 1796. Since which it has been sold by the trustees appointed by his will, to the reverend Mr. Bradley, rector of this parish, who married Mr. Forrest's daughter, and he is now owner of this advowson.
In the 15th year of king Edward I. this church was valued at twelve marcs. By virtue of the commission of enquiry, issuing out of chancery in 1650, it was returned, that Hartley was a parsonage, with a house, and eight acres of glebe land, all worth sixty pounds per annum; one master Eves enjoying it, and preaching there. (fn. 16) It is valued in the king's books at seven pounds, and the yearly tenths at fourteen shillings. It is now of the value of about two hundred guineas per annum.
Comme la photo précedente mais un lampadaire plus loin. Same as the previous picture but closer by one standing lamp.
White-bellied Sea Eagle
The white-bellied sea eagle (Haliaeetus leucogaster), also known as the white-breasted sea eagle, is a large diurnal bird of prey in the family Accipitridae. Originally described by Johann Friedrich Gmelin in 1788, it is closely related to Sanford's sea eagle of the Solomon Islands, and the two are considered a superspecies. A distinctive bird, the adult white-bellied sea eagle has a white head, breast, under-wing coverts and tail. The upper parts are grey and the black under-wing flight feathers contrast with the white coverts. The tail is short and wedge-shaped as in all Haliaeetus species. Like many raptors, the female is slightly larger than the male, and can measure up to 90 cm (35 in) long with a wingspan of up to 2.2 m (7.2 ft), and weigh 4.5 kg (9.9 lb). Immature birds have brown plumage, which is gradually replaced by white until the age of five or six years. The call is a loud goose-like honking.
Resident from India and Sri Lanka through Southeast Asia to Australia on coasts and major waterways, the white-bellied sea eagle breeds and hunts near water, and fish form around half of its diet. Opportunistic, it consumes carrion and a wide variety of animals. Although rated as Least Concern globally, it has declined in parts of southeast Asia such as Thailand, and southeastern Australia. It is ranked as Threatened in Victoria and Vulnerable in South Australia and Tasmania. Human disturbance to its habitat is the main threat, both from direct human activity near nests which impacts on breeding success, and from removal of suitable trees for nesting. The white-bellied sea eagle is revered by indigenous people in many parts of Australia, and is the subject of various folk tales throughout its range.
The white-bellied sea eagle has a white head, rump and underparts, and dark or slate-grey back and wings. In flight, the black flight feathers on the wings are easily seen when the bird is viewed from below. The large, hooked bill is a leaden blue-grey with a darker tip, and the irides are dark brown. The cere is also lead grey. The legs and feet are yellow or grey, with long black talons (claws). Unlike those of eagles of the genus Aquila, the legs are not feathered. The sexes are similar. Males are 66–80 cm (26–31 in) long and weigh 1.8–3 kg (4.0–6.6 lb). Females are slightly larger, at 80–90 cm (31–35 in) and 2.5–4.5 kg (5.5–9.9 lb). The wingspan ranges from 1.78 to 2.2 m (5.8 to 7.2 ft). A 2004 study on 37 birds from Australia and Papua New Guinea (3 °S to 50 °S) found that birds could be sexed reliably on size, and that birds from latitudes further south were larger than those from the north. There is no seasonal variation in plumage. The moulting pattern of the white-bellied sea eagle is poorly known. It appears to take longer than a year to complete, and can be interrupted and later resumed from the point of interruption.
The wings are modified when gliding so that they rise from the body at an angle, but are closer to horizontal further along the wingspan. In silhouette, the comparatively long neck, head and beak stick out from the front almost as far as the tail does behind. For active flight, the white-bellied sea eagle alternates strong deep wing-beats with short periods of gliding.
A young white-bellied sea eagle in its first year is predominantly brown, with pale cream-streaked plumage on their head, neck, nape and rump areas. The plumage becomes more infiltrated with white until it acquires the complete adult plumage by the fourth or fifth year. The species breeds from around six years of age onwards. The lifespan is thought to be around 30 years.
The loud goose-like honking call is a familiar sound, particularly during the breeding season; pairs often honk in unison, and often carry on for some time when perched. The male's call is higher-pitched and more rapid than that of the female. Australian naturalist David Fleay observed that the call is among the loudest and furthest-carrying of all Australian bird calls, in stark contrast to the relatively quiet calls of the wedge-tailed eagle.
Adult white-bellied sea eagles are unmistakable and unlikely to be confused with any other bird. Immature birds can be confused with wedge-tailed eagles. However, the plumage of the latter is darker, the tail longer, and the legs feathered. They might also be confused with the black-breasted buzzard (Hamirostra melanosternon), but this species is much smaller, has white patches on the wings, and has a more undulating flight. In India, the Egyptian vulture has white plumage, but is smaller and has a whiter back and wings. The white tail of the white-bellied sea eagle in flight distinguishes it from other species of large eagles. In the Philippines, it can be confused with the Philippine eagle, which can be distinguished by its crest; immature white-bellied sea eagles resemble immature grey-headed fish eagles, but can be identified by their more wholly dark brown underparts and flight feathers, and wedge-shaped tail.
The white-bellied sea eagle is found regularly from Mumbai (sometimes north to Gujarat, and in the past in the Lakshadweep Islands) eastwards in India, Bangladesh, and Sri Lanka in southern Asia, through all of coastal Southeast Asia including Burma, Thailand, Malaysia, Indonesia, Indochina, the main and offshore islands of the Philippines, and southern China including Hong Kong, Hainan and Fuzhou, eastwards through New Guinea and the Bismarck Archipelago, and Australia. In the northern Solomons it is restricted to Nissan Island, and replaced elsewhere by Sanford's sea eagle. In Victoria, where it is otherwise scarce, it is locally more common at Corner Inlet and Gippsland Lakes. Similarly in South Australia, it is most abundant along the north coast of Kangaroo Island. The range extends to the islands of Bass Strait and Tasmania, and it is thought able to move between the islands and the mainland. There is one unconfirmed record from Lord Howe Island and several from New Zealand.
They are a common sight in coastal areas, but may also be seen well inland (It is reportedly seen at the Panna Tiger Reserve in central India, nearly 1,000 km (621 mi) away from the sea shore) The white-bellied sea eagle is generally sedentary and territorial, although it may travel long distances. They have been reported travelling upriver to hunt for flying foxes (Pteropus). Populations in inland Australia move around as inland bodies of water appear and then dry up. In one instance, a pair came to breed at Lake Albacutya in northwestern Victoria after the lake had been empty for 30 years. The species is easily disturbed by humans, especially when nesting, and may desert nesting sites as a result. It is found in greater numbers in areas with little or no human impact or interference.
The white-bellied sea eagle is an opportunistic carnivore and consumes a wide variety of animal prey, including carrion. It often catches a fish by flying low over the water and grasping it in its talons. It prepares for the strike by holding its feet far forward (almost under its chin) and then strikes backwards while simultaneously beating its wings to lift upwards. Generally only one foot is used to seize prey. The white-bellied sea eagle may also dive at a 45 degree angle from its perch and briefly submerge to catch fish near the water surface. While hunting over water on sunny days, it often flies directly into the sun or at right angles to it, seemingly to avoid casting shadows over the water and hence alerting potential prey.
The white-bellied sea eagle was important to different tribes of indigenous people across Australia. The guardian animal of the Wreck Bay aboriginal community, it is also the official emblem of the Booderee National Park and Botanic Gardens in the Jervis Bay Territory. The community considered localities around Booderee National Park to be connected with it. A local Sydney name was gulbi, and the bird was the totem of Colebee, the late 18th century indigenous leader of the Cadigal people. The white-bellied sea eagle is important to the Mak Mak people of the floodplains to the southwest of Darwin in the northern Territory, who recognised its connection with "good country". It is their totem and integrally connected to their land. The term Mak Mak is their name for both the species and themselves. The Umbrawarra Gorge Nature Park was a Dreaming site of the bird, in this area known as Kuna-ngarrk-ngarrk. It was similarly symbolic to the Tasmanian indigenous people—Nairanaa was one name used there.
Known as Manulab to the people of Nissan Island, the white-bellied sea eagle is considered special and killing it is forbidden. Its calls at night are said to foretell danger, and seeing a group of calling eagles flying overhead is a sign that someone has died. Local Malay folk tales tell of the white-bellied sea eagle screaming to warn the shellfish of the turning of tides, and a local name burung hamba siput translates as "slave of the shellfish". Called Kaulo in the recently extinct Aka-Bo language, the white-bellied sea eagle was held to be the ancestor of all birds in one Andaman Islands folk tale. On the Maharashtra coast, their name is kakan and its call is said to indicate the presence of fish in the sea. They sometimes nest on coconut trees. Owners of the trees destroy the nest to avoid attacks when harvesting the coconuts.
Thanks for all visits, comments and Favs.
Copyright © Gabor Matesz Photos. All rights reserved. Please don't use without my permission.
20.
Sometimes I forget that I hate the fashion industry. I mean, aside from all the politics, there is the fact that many of the people who work in it (it is not a stereotype) have quite an attitude. This makes something as simple and lovely as giving a compliment somewhat of a terrifying experience, as the girls will happily sneer and move their Jill Sanders bag closer to their size 00 bony bodies.
Incidentally, the one person who caught my eye more than any of the cliche industry people (+the Olsen twins and related celebrities) at the Isaac Mizhrai for QVC preview was miss Jennifer here. Whose classic movie starlet looks and darling accessories (those shoes!) were hard not to want to remember. Turns out Jennifer is a blogger (yay!), over at entertainment/fashion/gossip/lifestyle blog Scenestirz. So called "recession socialites" who I much prefer over the "real" socialites.
20 in the series, part of the 100strangers.com project.
Plaza Luis López Allué — often referred to as Huesca’s Main Square or Plaza del Mercado (Market Square) — is one of the most iconic and vibrant public spaces in the city of Huesca, Spain. Here's an English-language description:
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️ Overview
Plaza Luis López Allué is the social and commercial heart of Huesca. With its arcaded facades, symmetrical buildings, and lively atmosphere, it has served as a marketplace and gathering spot for centuries. It’s located in the historic old town, just a short walk from the Cathedral.
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🌆 Architectural Highlights
•Porticoed facades: The square is surrounded by traditional Aragonese buildings with stone arches and wooden balconies, preserving the charm of the 19th and early 20th centuries.
•La Confianza: A standout building on the square, this is Spain’s oldest grocery store, founded in 1871. Its art nouveau interior and rich history make it a beloved local landmark.
•Museum of Pedagogy (Museo Pedagógico de Aragón): Located nearby, this museum explores the history of education in Aragon.
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️ History
•The square has long been known as the Plaza del Mercado (Market Square), since it was the city's main location for trade, fairs, and markets.
•In 1980, it was renamed in honor of Luis López Allué, a local writer, journalist, and politician.
•Market activity persisted here until 1976, when it was moved to other parts of the city.
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🎉 Modern Use
•Today, the square hosts cultural events, fairs, concerts, and festivals, especially during the San Lorenzo festivities in August.
•Its cafés and restaurants under the arches provide popular spots for locals and tourists to relax.
•Family-friendly and pedestrian-only, it’s a perfect place for strolling and enjoying the historical center.
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Why Visit?
•For its authentic Spanish plaza atmosphere.
•To admire its harmonious neoclassical architecture.
•To enjoy open-air dining and people-watching under the shade of its arcades.
•As a base to explore Huesca’s old town.
As per Bill Millers' friendly request:
A series of AI-generated pictures of Norma J B. in different art styles.
To be continued.
Pictures made with Midjourney.
I'm always happy to accept invites to groups as long as I can see their content. Should I see "this group is not available to you", my pictures won't be made available to that group. Thanks for your understanding.
Skånetrafiken X31K 4375 + AB Transitio X31K 4388 pass through Åkarp as train 11083 (Kalmar C - København H) on June 14, 2019, 17:12.
Abellio ScotRail Class 170, 170402 standing at Inverkeithing working 2K03 1404 to Glenrothes with Thornton, service had started at Edinburgh Waverley, taken 13th March 2020
Pleuroparenchymal fibroelastosis (PPFE) was first designated as a rare type of idiopathic interstitial pneumonia by WHO in 2013. Prior cases of “pulmonary upper lobe fibrosis (PULF)” and cases of “idiopathic upper lobe fibrosis” appear to be identical to FFPE.
Although the pathogenesis of PPFE has not been established, several potential initiating factors for have been reported, the commonest of which are bone marrow and hematopoietic stem cell transplantation and lung transplants. A history of chemotherapy treatment, autoimmune or connective tissue disease, acute lung injury particularly with infective complications, chronic hypersensitivity pneumonitis (HP), and occupational exposure to asbestos and aluminum have also been associated with PPFE. A history of pulmonary infections is frequently encountered in individuals with PPFE.
RADIOLOGY
The characteristic radiologic findings are upper lobe pleural thickening with subpleural fibrosis and limited, if any, lower lobe involvement. Tractional distortion of the airways within areas of PPFE is common, reflecting the dense surrounding fibrosis. Lobar volume loss is common, and the radiographic changes may be progressive. Overt lung fibrosis of varying patterns can coexist with PPFE, most frequently UIP, NSIP, or HP.
Anteroposterior associated flattening of the chest (platythorax) occurs commonly as does deepening of the suprasternal notch.; both are due to lung volume decrease and weight loss. Pneumothorax and pneumomediastinum may be seen.
The commonest pattern of fibrotic ILD to coexist with PPFE is usual interstitial pneumonia (UIP), reported in one-fourth to one-half of cases (27, 31, 32). Coexistent UIP or even nonspecific interstitial pneumonia (NSIP) occurs most frequently in the lower lobes, away from the main areas of PPFE, but in common with the latter, each pattern will typically progress over time. PPFE has also been reported in patients diagnosed with chronic HP.
PATHOLOGY
A histopathological diagnosis of PPFE requires demonstration of intra-alveolar fibrosis and elastosis (IAFE), and visceral pleural fibrosis. The latter may be absent in biopsies because of its patchy distribution. IAFE comprises dense collagenous fibrosis filling alveolar spaces, with the residual alveolar walls highlighted by elastin deposition These features dominate in the upper lobes and are more readily seen on elastin van Gieson stain. Inflammation is typically mild and nonspecific. At low power, IAFE commonly appears just deep to the visceral pleura, although it may extend into the deeper parenchyma, typically around interlobular septa and bronchovascular bundles
Foci of granulomatous inflammation may be present in approximately 15% of cases, although it is unclear whether granulomas represent a coexistent condition such as HP or infection.
The differential diagnosis includes apical “cap,” radiation-induced lung injury, pulmonary paraquat toxicity, and chronic postinjury remodeling due to failure of acute respiratory distress syndrome to resolve.
The clinical course of disease may be indolent, extending over several years or decades. However, in some patients the disease exhibits relatively rapid progression with death occurring in 5 years or less. There is currently no effective treatment for PPFE.
Images contributed by Dr. Irene Sansano - @SansanoValero and, Dr Pedro Eduardo Dacosta - @EduDacostaE
Reference - Chua F, Desai SR, Nicholson AG, et al. Pleuroparenchymal Fibroelastosis. A Review of Clinical, Radiological, and Pathological Characteristics. Ann Am Thorac Soc. 2019;16(11):1351-1359. doi:10.1513/AnnalsATS.201902-181CME. Much of the above description of PPFE has been extracted from this publication.
my city is beautiful in all his difference, impossible to leave of here.
Podem falar o que quiser de São Paulo, ela é uma cidade maravilhosa de qualquer jeito, eu não consigo viver sem essa loucura toda =D
Today´s soundtrack: Dream Theater - As I Am
Don't
Tell me what's in
Tell me how to write
Don't tell me how to win
This fight
Isn't your life
It isn't your right
To take the only thing that's
Mine
Proven over time
It's over your head
Don't try to read between the
Lines
Are clearly defined
Never lose sight of
Something you believe in
Takin' in the view from the outside
Feeling like the underdog
Watching through the window I'm on the outside
Living like the underdog
I've been trying to justify you
In the end I will just defy you
To those who understand, I extend my hand
To the doubtful I demand, take me as I am
Not under your command, I know where I stand
I won't change to fit your man, Take me as I am
As I am
Still
Running uphill
Swimming against the current
I wish I weren't so
Fucked
Feels like I'm stuck
Lost in a sea of mediocrity
Slow down,
You're thinking too much
Where is your soul?
You cannot touch
The way I
Play
Or tell me what to say
You're in the way
Of all that I believe in
Takin' in the view from the outside
Feeling like the underdog
Watching through the window I'm on the outside
Living like the underdog
I've been wasting my breath on you
Open minds will descend upon you
To those who understand, I extend my hand
To the doubtful I demand, take me as I am
Not under your command, I know where I stand
I won't change to fit your plan, take me as I am
As I am
Yeah
As I am
Boa Quarta pra todo mundo !!!
ethereal
adj
1. extremely delicate or refined; exquisite
2. almost as light as air; impalpable; airy
3. celestial or spiritual
4. (Chemistry) of, containing, or dissolved in an ether, esp diethyl ether an ethereal solution
5. of or relating to the ether
I think this fits in there somewhere or maybe not... The atlernate is in comments.
HSS and HMAM!
The computer problem isn't completely resolved but at least it's running and I can get a full backup before I take it in...
5:52
As one chapter closes, another one opens...
A tiny window of opportunity was open here, so efforts were doubled today seeing me leave the bright lights of the big City behind for something completely different...
After 104 years of service to the Peak District and beyond, Hulley's of Baslow have had to call it a day after a troublesome couple of years behind the scenes, seeing a lot of other operators stepping up to the plate to keep the show on the road from Thursday this week.
Over in Chesterfield with Stagecoach it's a different story completely, with the introduction of six Yutong E10s, twelve Yutong E12s and from yesterday, the commencement of Enviro 400EVs, the first of 39 now in use.
12 sees out it's final days at Hulley's on a 63 to Chesterfield via North Wingfield, Tupton and Wingerworth whilst 80173 entered service this morning on the 54 also to Chesterfield but via the more popular route of North Wingfield, Grassmoor and Hasland, as seen in Clay Cross Bus Station.
Well, as you know, I love finding tenerals, and they're often adults! But looking through my images from the summer (to collate the records for the county recorder), I saw this tiny brand new 2nd instar Hairy shieldbug nymph (on Hedge woundwort), so had to add him to my 'collection' of images! :-)
Upton Magna - Shropshire
Gangaikonda Cholapuram (Tamil: கங்கைகொண்ட சோழபுரம்) was built during medieval India and was erected as the capital of the Cholas by Rajendra Chola I, the son and successor of Rajaraja Chola, the great Chola who conquered a large area in South India, Sri Lanka, Bangladesh, Sumatra, Kadaram (Kedah in Malaysia), Cambodia and others at the beginning of the 11th century A.D. It occupies an important place in the history of India. As the capital of the Cholas from about 1025 A.D. for about 250 years, the city controlled the affairs of entire southern India, from the Tungabhadra in the north to Ceylon in the south and other south east Asian countries. As of 2014, the ancient city exists as a small forlorn village in the Ariyalur district of Tamil Nadu, India. The great temple of Siva at this place is next only to the Brihadisvara temple at Thanjavur in its monumental nature and surpasses it in sculptural quality. The Gangaikondaan temple is an architectural and engineering marvel.
CITY
The city was founded by Rajendra Chola to commemorate his victory over the Pala Dynasty. The name means The town of the chola who brought Ganga (water from Ganga) or who defeated (the kings near) Ganga. It is now a small village, its past eminence only remembered by the existence of the great Siva Temple. Rajendra Chola-I (1012-1044 A.D) son of the Great Rajaraja-I, established this temple after his great victorious march to river Ganges on Northern India. He assumed the title of Rajendra during his coronation and continued to rule along with his father Rajaraja-I for a while. He was awarded the supreme title of the Cholas known as Parakesari.
Rajendra-I, a great warrior, assisted his father in numerous expeditions to elevate the Cholas to supreme power. The various expeditions he conducted, were : Gangetic expedition, eastern/Western Chalukyas expedition, war against Cheras/Pandyas, Ceylon expedition, Kataram (currently called as Kedah) expedition.
His empire included the whole of southern India to the river Thungabathra in the north. For administrative and strategic purposes he built another capital and named it Gangaikondacholapuram. The Gangaikondacholapuram temple he constructed consists of 3 stories and was surrounded by a huge fort-like wall, the outer wall largely destroyed during the English rule (1896) to reuse the building material (granite rocks) for constructing the Lower Anicut, the dam built across river Kollidam. He built around 10 temples at various places.
He assumed the title of Gangaikonda Cholan and named his new capital as Gangaikondacholapuram and he also constructed a huge Lake known as Chola Gangam that spreads 22 km mainly used for drinking and irrigation. A statue of Rajendra-I is found in Kolaram temple at Kolar of Karnataka state in India.
C. 1022 C.E. Rajendra undertook an expedition to the Ganges along the east coast of peninsular India. The emperor himself lead the army up to the banks of the Godavari river. The Chola armies conquered all the countries north of Vengi, which included Kalinga, Odda, Southern Kosala, the lower and upper Lada and finally the Vangaladesa (Bengal). The triumphant Chola armies brought back waters from the river Ganges in golden vessels. Around the same time, the Cholas under the illustrious Rajendra Chola I also vanquished the Chalukyas of Manyakheta when the Chola protectorate of Vengi was threatened by Chalukyas Jayasimha II. Rajendra Chola I defeated Jayasimha-II Chalukya at Maski (Muyangi in Chola annals) between Eluru and Visayavadai (modern Vijayawada) and subsequently engaged the Chalukya in Kannada country itself i.e. in the Chalukyas capital of Mannaikadakkam (Manyakheta) "the war in which the Chalukya Jayasimha-II, full of fear, hid like a mouse and fled the battlefield". The Chola armies seized the Chalukya flag, decapitated or slew various generals of the Chalukyas, with the Chalukyan king fleeing the battlefield. The Chalukya King surrendered his wife to the victorious Chola monarch. With the Chola coffers filling up with riches from the Chalukya country, they were able to establish their hold of the region between the Vaigai/Kaveri delta in Tamil country up to the Tungabhadra-Krishna basins in the Maharashtra-Andhra region. To commemorate this celebrated victory, Rajendra assumed the title of Gangaikonda Cholan, "Irattapadi-konda Cholan", "Mannai-kondan" (the king who possessed Irattapadi (erstwhile land of the Rashtrakutas usurped by the Salukkis (Chalukyas) and the king who possessed (the Chalukyan capital) Manyakheta (Mannaikadakkam in Chola annals) and had the Siva Temple Gangakkondacholeswaram built (***). Soon the capital was moved from Thanjavur to Gangaikondacholapuram. The city of Gangaikondacholapuram was probably founded by Rajendra before his 17th year. Most of the Chola kings who succeeded Rajendra were crowned here. They retained it as their capital, reoriented and trained the efficient Chola army.
CHOLA CULTURE
Chola rulers were active patrons of the arts. They flourished in architectures, education, science, arts, ship construction, poetry, drama, music, business trading, dance. The beautiful Nataraja figure was first conceived during the Chola empire.
They constructed enormous stone temple complexes decorated inside and out with painted sculptures. While the stone sculptures and the inner sanctum image empowering the temple remained immovable, changing religious concepts during the 10th century demanded that the deities take part in a variety of public roles similar to those of a human monarch. As a result, large bronze images were created to be carried outside the temple to participate in daily rituals, processions, and temple festivals. The round lugs and holes found on the bases of many of these sculptures are for the poles that were used to carry the heavy images. They were admired for the sensuous depiction of the figure and the detailed treatment of their clothing and jewelry in Chola-period bronzes.
FORTIFICATIONS
Nudging from the available literature and the remains we may conclude that it was an extensive city, carefully planned and laid in accordance with the architectural treatises to suit the needs of a capital.
The city seems to have had two fortifications, one inner and the other outer. The outer was probably wider. The remains of the outer fortification can be seen as a mound running all around the palace.
The outer fortification built of burnt bricks, was about six to eight feet wide. It consisted of two walls, the intervening space (the core) being filled with sand. The bricks are fairly large in size and are made of well-burnt clay. Systematic brick robbing by the local inhabitants has reduced this structure to its current state.
The outer fortification was known as Rajendra Chola Madil and is mentioned in inscriptions. The inner fortification was around the royal palace, probably identical with the Utpadi vittu madil of the inscriptions.
Probably in the reign of Kulothunga Chola I, the fortifications were renewed and the city underwent some alteration and additions. An epigraph refers to the fort wall of Kulothunga Chola (Kulottunga Cholan Thirumadil). The strengthening of the fortification and additions to the city in the reign of Kulothunga I were probably necessitated by the uprising which led to the murder of Chola king Athithakarikal Cholain the sambuvaraya's palace of Melakadambur, Kulothunga's predecessor. By the 13th century, the Chola kingdom had exhausted its resources and was on the decline. It succumbed to an attack by the Hoysalas from the west and the Pandyas from the south. The last king of the Medieval Cholas was Rajendra Chola-III.
THE CHOLA ADMINISTRATION
The Chola administration served as a model for all the other kingdoms of the South. The king had a council of ministers. The kingdom was divided into a number of provinces known as mandalams, The mandalams in turn were divided into valanadu and nadus. The next administrative sub divisions were kurrams and kottams. The special feature of the Chola administration was the Local Self Government or the autonomous administration. The villagers themselves carried out village administration. It was more or less like the modern Panchayat Raj. Each village had a village assembly known as the ur or the sabha. The members of the sabha were elected by lot, known as kudavolai system. There was a committee to look after the specified departments, such as justice, law and order, irrigation etc., which were called as variyams.
ARCHITECTURE
The temple of Gangaikondacholisvara is approached through the eastern entrance from the road. The entrance is called the "Mahaduvar" leads to the inner court. As one steps in, the great Vimana arrests the visitor's sight. The Vimana with its recessed corners and upward movement presents a striking contrast to the straight-sided pyramidal tower of Thanjavur but with octagon shape of Dravidian architecture. As it rises to a height of 55 m and is shorter than the Thanjavur tower with larger plinth, it is often described as the feminine counterpart of the Thanjavur temple. The Vimana is flanked on either side by small temples; the one in the north now housing the Goddess is fairly well preserved. The small shrine of Chandikesvara is near the steps in the north. In the north-east are a shire housing Durga, a well called lion-well (simhakeni) with a lion figure guarding its steps and a late mandapa housing the office. Nandi is in the east facing the main shrine. In the same direction is the ruined gopura, the entrance tower. The main tower surrounded by little shrines truly presents the appearance of a great Chakravarti (emperor) surrounded by chieftains and vassals. The Gangaikondacholapuram Vimana is undoubtedly a devalaya chakravarti, an emperor among temples of South India.
ROYAL PALACE
The royal palace also was built of burnt brick. The ceilings were covered with flat tiles of small size, laid in a number of courses, in fine lime mortar. The pillars were probably made of polished wood, supported on granite bases; a few pillar bases have survived to this day. Iron nails and clamps have been recovered from this palace site. There is an underground tunnel that links the palace and the temple inner 1st pragara (north).
In the reign of Virarajendra Chola, Rajendra's third son, the palace at Gangaikondacholapuram is referred to as Chola-Keralan Thirumaligai (Chola Keralan palace) evidently after one of the titles of Rajendra I. The same inscription mentions a few parts of the palace as adibhumi (the ground floor), Kilaisopana (the eastern portico), and a seat named Mavali vanadhirajan. Evidently the palace was multistoried. In an inscription dated in the 49th year of Kulothunga I (1119 C.E.) reference is made to Gangaikondacholamaligai at this place. It is likely that there were more than one royals building each having their own name.
CATASTROPHE ON GANGAIKONDACHOLAPURAM
As per the available evidences, the last Chola King Rajendra Chozha III’s rule did not end due to any defeat in the war field. But devastations are available underneath, which proves that some major catastrophe happened around Gangaikondacholapuram which brought the Chola’s Rule to an end. After about six/eight decades, the Chola region was taken over by Pallava from whom it was Hoysala and then to Vijaya Nagar Rule. During Vijaya Nagar Rule, lots of settlements by Telugu, Telugu Brahmins, Kannada etc.happened. It is also evident that while the farmers tried to dig wells for farming around Gangaikondacholapuram, it was revealed to the world that the Palace buildings and other constructions are underneath about 50 – 80 feet depth.
EXPEDITION TO THE GANGES
With both the Western and Eastern Chalukya fronts subdued, Rajendra’s armies undertook an extraordinary expedition. 1019 CE Rajendra’s forces continued to march through Kalinga.
Kalinga was a kingdom in central-eastern India, which comprised most of the modern state of Orissa, as well as some northern areas of the bordering state of Andhra Pradesh to the river Ganges. The Emperor himself led the advance up to the river Godavari.
The Chola army eventually reach the Pala kingdom of Bengal where they met Mahipala I,considered the second founder of the Pala Empire . Gopala I established the dynastic rule of the Palas in the middle of the 8th century C.E and defeated him.
According to the Tiruvalangadu Plates, the campaign lasted less than two years in which many kingdoms of the north felt the might of the Chola army. The inscriptions further claim that Rajendra defeated the armies of Ranasura and entered the land of Dharmapala and subdued him and thereby he reached the Ganges and caused the river water to be brought back to the Chola country. The new conquests opened up new routes for the Cholas to head for distant lands like Burma by land (through what are now modern Orissa, West Bengal, Assam and Bangladesh).
It is true that Rajendra's army defeated the kings of Sakkarakottam and Dhandabhukti and Mahipala. These territories were initially added to the kingdom, while later they had the status of tribute paying subordinates and trade partners with the Chola Kingdom, an arrangement that lasted till the times of Kulothunga-III and to a limited extent, of Raja Raja-III too. It was undoubtedly an exhibition of the power and might of the Chola empire to the northern kingdoms. But the benevolent leadership of the Cholas treated them in a benevolent manner and did not permanently annexe them to the Chola dominions.
ROADS AND CITY GATES
Besides the names of the palace and fort walls, the names of a few roads and streets are preserved in the epigraphs. The entryways named Thiruvasal, the eastern gate and the Vembugudi gate, evidently the south gate leading to the village Vembugudi situated in that direction are mentioned. Reference is also found to highways named after Rajaraja and Rajendra as Rajarajan Peruvali and Rajendran Peruvali. Other streets mentioned in epigraphs are the ten streets (Pattu teru), the gateway lane (Thiruvasal Narasam) and the Suddhamali lane. The inscription also refers to the highways, Kulottungacholan Thirumadil peruvali, Vilangudaiyan Peruvali and Kulaiyanai pona Peruvali (the highway through which a short elephant passed by).
CITY LAYOUT
The epigraphs also refer to the Madhurantaka Vadavaru, now called the Vadavaru, running about six kilometers east of the ruined capital. Madhurantaka Vedavaru, named after one of the titles of Rajendra I, was a source of irrigation to a vast stretch of land bordering the capital. An irrigation channel called Anaivettuvan is also mentioned.
"Anaivettuvan" - Anai means irrigation (step irrigation) vettuvan means labour or engineer. Hence the above seque is not matching, more over Hindu dharam never allows to kill elephant.Another possible meaning of "AnaiVettuvan" - Anai means Dam, vettuvan means constructor (labour or engineer).
There were both wet and dry lands inside the Fort, used for cultivation and other purposes. The present positions of the existing temples throw some light on the lay out of the city. With the palace as the centre to the city, the great temple, and the other temples in the city seem to have been erected. Towards the northeast (Isanya) of the palace is the great temple of Siva. The Siva temple according to Vastu and traditional texts should be in the northeast of the city or village and should face east. The temple of Vishnu should be in the west.
A number of small tanks and ponds mentioned in inscriptions and a number of wells, supplied drinking water to the residents.
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