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This resembles Adam Kliatchko, a Jewish Rabbi and Farmer who died on the the Enoura Marau, New Year's Eve, 1944
St Andrew, Bramfield, Suffolk
Some churches are simply beautiful - maybe I am getting sentimental in my old age, but I'd come to Bramfield as often as I could even if it had nothing of any interest inside it. The exterior is so gorgeous that it wouldn't bother me if the inside was now a furniture storeroom smelling of gas. The view eastwards over the pub down into the village is lovely. This is a church where you'll be as pleased as punch if you find it on a sunny day.
The thing everyone remembers about Bramfield, of course, is that it has a detached tower. It is the only detached round tower in Suffolk, and it might remind you of something similar at Little Snoring in Norfolk. However, there it is clear that a church was attached to the tower, then demolished and rebuilt to the north. It is hard to think that this ever happened at Bramfield, and I do not think this tower has ever had a building attached to it. It is unusual in that it is older than the body of the church (most round towers are attached to churches that show evidence of being originally older than the tower) but, of course, the church may also be a rebuilding on its original site, and probably was.
What you see is now almost entirely 14th century, under a lovely thatched roof. St Andrew has a wildly good collections of headstops, their faces full of character. There is also a very well preserved green man on the eastern eaves of the nave, and on the other side, rather curiously, what look like two giant shellfish, but are probably garlands of flowers.
I said that a visit here would be enjoyable even if there was nothing inside, but of course Bramfield church has an interior of great interest, including one of the loveliest rood screens in Suffolk. It is quite late, probably early 16th century, and is a riot of vaulting, gesso-work, cusping and colouring. Among the gessoed motifs are the flowers we saw on the eaves outside. There were eight Saint panels, and five survive - Matthew, Mark, Luke and John, and also St Mary Magdalene. The first two, on the north side, were repainted by the Victorians, but much survives on all five panels in the way of gesso work.
Bramfield was the site of a significant medieval shrine, and the recess for it survives. You can make out the outline of the wooden crucifix that once stood against the back of it, and there are faint surviving paintings of Angels of the Precious Blood around it.
Perhaps more remarkable is the grand memorial in the chancel by Nicholas Stone for Arthur and Elizabeth Coke. This is probably Stone's best work in East Anglia. Arthur died in 1629. His wife had died in childbirth two years earlier, and it is her effigy that makes the memorial remarkable, because she lies lifesize with her infant daughter beneath his kneeling figure.
As if this wasn't enough, Bramfield is home to another one of Suffolk's more singular memorials. This is the ledger stone to Bridgett Applethwaite, formerly Bridgett Nelson: ...after the fatigues of a married life bravely born by her with Incredible Patience for four years and three quarters bating three weeks; and after the Enjoiment of the Glorious Freedom of an Easy and Unblemish't widowhood, for four years and upwards, She resolved to run the risk of a second Marriage-bed. But DEATH forbade the banns, and having with an Apopleptick dart (the same instrument with which he had formerly dispatch't her Mother) Touch't the most vital part of her brain. She must have fallen Directly to the ground (as one Thunder-strook) if she had not been catch't and supported by her Intended Husband. Of which invisible bruise, after a Struggle for above sixty hours, with that Grand Enemy of Life (but the certain and MercifulFriend to Helpless Old Age) In Terrible Convulsions, Plaintive Groans or Stupefying Sleep, without recovery of her speech or senses, She dyed on ye 12th day of September in ye year of Our Lord 1737 and of her own Age 44.
Sam Mortlock recalls that the Ecclesiological Society, in its description of this church in its magazine in 1846, considered that the inscription on Applethwaite's memorial was so very revolting and profane that we shall not defile the pages of our publication by reproducing it, Beside it is a ledger stone to another Bridgett Nelson, who had died six years previously aged 59. It tells us that she never married.
But is it to prevent someone from coming...or going?
The last two rolls I've processed have had fogging on the last three or four frames. I think my tank lid may be letting a small amount of light seep in. Nonetheless, I think I like how the combination of fogging and bad focusing work well together to make this photo creepier.
Welcome to Tuesday.
You are welcome to it.
And something exciting happening later, but for now, there is the usual, get up, get dressed, drink coffee and be ready for work at seven.
Jools wasn't going swimming, so she had a shower then got dressed before heading off just before seven.
When we looked out the back of the house, the sky was black with cloud, except for a small band of clear sky just above the trees on the other side of the valley, and in that gap was the blood red sliver of the waning moon.
And was then gone.
And so with Cleo watching on, I set up the office.
I learn that Denmark at two inches of snow and is still very cold. We actually are due to have sunshine, though ten degrees cooler than a week before.
Now the interesting bit.
At the end of the Deal Road into Dover, is the Duke of York's roundabout with the Duke of York's pub behind it. Why'd they have that name?
Well, behind both is the Duke of York's Military School, a huge site stretching from here to Fort Bergoyne, then to Guston. The school was founded here in 1909 and was a place where the children of military personnel were taught while their parents were posted, probably overseas.
It is still 100% for boarders, but no longer under the control of the MOD, but has a strong military ethic. I'm not going to judge.
Anyway.
The project to photograph Kent churches is mainly for parish church, but if I can get to see otheres: RC, Baptist or whatever, I'll take it.
Last September, for the first time, The Duke of Yorks Military School took part in Heritage Weekend. Sadly, I found out too late to get on a tour, but I struck up e mail correspondence with the organiser and he agreed that I could come and take shots.
Clashes of dates meant that I had to wait two months, but today was the day, and weather full of low winter sunshine. Although shadows inside were very striking.
The school was built here when it moved from Chelsea in 1909, designed by Sir Henry Tanner in the "Hampstead Garden Suburb" style. The entire complex is pretty much of all the same date and style, with the exception of two newer academic buildings.
Focal point is the large clock tower, which has just been renovated.
The chapel has several war memorials dedicated to pupils who gave their lives for their country.
I was met at reception after driving round the ring road past the athletics track and several of the boarding houses. I was met by the guy I had been writing to, he guessed I was Ian as I was laden with camera gear.
The chapel was on the other side of the road, and is a fine example of early 20th century design, the rest of the school is all of a similar style too.
He lets me get on with my task of taking shots, while he tells me some of the history of the school and chapel.
It is very well maintained, with a fairly new rood, but the rest is original and very well kept.
I took a 100 shots or so, said thanks and was gone, all in under an hour.
I went to Tesco to buy unch and came away with: a turkey and stuffing sandwich, a spicy bean wrap and a pack of spicy paprika crisps. Don't shop when you're hungry, kids.
Back home for lunch and back to work, where not much had happened.
On the tellybox at the same time as working, Saudi beat Argentina 2-1 after being a goal down.
Football, eh?
And then two dull 0-0 draws, so once work was done, I decided to go out for a walk.
Not far, just up and down the four streets in the estate, nearly 6,000 steps.
Feeing better.
We had warmed through stuffed peppers again for dinner, and were again totes amazeballs.
As was the wine.
And there was time for one more game to watch as music played on the cat's whiskers.
Phew.
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Last September, for the first time, The Duke of Yorks Military School took part in Heritage Weekend. Sadly, I found out too late to get on a tour, but I struck up e mail correspondence with the organiser and he agreed that I could come and take shots.
Clashes of dates meant that I had to wait two months, but today was the day, and weather full of low winter sunshine. Although shadows inside were very striking.
The school was built here when it moved from Chelsea in 1909, designed by Sir Henry Tanner in the "Hampstead Garden Suburb" style. The entire complex is pretty much of all the same date and style, with the exception of two newer academic buildings.
Focal point is the large clock tower, which has just been renovated.
The chapel has several war memorials dedicated to pupils who gave their lives for their country.
It should be open again in September 2023 for Heritage Day.
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In 1801, His Royal Highness Frederick Duke of York laid the foundation stone in Chelsea of what was to become The Duke of York's Royal Military School, a school for the children of military personnel which opened in 1803. Then in 1909, the school relocated to its present site in Dover, Kent and in 2010, we became the first full state boarding academy, opening our doors to any family wishing to choose this unique and iconic school for their child’s secondary education.
I wasn't going to post this until I could fold a better version from larger paper, but when I got it playing with the mini sonobe octahedron I couldn't resist taking some photos...
15 cm foil for the octopus, from the PCOC survival kit. Anybody know what kind? They probably told us, but I don't remember.
~1.5cm kami for each sonobe unit, if I remember right. I made it awhile ago.
okay, sorry but i had to take a pic of marisa eating this sandwitch. she is funny, even while eating unidentified (according to her) meats!
I already did this one year ago, but I did change a little so I decided to do it again ;p
Random Questions:
_______________________________________
Fave color? Orange and Blue.
Biggest dream? I don't really have one, though I think it would be awesome to be able to bend elements.
Lucky or favorite number? 7 and 2.
Celeb crush? Marthe De Pillecyn xD I don't even know if you can call her a celeb, but most Flemish and Dutch people will know her.
Sexuality? Straight. I've already had a girlfriend so I'm pretty sure I'm straight.
If you could meet anyone on earth, who would it be? Marthe De Pillecyn ;D
Middle name? Daniël.. I know it's ugly ;)
Believe in love at the first sight? Not really to be honest.
Allergies? I have an allergy for some kind of glue.
Addiction? F.C. De Kampioenen and Minecraft.
Fave serial killer? I don't really have one, though I do like to watch Horror/Thriller movies.
Birthday? 03/09
Best friends? My ex-girlfriend, two of my friends I met when I was 2, and a friend I met 4 years ago. (All of them are girls, 'cause I always feel like I can tell much more to them. I also have a lot of friends that are guys, but I don't think they're thé friends for the rest of my life)
Fave food? Pizza from Dr. Oetker.
Milkshakes or yoghurt? None.
Cheetos or fritos? Cheetos.
Favorite social media site? Facebook, Flickr and Youtube.
Current mood? Normal.
Age? 13.
Have you ever stolen anything? When I was little, I've stolen some stuff for my dolls.
When did you get your first kiss? I think when I was 4, but I'm not sure. But i did get my first kiss around that age.
What is the weirdest food you like? It depends on what you call weird, though I mostly only like Belgian and Italian food.
Have you ever cheated on somebody? No.
How long have you waited before you took a shower? I take a shower everyday, so i took my last shower yesterday.
Ever been in love with 'just a friend'? Yeah :/ At the moment I'm in love with a girl of my class, but we're just friends... :( :p
How many girls have you dated? Only 1 I think.
What is your favorite movie? The movies of F.C. De Kampioenen, The Conjuring and Interstellar.
Do you remember a lot of your dreams? I only remember my dreams when it was a nightmare.
What do you like about yourself? I'm pretty good in learning languages.
What is your favorite sport? I don't really have one ;p
Do you smoke? Nope.
Do you drink? No, I'm only 13 lol.
Do you like to play video games? Hmm.. I'm not really sure, but I do like to play Minecraft :p
What do you think of Valentine's day? It's a normal day to me.
How do you feel about tattoos? They're okay.
Do you like anyone? Yes ;)
Have you ever broken a bone? Yeah, already 4 times.. :'(
If you could live anywhere, where would it be? I don't know. Belgium is fine for me ;D
What is your biggest regret? I don't really know :p
If you could change one thing about yourself, what would it be? I hate that I cry pretty fast.
What was the name of your favorite toy as a kid? Playmobil, Barbie, Winx and Lego. But I'm pretty sure I started liking that girly stuff because my best friends were girls. Because I also really liked to play with toys for guys with my older brother.
What is the name of your favorite sugary cereal? I don't really eat cereal, so i have no idea.
Boxers or Briefs? Boxers.
Do you like cheese? Yep.
Who are you talking to right now? Nobody.
When did you go to sleep last night? I think it was something around 1:30 am.
Do you have armpit hair? No xD
What is your favorite TV show? F.C. De Kampioenen, Avatar The Last Airbender/ The Legend of Korra and Hallo k3.
What is your longest relationship? 5 years.
If you could travel anywhere in the world, where would it be? I'd like to go to Scandinavia one day.
Favorite song(s)? Can't be tamed by Miley Cyrus, 10.000 Luchtballonnen by K3 and Smoking Gun by Natalia.
What do you want to be when you grow up? I'm not sure yet.
What is the naughtiest thing you've ever done? I don't remember xD
What is your favorite animal? Cats ;D
Would you rather have love or a million dollars? Both lol.
How many kids do you want? 3 or 4.
Do you like messages? Yes haha :D
I won't tag anyone. If you'd like to do it again too, you can always do it. You don't need to be tagged :p
so i broke my camera,
i was taking these pictures - which turned out hideously and i froze to death - when it fell over on it's tripod and into the water.
i grabbed it so quickly it was unreal and nothing was cracked or physically wrong,
but the display on the screen won't show up at all, the lens is steamed and terrible and the shutter is completely broken right now. it's still got water all inside so i have to let it dry out for god knows how long and then it'll still probably be broken so right now i'm not very happy.
the worst parts are i probably can't carry on my 365 because i have no camera and i was pleased with how i was doing so far. i'm going to a concert on saturday night which i was looking forward to taking pictures galore and filming at, and basically my baby albus is possibly dead and i don't know how much it may or may not cost to fix him if i can.
so yep.
but it gets boring... so we go back to being us.
Best friends nonstop since 1st grade. Who else can say that!?!? :)
Watch out
You might get what youre after
Cool babies
Strange but not a stranger
Im an ordinary guy
Burning down the house
Hold tight wait till the partys over
Hold tight were in for nasty weather
There has got to be a way
Burning down the house
Heres your ticket pack your bag: time for jumpin overboard
The transportation is here
Close enough but not too far, maybe you know where you are
Fightin fire with fire
All wet
Hey you might need a raincoat
Shakedown
Dreams walking in broad daylight
Three hun-dred six-ty five de-grees
Burning down the house
It was once upon a place sometimes I listen to myself
Gonna come in first place
People on their way to work baby what did you except
Gonna burst into flame
My house
Sout of the ordinary
Thats might
Dont want to hurt nobody
Some things sure can sweep me off my feet
Burning down the house
No visible means of support and you have not seen nuthin yet
Everythings stuck together
I dont know what you expect starring into the tv set
Fighting fire with fire
St Matthew, Normanton, Rutland
Another bike ride in England's smallest county yesterday. Sixteen churches altogether, which sounds a lot, but churches in Rutland are refreshingly close together, and generally open, although I did find two yesterday that said they were open and weren't, and one that said it wasn't, but was.
Part two.
From Tickencote I headed westwards now towards Rutland Water, catching my first glimpse of it after about three miles from a hill top looking down into Empingham, where the tall stone church spire spiked up through boilings of trees and rustic chimney pots as if going for first prize in a 'Typical images of Rutland' competition. I hurtled down the hill into the long main street of the village, and as usually happens the church now disappeared, hidden by other buildings. Hazarding that the older part of the village might be below the top road (hazarding is always my last resort before bothering to get out my map) I coasted down, the buildings got older, and there was the church.
It looked vaguely familiar, a huge church, its big tower and spire hard against the road, the church beyond opening out into transepts and a tall chancel as it climbed the slope. Overwhelmingly a Perpendicular church which you enter up urban steps through the west door, and the feeling is thus that of a French church (was this the reason for the sense of the familiar?). Inside, the wide open interior is at first sight entirely modern, but a homely restoration, no Victorian pomp and grandeur here. All the harsh Victorian pews have thankfully been replaced with modern chairs. There are earlier survivals, including a few fragments of that rare thing in Rutland, medieval glass, in the north transept, and beautiful decorative wallpainting and a Saint in the splay of the window in the south transept behind the organ - I wonder how many people notice that? (I congratulate myself here as compensation for missing the wallpainting of a Saint at Lyddington two weeks ago).
I headed down the hill to the main road ahead of me, which was the A606 between Stamford and Nottingham - aha! This was the road I used to take regularly when going to visit friends in Castle Donington, and turning back I saw again the familiar view of that great tower and spire from the corner, a landmark on the busy road. The traffic rushed though, as I had once, and I remembered thinking to myself that I would visit this church one day. Well, now I had, without realising it.
I headed onto the A606 for a while, then turned off southwards to the road which runs parallel to the eastern end of Rutland Water. This was a busy, climbing road, not particularly pleasant. However, a couple of times there were gateways in the hedges (hedges rather than stone walls in this part of Rutland) which gave spectacular views out over the water. Between the road and the water was the cycleway which circumnavigates Rutland Water, and I looked down on dozens of cyclists in hard hats and fluorescent jackets, glumly pumping away and weaving between the walkers, many of whom were also wearing fluorescent jackets (why?) and I was very glad to be up on the busy road.
Eventually I came down onto the Normanton edge of the Water, with its car parks, cafés, gift shops, and the like. I shouldn't be snobbish, and most of these people were on their well-deserved annual holidays camping or B&Bing locally, or on enjoyable day trips from Leicester and Peterborough, all contributing to the local economy. But crowds like these are not why I go on bike rides. I joined the weaving cyclists, many of whom seemed to have merely the slightest acquaintance with the Highway Code ('we pass on the left in this country, mate') for half a mile to reach what remains of Normanton church.
The sight of the church is so familiar from photographs, stuck out on its peninsula in the water and buried half in the gravel, but is nonetheless dramatic for that. The work of Thomas Cundy pére et fils in the 1820s, an entirely urban Georgian church, an adaptation of their design for St John Smith Square in London. It is as if that church has come on holiday and is going for a paddle.
When they flooded the valley in the 1970s, tiny Normanton was one of two villages lost (the other was Nether Hambleton) but its church survived - just. It actually sits atop the dam, but even so its lower half is below water level and has been filled in with concrete, the windows of the clerestory now forming the windows of the church. A causeway goes out to it. All the burials were removed from the graveyard and cremated with due ceremony. For a while the church was a visitor centre, with a display about the making of Rutland Water, but this obviously didn't bring in enough cash because the displays have been removed and the structure is hired out as a venue to those who can afford it. It certainly looks classy, if you turn your back on the ice cream hut. You can still go inside if nothing is on, but today they were preparing for a wedding, so the causeway was as close as I could get.
It was barely a mile to my next port of call, the pretty village of Edith Weston. Generally in Rutland, the further west you go the prettier the villages get, as if escaping the influence of puritan East Anglia and submerging themselves in the opulent lushness of the Wolds which are making their journey from south-west to north-east England. And here was St Mary's church, a delightful church, not over-large but with a tall tower and a short, slender spire, set in a pretty graveyard and looking idiosyncratic - the main view from the south features three crossed gables in a row, the porch, the south transept and a 19th Century chancel chapel.
You step inside to light and late Norman splendour in the arcades and chancel arch. The chancel beyond is late Victorian, but still splendid and idiosyncratic, cross-vaulted in an obvious imitation of the chancel at Tickencote. The icing on the cake is a lovely range of 20th Century glass, from Hugh Arnold through Paul Woodroffe to that finest of 21st Century stained glass artists, Pippa Blackall. The cherry is the splendid and absurd memorial to Sir Gilbert Heathcote which explodes at the west end of the north aisle. Further east in the same aisle is a memorial plaque to the bodies removed from Normanton graveyard. All in all, church of the day so far.
And now I headed west again along the northern perimeter of RAF North Luffenham, in the general direction of Lyndon.
To be continued.
I'm a biologist by training, but over the last few days I've been wondering why we as a society aren't doing more to get into space. It seems inevitable that eventually we will expand beyond this planet. Why not work toward that now, before we exhaust the resources needed to get us there?
GONE BUT NOT FORGOTTEN--Great vintage lines on this little piece--genuinely useful in a smaller Singapore home for when you want more guests to gather round at a party. Newly re-upholstered in a low-key green tweed.
But tired!
Mom wanted to close a few other things that had been on her mind since dad's passing, specifically some things with his family. She wanted to see them and asked for a trip buddy, so I volunteered myself to drive her around, see a few sites, many relatives and good times.
A former pub, looks largely closed now, but is apparently a nightclub. Renamed as Village 512, and reopened as a bar, in 2021. (Older photo of it from 2008 when open.)
Address: 512 Kingsland Road.
Former Name(s): The Village at Dalston; The Flock and Firkin; The Lamb.
Owner: Wessex Taverns (former); Firkin Pub Co. (former).
Links:
London Pubology (Village 512)
But quitting isn't difficult. Smoking - the addictive substance in tobacco - is really addictive as heroin or crack, based on the American Society, as well as before succeeding the typical person efforts to quit six times.You were practically smoking throat and your gums, if you used. Your gums
Shot of fallen flower(s) on the road.
All we do is look for fresh ones on the tree, but forget the ones that fall down. This one is to remind us that they still are beautiful.
Please view Large.
Hello Flickr,
Day 2 on here and already starting to get the hang of it.
Heres a self image, one from earlier this summer. This picture was actually a mistake, i was trying to get the hair out of my face, and when i went to go look over my pictures this one seemed to look the best too me. I enjoy it.
Add me as a contact :)
Tana Toraja Regency (Indonesian for Torajaland or Land of the Toraja, abbreviated Tator) is a regency (kabupaten) of South Sulawesi Province of Indonesia, and home to the Toraja ethnic group. The local government seat is in Makale, while the center of Toraja culture is in Rantepao. But now, Tana Toraja has been divided to two regencies that consist of Tana Toraja with its capital at Makale and North toraja with its capital at Rantepao.
The Tana Toraja boundary was determined by the Dutch East Indies government in 1909. In 1926, Tana Toraja was under the administration of Bugis state, Luwu. The regentschap (or regency) status was given on 8 October 1946, the last regency given by the Dutch. Since 1984, Tana Toraja has been named as the second tourist destination after Bali by the Ministry of Tourism, Indonesia. Since then, hundreds of thousands of foreign visitors have visited this regency. In addition, numerous Western anthropologists have come to Tana Toraja to study the indigenous culture and people of Toraja.
GEOGRAPHY
Tana Toraja is centrally placed in the island of Sulawesi, 300 km north of Makassar, the provincial capital of South Sulawesi. It lies between latitude of 2°-3° South and longitude 119°-120° East (center: 3°S 120°ECoordinates: 3°S 120°E). The total area (since the separation of the new regency of North Toraja) is 2,054.30 km², about 4.4% of the total area of South Sulawesi province. The topography of Tana Toraja is mountainous; its minimum elevation is 150 m, while the maximum is 3,083 above the sea level.
ADMINISTRATION
Tana Toraja Regency in 2010 comprised nineteen administrative Districts (Kecamatan), tabulated below with their 2010 Census population.
The Torajans are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja").[1] Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognised this animistic belief as Aluk To Dolo ("Way of the Ancestors").
The word Toraja comes from the Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colourful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism development and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model—in which social life and customs were outgrowths of the Aluk To Dolo—to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonisation and Christianisation, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders—such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi—than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups—the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognised in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to Christianity.
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognised religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognised, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalised as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin)—except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women—a crime punishable by death.
RELIGIOUS AFFILATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
Architecture in the style of a tongkonan is still very common. Various administration buildings were built in this style in recent years, e.g. the Kecamatan building in Rantepao.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolise some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolise fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. Torajan wood carvings are composed of numerous square panels, each of which can represent various things, for example buffaloes as a wish of wealth for the family; a knot and a box, symbolizing the hope that all of the family's offspring will be happy and live in harmony; aquatic animals, indicating the need for fast and hard work, just like moving on the surface of water.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased's family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANNCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
COGENDER VIEWS
Among the Saʼadan (eastern Toraja) in the island of Sulawesi (Celebes), Indonesia, there are homosexual male toburake tambolang shamans; although among their neighbors the Mamasa (western Toraja) there are instead only heterosexual female toburake shamanesses.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.
Language varieties of Toraja, including Kalumpang, Mamasa, Tae, Talondo, Toala, and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages.
A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterised their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market.
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies—to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s—including religious conflicts elsewhere on Sulawesi—tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure—an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialised. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
A rubbish weekend weather-wise is making me go into my backlog of shots, and I'm finding a few I've been meaning to post for ages, like this one.
I've been far too busy to visit many people's photos recently, but so many of you are still viewing and commenting on mine. I really appreciate it, many thanks. I'll get round to everyone else's photos just as soon as I can manage.
David Hoyle leads painting masterclasses as part of Mother Cares.
Join Timberlina, Barbara Nice, David Hoyle and more for a day of practical sessions and workshops, alongside performances and installations, presented in conjunction with The Albert Kennedy Trust.
All drop-in sessions are FREE but advanced booking is advised for Burn Cabaret, David Hoyle's Art Masterclasses and Out to Dance's Latin Dance Classes.
Part of the Mother's Pride Weekender, presented by Contact, greenroom and The Cake Tin Foundation.
BURN
Curated by Ben Walters
BURN is a platform for moving images by cabaret artists. Dedicated to work made with the camera (rather than video recordings of live performance), BURN's content ranges from feature films and music videos to artists' films and video-interactive live work.
BURN: DAYTIME will be working in conjunction with AKT series of Short Films throughout the day as well as offering the public the chance to make their own performative 3 minute movie.
AKT: SHORT FILMS
The Albert Kennedy Trust is creating a number of short films diarising the stories of young people in the LGBT community. These films will focus on the meaning of Home and its varied interpretation. The LGBT youth of today face a huge challenge, not only with their sexual identity but with living in a safe environment. Through visualisation we can provide information about the AKT and the positive impact it has in the LGBT community.
AKT: A POSTCARD FROM HOME
The Albert Kennedy Trust will create an art installation to be showcased over the Mothers Pride weekend. This interactive and wide-reaching installation will be centred around homelessness and the impact it has on young LGBT people.
AKT: REVERSE TECH PROJECT
With the Postcard installation the AKT will create three-dimensional letters spelling HOME. We will ask people to jot a meaning of Home on a post-it note, the original Tweet and Facebook status taking inspiration from the Postcard Installation.
AKT: SPEED ACCESS
The AKT would like to invite the public to get to know the charity and the work they do. Are you interested in mentoring, caring, fundraising or volunteering? Would you like to speak to current mentors, carers, volunteers, or fundraisers? It’s your chance to ask questions and get involved in the charity’s work. Join the AKT for a relaxed, interactive and informative chat.
OUT TO DANCE
Out to Dance will be leading Latin Dance classes throughout the day followed by a showcase of Salsa Rueda and a Salsa Explosion later in the evening.
QUEER RESISTANCE WORKSHOPS
Siobhan Fahey will be running a workshop recruiting for Queer Resistance, a national group forming to fight the cuts, and talking to interested folk about how easy it is to put on a gig or organise a demo. See you there!
BARBARA NICE & TIMBERLINA
Throughout the day Barbara Nice & Timberlina will be on hand to offer motherly crowd immersion sessions - either one-to-one or in small groups so that you leave feeling wanted and loved.
DAVID HOYLE
David Hoyle will be holding a creative salon/safe space where you can paint, make, and discuss your feelings with one of Manchester's most beloved queer performers, who will be facilitating, portrait paintings and existential murals.
FREE (booking required for some workshops)
Booking: 0161 274 0600 / www.contactmcr.com/whats-on/900-mothers-cares-david-hoyle...
Built 1880 to maintain water supply to Lefevre Peninsula. Previously a pipeline brought water across the Jervois Bridge but water was cut off whenever the bridge was opened for the passing of ships. In 1898 a water main from Happy Valley Reservoir supplemented that from the Hope Valley Reservoir. No longer used to store water for the district, the tower was sold 1935, later converted to residence.
“Semaphore Waterworks. — The operations in connection with the erection of the new water tower at the Semaphore have commenced, the ground being pegged off, and some loads of building material having been laid down.” [Register 17 May 1880]
“Water Tower at the Semaphore.— The structure designed to support an immense tank for the water supply of the Semaphore is in course of erection. The foundation, of concrete, has been properly put in, and the brick and cement walls are so far raised as to give the idea of the shape of the building. It is octagonal, and as it will attain a height of nearly 100 feet it will prove an ornament to the neighbourhood, and make an excellent seamark for mariners. The work is very rapidly progressing, twenty hands being constantly employed. The whole of the structure is to be of bricks cemented.” [Register 17 Jun 1880]
“In order to set at rest the rumors that the water tower at the Semaphore was leaning, Messrs. Cleave & Hardy, the builders, have had the structure tested, and report it to be perfectly upright.” [Express & Telegraph 24 Sep 1880]
“Mr. James Hooker, of Hindley-street, is just now finishing to the order of the Government a piece of work such as is not often seen in colonial foundries, namely, an iron tank capable of holding 66,000 gallons of water. It seems a very well-made tank, but at present the plates are merely held in position by a few screws. It is intended to stand on the top of the water-tower at the Semaphore, and will be supported on very substantial-looking girders, which are also in course of being manufactured.” [Evening Journal 17 Nov 1880]
“At the Semaphore steps have been taken to avoid the inconvenience caused by the cessation of the supply whenever the Jervois swing bridge is opened. The present mains to the Semaphore cross this bridge, and consequently have to be disconnected to allow it to be opened. It being considered unadvisable to lay a main across the bottom of the Gulf, a water-tower has been built upon the highest point of the ridge of sandhills, and in the centre of the district to be supplied. This tower carries a tank which will be kept full so long as the bridge is closed; but whenever the pipes are disconnected to allow of the bridge being opened, then the water stored in the tank will be available for the supply of the district until the communication is restored.” [Register 3 Jan 1881]
“The tower is of red and white brick, and is somewhat over 60 feet in height from the surface of the ground to the bottom of the tank. It is octagonal in plan and as ornamental as is possible under the circumstances. The tank is 30 feet in diameter and 15 feet deep. It is constructed of wrought-iron, and is supported by wrought-iron girders. The tank will contain 66,000 gallons or 300 tons of water.” [Register 8 Jan 1881]
“The whole of the materials for the tank were therefore ordered direct from England through the Agent-General, and upon their arrival Mr. Jas. Hooker was entrusted with the task of putting the tank together and erecting it in position. . . A great deal of work has been done in laying new mains, which have become necessary to maintain an efficient supply to the rapidly increasing district. A new line of 18-inch main is being laid from the Hope Valley Reservoir along the North-East-road into North Adelaide. . . A new 10-inch main has been laid from the North Adelaide Reservoir along Torrens-road into Lipson-street, Port Adelaide, and from thin a new line of 8- inch and 6-inch main passes along St. Vincent-street over the bridge, and through the Semaphore district to the water tower.” [Adelaide Observer 8 Jan 1881]
“An inspection of the Semaphore watertower was made by the councillors of the local municipality. . . The building is 110 ft. high and stands on the summit of the highest ground in the locality. The structure consists of six storeys, including the basement. . . The three floors above this are used as living chambers, but are not regularly occupied. The tank containing the water is built above. . . The water when the talk is full will supply ordinary wants for fully five hours.” [Advertiser 4 Feb 1891]
“From 4 o'clock this afternoon the residents of the Semaphore will enjoy what they have so badly needed in the hot weather, and so long endeavoured to get — an increased supply of water. . . To lessen the rise of the district being cut off when the bridge is opened a water tower was some years ago erected on a high position at the Semaphore. . . but last year, at the height of the hot weather, it did not to any extent minimise the inconvenience caused by the poor pressure of water. . . nothing would ensure a satisfactory supply but the laying of a new main direct from the Happy Valley works.” [Register 17 Aug 1898]
“The water tower at the Semaphore is used for water storage purposes. Should the consumption from the mains become greater than the capacity of the mains to supply it the deficiency is met by water from the tower. If a burst should occur in a main the supply in the tower is drawn from. The tower m kept full, but is emptied and cleaned periodically.” [Advertiser 14 Oct 1915]
“Well known as a landmark and a guide to navigators, the Semaphore water tower. . . has passed its span of usefulness. No one wants it now. Tenders for its purchase were called by the Engineering and Water Supply Department, but as no buyers were forthcoming this tower of ‘hand-made’ bricks will come down to release the valuable land for the building of houses. . . Summer consumption rate now would empty the huge tank in less than, an hour. . . The tank was used to maintain pressure until about-a year ago. . . The late Mr. Thomas Sanders, who for more than 40 years was superintendent of Port Adelaide Waterworks district, used the tower as a summer residence, and under its water load of nearly 300 tons had perhaps the coolest ‘house’ in the town. Mr. Sanders supervised the erection of the tower and the filling of the tank. He retired in 1910. As a landmark, the white-topped tower is mentioned in navigation books. Until recently there was a lead light on the seaward side. The tower is the first object which masters of incoming ships see when approaching the Semaphore anchorage. As an observation point it used to have its advantages in the early days. From the tank platform incoming mailboats could be seen an hour earlier than from the lookout of the nearby signal station.” [News 2 Jul 1935]
“A Well-Known Landmark at Semaphore. The Lofty Water Tower. . . capable of conversion into Small Flats. . . Extremely Low Upset Price of £150.” [Advertiser 23 Apr 1936 advert]
“The lofty water tower, a well known landmark at Semaphore, was sold by auction this afternoon to Mr. A. L. White, dentist, of North terrace, Adelaide. His intentions are to convert the structure into flats. Bidding started at £150 and a satisfactory figure was reached before the sale was effected. The building consists of four stories with a basement, and a large tank.” [News 23 Apr 1936]
“The Old Water Tower at Semaphore, well-known as a landmark and guide to ships, is to have a block of flats attached to it. The tower was used to supply Lefevre's Peninsula with water when the supply was cut off by the opening of Jervois Bridge for ships to pass through. The purchaser of the property decided not to demolish the structure because of its historic associations.” [The Mail 5 Mar 1938]
“Mr. White bought the tower at an auction sale two or three years before the war. When he bought it he was inundated with letters from Semaphore residents asking him not to demolish ‘the grand old building’. A letter from the Harbors Board pointed out that if he had the tank demolished it would spoil a series of new charts showing the tank as a navigational aid. Mr. White has built two three-storied flats alongside the tower, and would convert the rest of the building into additional flats, only the 25-ft. diameter octagonal rooms are a sub-divisional problem.” [News 16 Aug 1948]
but the dress is gorgeous, and it's all i've got for today.
didn't buy this dress, but i did buy this one
only mine is the shorter version.
i'm wearing it to busch gardens tomorrow, so i guarantee you'll see in in my stream : )
currently listening : breathe in - frou frou
(Ai Yazawa)
Tonight, the moon is hidden altogether. It’s presence is given away only by its light passing through the clouds, and then again through the trees. But that is more than enough proof that she is there, tugging at the oceans - and at hearts everywhere.. After all, our bodies are mostly water, blood and bone, aren’t they?
Why wouldn’t we be effected just as strongly as the ocean as the moon sweeps from horizon to horizon.. Maybe that’s why we toss and turn in our beds on moonlit nights… or maybe not..
But not as bad as they were yesterday and the swelling isn't as bad either. It's probably bad when sunburns swell up, huh?
I think this is an Orange County Sheriff vehicle, but I could be wrong. Either way, it's a GREAT unmarked car!
This is another angle of the same car:
www.flickr.com/photos/formerwmdriver/4788781980/
Note:
This photo may be copied, used, or reposted as long as the website watermark (www.flickr.com/formerwmdriver) is visible or credit is given to FormerWMDriver for capturing this photo. As a courtesy, please let me know where it's been used, (I'd like to see it too). Thank you!
Copyright 2010 - Alan B.
Pavlova number one. Ina Garten's recipe: 4 extra-large egg, 9" circle, 1.5 hours at 180 degrees with a one hour cool-down in the oven. Evidently, not enough heat.
The Suez Canal is 163 km (101 mi) long. The minimum bottom width of the channel is 60 m (197 ft) and ships of 16 m (53 ft) draft can make the transit. The canal can accommodate ships as large as 150,000 dead weight tons fully loaded. It has no locks, because the Mediterranean Sea and the Gulf of Suez have roughly the same water level. The canal utilizes three bodies of water—Lake Manzilah, Lake Timsāh, and the Bitter Lakes (the latter is actually one continuous body of water)—and is not the shortest distance across the isthmus. Most of the canal is limited to a single lane of traffic, but several passing bays exist, and two-lane bypasses are located in the Bitter Lakes and between Al Qanţarah and Ismailia. A railroad on the west bank runs parallel to the canal for its entire distance.
Fine literature it ain't- but it's fun!
Go-Go Girl's of the Apocalypse is one of those books that you expect to find an add in the back for X-ray vision glasses. But it's not a graphic novel and there are no pictures.
Surprisingly it's a great, though somewhat tasteless, read.
It's the story about a group of people and their adventures in a post-apocalyptic world. Now that sounds nice... did I tell ya about the Nightclub called “Joey Armageddon's Cafe A Go-Go”? That's the place to go after a hard day of wandering around a radioactive wasteland. There you can get food, booze, whores, music and safety in a very unsafe world populated by gangs of cannibals and bandits.
It's also a unique way of explaining how an emerging society might create a feudal system of government and laws along with a basic economic system- taught by a 14 year old boy who spends lots of time playing Doom and fantasizing about that Resident Evil babe.
I liked it!
Call it trash but I see this as male version of “chick lit”.
Give it a try.
Click here for this years 365 collection.
Instacrush. She's with three friends and leaves early, and what a smile.
I pick up a last-minute shoot despite the drenching rain, and head out to some sort of Halloween party at some sort of club to benefit some sort of theatre company. Hey, what do I know, I just take the pictures.
It's hella dark here in the upstairs party room at Libation on Ludlow Street, of course, and cramped, and good fun all around. I'm not sold on the promotional orange-infused tequila, but life is like that. Nightclub party crowds often leave me unimpressed; these folks are way more fun than usual. And dressing up silly really brings out the best in people.
I'm here on assignment tonight with New York Cool. A set of partygoing shots from tonight runs in the November 2006 issue.
For the record: cat ears. See 'em? It counts as a costume. In-sta-crush.
superheroesincolor: Sleepless #1 (2017) // Imagine Comics “ Lady “Poppy” Pyppenia is guarded by the Sleepless Knight Cyrenic, but danger is around every corner once the new king is coronated. “ Story: Sarah Vaughn, art: Leila Del Duca, Alissa Sallah Get the comics here [Follow SuperheroesInColor faceb / instag / twitter / tumblr / pinterest]
It rained cats and dogs but they did not cave in. Following the call for a worldwide demonstration on 8 july 2005 , a vast number of Ethiopians living in The Netherlands demonstrated yesterday in front of the Dutch Foreign
Ministry, Dutch Parlament and American Embassy. All participants in the rally strongly requested a free, peaceful, fair and transparent conclusion of the may 2005 national
election and all types of harassement on the people to be stop in Ethiopia.
The Netherland is renowned for promoting democracy, good governance, the rule of law and human rights. The rally asked the Dutch people and government to stand-by 74 million Ethiopians and support their wishes expressed through their massive vote caste on may 15, 2005. (The Netherlands Organizing Committee)