Images of my favourite mountain hare "Bo".

The Green Hairstreak holds its wings closed, except in flight, showing only the green underside with its faint white streak. The extent of this white marking is very variable; it is frequently reduced to a few white dots and may be almost absent. Males and females look similar and are most readily told apart by their behaviour: rival males may be seen in a spiralling flight close to shrubs, while the less conspicuous females are more often encountered while laying eggs.

Just spotted the highly unusual and possibly illegal activity of this Stagecoach driver whilst on the move...are we to think that maybe he doesnt want to be photographed...July 11 2013.

Thought I should show this as typical Cormorant preening & wing drying behaviour after diving session. they have to do this because feathers are not water resistant like a Duck's are. A bit windy & some distance away so TC + Izoom used for an EFL approx. 1500mm. Taken this morning @ a local pool

There were a number of Red-breasted Mergansers in Portland Harbour this weekend. Towards the end of the day, this pair separated from the others and starting to exhibit behaviour that I had not seen before. The male courtship is often seen at this time of year, but this was different, in that the female was looking very submissive with her tail pointing up. Typical mating behaviour but surely not in December. Anyway as this series of images show it was clear was a mating attempt or pair bonding.

We were observing three lionesses at a carcass, when the male suddenly appears. After the kill the males usually eat first, lionesses next—and the cubs get what's left. This male was just claiming his portion.

Hope you will enjoy this series.

Some really nice visitors to a local reserve including a pair of Redpolls, unfortunately I couldn't get any shots of the female on this occasion.

Found on the path near the pond at Woods Mill - really large, are these hornets or queen wasps? What are they doing? Fighting or mating? They did now move much and were not distracted by me standing over them.

ID as European Hornets (Vespa crabro)

Greater Manchester Police has praised the behaviour of visitors to Manchester during a weekend of sport in the city.

On Friday 20 May 2016, the Great City Games saw a number of athletes compete in various events on a purpose-built athletics arena in Albert Square and track on Deansgate.

The following day (21 May 2016) saw Manchester United beat Crystal Palace 2-1 to win the FA Cup at Wembley Stadium, with a number of fans watching the match in public venues throughout Greater Manchester.

The weekend extravaganza concluded on Sunday 22 May 2016 with over 30,000 lining up to take part in the Great Manchester Run before England defeated Turkey 2-1 at the Etihad Stadium in a UEFA Euro 2016 warm-up match in the evening.

The events saw tens of thousands of visitors to the city centre, creating a buzzing and carnival-like atmosphere.

Assistant Chief Constable John O’Hare said: “This has been a fantastic weekend for Manchester and the atmosphere in the city has been superb from start to finish.

“It was great to see so many pictures of smiling faces and people having a good time and I hope everyone who has visited the city this weekend will be going away with some great memories.

“I would like to thank everyone who has played a key role in ensuring that the weekend has been successful.”

For more information about Policing in Greater Manchester please visit www.gmp.police.uk

To report crime call police on 101 the national non-emergency number.

You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.

Greater Manchester Police has praised the behaviour of visitors to Manchester during a weekend of sport in the city.

On Friday 20 May 2016, the Great City Games saw a number of athletes compete in various events on a purpose-built athletics arena in Albert Square and track on Deansgate.

The following day (21 May 2016) saw Manchester United beat Crystal Palace 2-1 to win the FA Cup at Wembley Stadium, with a number of fans watching the match in public venues throughout Greater Manchester.

The weekend extravaganza concluded on Sunday 22 May 2016 with over 30,000 lining up to take part in the Great Manchester Run before England defeated Turkey 2-1 at the Etihad Stadium in a UEFA Euro 2016 warm-up match in the evening.

The events saw tens of thousands of visitors to the city centre, creating a buzzing and carnival-like atmosphere.

Assistant Chief Constable John O’Hare said: “This has been a fantastic weekend for Manchester and the atmosphere in the city has been superb from start to finish.

“It was great to see so many pictures of smiling faces and people having a good time and I hope everyone who has visited the city this weekend will be going away with some great memories.

“I would like to thank everyone who has played a key role in ensuring that the weekend has been successful.”

For more information about Policing in Greater Manchester please visit www.gmp.police.uk

To report crime call police on 101 the national non-emergency number.

You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.

crucifix and camera:

Sunday 1st – Sunday 8th April

Taking the bus up the hill from Beit Sahour to Bethlehem is an experience in itself. Grinding up and down through whining gears, bumper to bumper with any vehicle slow enough, drivers show little mercy on these black-fuming beasts. Today, before the bus even made it out of the dusty potholed terminal it jerked to a halt to make way for an Al Aqsa Martyrs’ Brigade convoy; kefiyah clad passengers sat out of car windows clattering off rounds from old Kalashnikovs, and others a couple of quick-fire sprays from Israeli smuggled M-16 machine guns. And this in the middle of Beit Sahour, just outside the towns very own answer to Spar – Suq a Shab (people’s market). This was the first time I had seen a gun toting militant parade in the four months I’ve been here, so it was a little unnerving at first and, being absorbed in myself, I was initially unable to gauge the reaction of people in general. However, as the adrenaline stemmed, the lifting silence, raised eyebrows and the slight but despondent shake of heads indicated that this behaviour is not exactly appreciated, especially not in middle-class Christian Beit Sahour. As street sounds slowly infiltrated back into the silence, the impression I got was a little like a creature tentatively protruding its feelers after an impulsive retraction. The Palestinian people in general are just sick of fighting; they sleep, eat, and read politics, and know that this militancy is getting them nowhere. It hasn’t done since the 1940’s so why should that change now. These ‘gunmen’ are for the most part just early twenty somethings, more likely to invite you to their homes for mint tea and a good dinner than cause you problems; but they're young, angry and putting on a macho show with a bit of Palestinian solidarity thrown in. And the ones that are serious; they need to reconsider what it is they are up against. They are doing more harm to the Palestinian people than their revolutionary ethics account for. The Palestinians will win over eventually but it will not come from egocentricity.

Up the hill in Nativity square (nativity church marks the spot where Jesus is said to have been born) the usual groups of intimidated looking tourists can be found, huddled in packs, bags and cameras held tight, trying their hardest to ignore desperate local hawkers pushing imported Chinese tat and bleached camera film. The vendors hang out like pack dogs, the pneumatic hiss of an opening coach door prompting Pavlovian salivation. Americans buy things, so the vendors say, but ‘Russians no good’, ‘Koreans no good’, even the Spanish, ‘no good’. I haven’t seen any British groups. I have a friend from Bethlehem who sells necklaces in the square, the kind I can remember my grandmother wearing. Sadly he fails to heed my advice: I have tried to tell him he needs to try a different angle, something religious at least, not as ‘granny’, but he tells me his sales permit will not allow any Christian goods to pass through his hands; necklaces and hats only, not even rosaries. All the vendors in the square need permission from the Palestinian Authority, but the permits given out obviously emanate from corrupt officials earning a bit of tourist shop commission on the side. There is certainly some sort of tourist racket going on but it’s hard to know the truth among some of the wilder claims. These vendors are up here seven days a week trying to make ends meet, chasing timid tourists that only buy as a means of opting out of hassle from ‘Arabs’. It is miserable to watch: men in their sixties forced into hawking “Arafat kefiyahs”, fluffy toy camels, and second rate postcards. As little as 7 years ago Bethlehem city would have been as bustling as neighbouring Jerusalem (10 mins away) but the 8 m concrete wall that now separates all aspects of their historic relationship has created an impoverished Bethlehem that is showing signs of ever-increasing ghettoisation.

Watching the way tourist groups interact with the locals in Nativity Square you can almost hear the precursory words of Israeli tour operators warning of imminent Palestinian danger – ‘ignore the Arabs, just be friendly and they’ll eventually give up and go away’. A couple from Latvia that we got talking to told us how they had been seriously warned against visiting the West Bank – this from an Israeli travel operator. They wanted to travel from Jerusalem to Jericho and then on to Jordan: this they had been advised against. If you ever do the journey for yourself you will realise the irrelevance and ignorance of these warnings. After living here four months I can’t help but laugh at the unnecessary panic tourists seem to endure, arms locked together, fast trotting nuns, wincing old ladies, and blinkered Bethlehem daytrippers: I saw a couple of these clutching each other tightly, running to catch up when their group left them 20 yards or so behind. I’m pretty sure I could hear their sphincters squeak. I find it intensely absorbing to just stand around and watch these people flock in and out of Bethlehem, many without much of a clue as to the situation here. Most come in on big shiny silver buses, dropped off then herded in and out of the church in an efficient no time wasted operation, the insensitive or ignorant among them sporting “I LOVE ISRAEL” t-shirts, or “ISRAELI ARMY” caps. As I walked past a large group of tourists, I stopped to try and take a photo of about five of the group all aiming digital devices in one way or another. I couldn’t help but stand and gawp, especially as one of them was wearing the “ISRAELI ARMY” cap I just mentioned. The image, I at least had in my head, really said something about our digital media age, and, in the sporadic aim of fire, the general associated confusion of our generally over loaded, despondent senses. Tourists are happily snapping away at the benign and the superficial but in the hurried tour program process they are missing the hidden all important truths. You would think that spiritual centres would be the last bastion of prosaic romanticism and wisdom but they seem to inadvertently be basins of attraction for two dimensional digital imprecisions.

The funniest thing I have seen, or the saddest, has to be people/pilgrims taking photos of the silver gilded star alter that marks the spot where Jesus was born. Photos will, expectedly, be taken, but some people, more the tourist element, seem to spend more time interacting with the 2inch screen on the back of their camera than they do with the immediate experience itself. The other thing I saw, possibly the most warped in the church itself; a tourist down in the manger area holding a video camera aloft in an unwitting gesture of praise to Digi-God, viewing the half swivelled screen from below, as he took in an over head view of the nativity alter. He watched the whole process in real time on the back of his camera; even stranger. What is happening to direct experience? All these images, stored away in pixels. Where do they all these 0 and 1’s, depicting trillions and trillions of caught moments, end up?. I have been envisiging a digital intelligence perusing the files of internet connected PC’s, free to upload images, slowly piecing together a perceived human reality – compiling images taken from different angles, perspectives, watching characters and their expressions, piecing together relationships, histories, and agendas.

You might argue that I spent more time looking and thinking about tourists instead of the antiquities at hand; maybe so but if these post-popular pilgrims have signed up to this then they would be on the end Jesus’ sympathies. They are truly sheep lost in fluffy clouds; awe struck by the grandeur and missing the hair-line fractures.

As I was saying before; back to the woman wearing the “ISRAELI ARMY” hat. I caught the eye of someone standing in her group just feet away. Feeling slightly irritated at the woman donning the locally offensive cap, I asked her companion, “Do you know what country this is?” After thinking about it for about 10 seconds she said, “Bethlehem?” Then after another five, “No sorry, can you tell me please?” Not even “Israel”: I would have forgiven her for this, at least.

Realising how little tourists actually know about the situation here, a friend and I, at a later date, put together a questionnaire to put to tourists up at the church of the Nativity. We asked them: what country they thought they were in - 50% said Israel (Bethlehem is West Bank, Palestine); on a rudimentary regional map, to name countries - about 20% gave accurate answers as to the location of Israel and the Palestinian Territory [West Bank and Gaza Strip], one person didn’t think Gaza was part of Palestine); is Bethlehem under military occupation? - 80% said no (it is under occupation); is Palestine in Israel or Israel in Palestine? - 50% said Palestine was in Israel (it is the other way round). Considering how many tourists pass through Bethlehem every day it is disconcerting how few have any clue as to what is going on here.

I have a couple of friends who own a shop, in a back street behind the main square. Afram, an orthodox Christian, goes off “hunting” for tourists from time to time, but usually he sits drinking cup after cup of sweet Nescafe and smoking a lot of long ‘Parliament’ cigarettes. His rough voice and hacking cough have finally put me off smoking. I have sat in their shop for hours in all, drinking untold amounts of coffee, and playing backgammon (sheish beish); throughout which time I can count the number of tourists I have encountered on two hands. Unless these shops are in on the corruption, the tourist business is all but dead. Michael, Afram’s nephew and ‘business partner’ has his story. He moved from Jerusalem to Bethlehem, with his mother and sister, when he was young, pre-first Intifada (first Palestinian uprising against the Israeli occupation) (pre-1987) when ID cards were not required to move between the two cities. This, in those times was no big deal; a little like moving from Redhill to Reigate, or Caernarfon to Bangor. However, Michael is now caught in a very strange situation; he has no ID, no official identity and is going through a lengthy and costly legal case to obtain such. The Palestinian Authority wont give him a West Bank ID because they don’t want to concede Jerusalem to the Israelis, and the Israelis don’t want to give him a Jerusalem ID because they consider him a Bethlehem Palestinian: the consequence being that for the majority of his life Michael has been unable to move beyond Bethlehem District limits (military checkpoints and ID checks separate all of the West Bank’s cities), open a bank account, get credit, own a house, drive a car, vote; all the things we are offered on a plate should we so want them. Michael tells me he is, by far, not alone in facing such mechanical bureaucracy. Sadly, similar cases are common in the West Bank.

Just down the hill from Michael’s shop is Jabel el Mawleh, a Muslim community of 50 or so ram packed houses most of which are set on a breakneck hill (taxis take an exentuated run-up to tackle the slope, wheel spinning toward the top). The ancestors of the majority of the residents were originally a farming community from Jerusalem’s Malhe area but were transplanted here after forced evacuation by the fledgling Israeli army during Israel’s 1948 ‘war of independence’. Jabel el Mawleh is, therefore, officially a refugee community awaiting right of return to its home, but this is unlikely unless the state of Israel is dissolved. Malhe, their old home, is now home to a huge marble floored shopping mall full of grey faced shoppers brandishing carrier bags and mindlessly perusing bright shiny things. If you lend an ear above the din you can hear the all encompassing word out of which all of consumerism was born; Mongggggggg, reverberating on and on through emptied, market perfected minds, oblivious to the history of Malhe’s refugees behind the wall and over the hill in Bethlehem.

And behind the wall the Palestinians remain forgotten, beyond the horizon of the world popular media until a saleable atrocity prompts air-time. What we are not shown is how the atrocity is ongoing; a day by day globally insignificant human tragedy. There are more international journalists per square mile in Israel and Palestine than anywhere else in the world, but Israel continues unheeded in the Occupied Palestinian Territories.

Starling (Sturnus vulgaris) murmuration. Poole Harbour, Dorset, UK.

If starlings wore white...

photo.domgreves.com

Fuut/Podiceps cristatus/Great crested grebe. Baltsende futen, Kwakelweg, Midden-Delfland, bij Duifpolder, 6 january 2022. Dit schijnt de 'plantendans' te heten en wordt alleen uitgevoerd door futen die al langer bij elkaar zijn.

I think this is how the behaviour story goes...It's a composite of several shots, and not necessarily the same pair.

Next

stanbonnar.net/1998-2/

Context Provocation Mythogram (Part 1 on Lost by David Shrigley) (part 2 on The Messenger - by Bill Viola)

I had seen the grey and white pigeon with black bits, on a number of occasions. It seemed to have a habit of standing in the gutter at Gorbals Cross, even in the pouring rain. Why it seemed indifferent to the wet, when everyone else in Glasgow was running for shelter, I could only wonder at. Then I saw this notice Sellotaped to a tree in a park. It had an intriguing strangeness about it, so I called the telephone number, but it was unobtainable. There was a cold wind blowing when I returned to the park, but it brought with it a faint aroma of baking bread. I moved in close to the advertisement, to try and understand its logic, but suddenly a colder gust tore the scrap of paper from the tree, and as I watched, it soared away and fluttered in a huge grey Glasgow sky.

What was the significance of the advertisement? Glasgow must have a million pigeons, all of them grey and white with black bits, so why would anyone need to advertise for one that's 'lost', and then by the same token imply that they didn't want to find it anyway? I began to suspect that there never had been a pigeon, and that something quite different was lost. But how do you find what's lost, when you don't know what you're looking for?

There does seem to be a pigeon living, so to speak, in the visual language of the notice. It's an ideal, not a physical pigeon. A kind of word pigeon, which seems to be hinted at by the addition of the letter 'd' to the word pigeon, suggesting a creature hybridised from two words:

pigeon: a bird with a heavy body and short legs, sometimes trained to carry messages.

pidgin: language, not a mother tongue, made up of elements of two or more other languages.

Is what is sought a normal sized, mangy, grey white and black, nameless bird, with short legs and a heavy body? Is it sometimes trained to carry messages in a language made up of elements of two or more of the languages? This is not so confusing, because any text carries at least two themes. Some are read in the words, and the others can be read between the lines. By doing this, and accepting that there is only language, we can try to understand the difference between this ideal pigeon and a pigeon-shaped physical thing.

Supposing, for the sake of argument, that there are such things as pigeons, (and we can't tell from the advert that there are), we could make an inventory of things we think we know about pigeons. We could then say, that this is an inventory of assumptions that are implied by, and therefore used by the advert to kindle the ideal pigeon. They lie as it were, between the lines of the advert, but they affect the language it uses, and the way it looks.

Of all we think we know about physical pigeons, one important difference is that they live and die in a city of cliffs and ledges. They don't experience the city they shit on, and fly in, as the buildings of an urban social system. We experience their behaviour as a sequence of differences, and when we think we understand these differences, we make words for their different ways of behaving. Through language, pigeons are absorbed into the structure of the city; but they aren't aware of being absorbed into a world of words. They experience the city as pure spatial difference, and they don't need their language to indicate objects.

This is where the two languages of the advert seemed to conflict. Language for us is the means by which we try to organise the world, but between the lines, we see that language for a pigeon is not that at all. We could call this conflict 'poetry', and leave it at that; but that might divert us into art, and away from the city. If we are to find and read its lost message, we should really face head on, the dangers that the advert imposes on logic.

A pigeon's life is the defence of its pigeon-hood. Everything a pigeon does, is aimed towards its survival until that situation is impossible. Even its call. We hear a pigeon making a cooing sound that differentiates it from the other things in our frame of reference, and we say that one of the reasons that this thing is a pigeon is because it is cooing. But cooing is not metaphorical language, made up from various subtly different sounds that represent things like the eggs and nest. Although there are certain modulations of cooing, these are not differentiated from each other by their need to function in a language as a sign for something. Cooing is part of the sexual posturing of a pigeon, and because of this, cooing is the profound defence of its own pigeon-hood. As far as we can determine, a pigeon is absolutely its own most cooing thing - for itself and only for itself.

A pigeon is essentially an 'am cooing' thing, not a self-conscious 'I am cooing'. Cooing is pigeon; but that 'is', as an implication of presence, is only as far as we can say it with words, because pigeons aren't inside something called presence. And because pigeons have no need to represent themselves to themselves, they have not evolved a language that can elevate the self, that a pigeon could be conscious of, to the status of the genetically infinite.

Our consciousness of time as a linear unfolding of 'nows', centred on the present, supports a common language structure that is also linear. We talk in time, and we hear ourselves speaking at this present moment. Our language is made of words that are repeatable ideal values, derived from ideas and from things like pigeons. We hold these things ready for use, and at any time, we can represent them, so to speak, almost as if they are physically here. But to be able to communicate in this way, we need to suppress in a quite unethical way, that physicality of things, the unity of which is the very idea of pure spatiality, that profound exterior difference between any one present moment and the next, that would compromise and confuse the linear logic of language. We must suppress the physicality of things, or we wouldn't be able to speak, for living in the pure breadth of unlimited relativity. But the physical nature of pigeon shit is never experienced through discourse. The sanctity of our consciousness of pigeons is seldom contaminated by the abject orifice.

This necessary degree of colloquial insulation from the physical is reflected in our practical behaviour. We have a manual dexterity that enables us to arrange materials, and experience them as such. This is because our internal time consciousness predisposes these skills and materials to being for the sake of some future arrangement, and for some progress towards a better situation. We call this technical expertise, technē, which was for the Greeks, crucially, a practical experience gained from encountering the differences of the physical world, which they were part of.

This view from within the physical world was manifest in their art and architecture, and the Greek body and mind was no doubt fused to the planet. But this plural and diverse way of thinking was already being suppressed through the linearity of a language that had to be made to account for the capitalism and control of material wealth. Derrida's reference to Leroi-Gourhan's text, describes this:

"The development of the first cities corresponds not only to the appearance of the technician of fire, but... writing is born at the same time as metallurgy. Here again, this is not a coincidence... it is at the moment when agrarian capitalism began to establish itself, that the means of stabilising it in written balance accounts appears, and it is also at the moment when social hierarchization is affirmed that writing constructs its first genealogists... the appearance of writing is not fortuitous; after millennia of maturation in the systems of mythographic representation, there emerges, along with metal and slavery, the linear notation of thought. Its content is not fortuitous."

Through the centuries, this linear notation assumed an ascendancy that changed the way European people thought, and the type of questions they asked. Technical specialism and linear notation gradually came to repress what Leroi-Gourhan calls the "Mythogram" - a writing that spells its symbols pluri-dimensionally. Gradually, people asked less the question, why is this the way it is, and more they began to ask, what is it in its own structure? This change of purpose may be evidence that a 'culture' had begun to see itself as self-sufficient; but it was also the opening of technology, that paved the way for an unlimited globalized commodification.

Today, the technical operations of our production lines dovetail smoothly and imperceptibly with linear language. These two modes of structural or systemic defence become synonymous in the word technology, which is the practical management of something called nature, within the voice of consciousness. This ideal world enables us to avoid grappling with pure awkward difference.

Pigeons are not technological. A nest isn't built from twiggy and feathery materials. As a pigeon grapples with the pure awkwardness of physical things, it's not aware of them as materials for progress. What we call materials for nestbuilding, are for a pigeon that exterior part of its own physicality, that must be arranged as a defence of its pigeon-hood. A pigeon is that properly constructed nest, the truth of which is only verifiable in terms of eggs and chicks. Pigeons are their own profound physical relationship with the planet, they are that very spatial exteriority of difference between them and the things they deal with, that one day just stops.

By calling on lost feral pigeon, the notice implies something of this. What is so disconcerting, or indeed dangerous about it, is that it plugs straight into that unnameable spacing, that was already there between one present moment and the next, before the very idea of representation. In other words the advertisement cannot be a representation derived from anything; the advertisement is a purely physical, and visual thing. You might say that its words were never voiced, or that its speech, which would always have been the easiest and most powerful way to represent and dominate things in the breath of its spirit, is immediately silenced by a pigeon that could never be present. Or even lost.

By implying that neither nests nor twigs exist as such - by making us think the one as a trace of the other - the advert is quietly and persistently subverting all urban technologies. By drawing on that very unremarkable ubiquitous thing, which is the absolute opposite to what is required for any marketable item, the notice introduces a lethal virus into the world of advertising. By calling with words, to a pigeon that could never be lost, the notice does violence to the logical structure of language. In fact, by the invocation of something that could never be present, the advert erases its own words as representations. Pigeons do not exist. This advertisement is essentially and profoundly untrue. The answer to the question 'what is lost?' is indeed 'what is lost?', or at least that voracious mode of questioning, and with it goes the assumption that texts relate to objects. Because it has used the ideal pigeon, as pidgeon, to silence its own voice, it hangs there abjectly, but quietly optimistic.

To write these things is to think towards deconstruction, and to be suspicious of the power assumptions inherent in a language of representation. The central currency of this language is the image. Which is why so much of traditional art practice has, in recent years, been called into question, by artists whose thoughts tend towards deconstruction. This may have something to do with what Joseph Kosuth was thinking about when he said in 1969:

"Being an artist now means to question the nature of art. If one is questioning the nature of painting, one cannot be questioning the nature of art. If an artist accepts painting (or sculpture) he is accepting the tradition that goes with it. That's because the word art is general and the word painting is specific. Painting as a kind of art. If you make paintings, you are already accepting (not questioning) the nature of art. One is then accepting the nature of art to be the European tradition of a painting - sculpture dichotomy".

Well maybe. It all depends on the context and the intention of the image. David Shrigley's advertisement for a lost pidgeon, as an advertisement in a world of advertising, is a static image that successfully interrogates itself to death, and by doing this, performs deconstructive surgery on its greater technological structure.

Context Provocation Mythogram Part 2 - on The Messenger by Bill Viola

A critical essay by Stan Bonnar

link to still from the video: www.flickr.com/photos/stan_bonnars_artworks/9640685983

In 1996, the church of England's chaplaincy to the arts and recreation in north-east England, commissioned the American artist Bill Viola to make a work in response to Durham Cathedral. The building of this great cathedral was begun in 1093, and it is considered to be one of the finest examples of a Romanesque-Norman architecture in Europe. Viola's artwork is a video entitled 'The Messenger', and this is how he describes the piece:

"A large image is projected onto a screen mounted to the great West door in Durham Cathedral. The image sequence begins with a small, central, luminous, abstract form, shimmering and undulating against a deep blue-black void. Gradually the luminous shape begins to get larger and less distorted, and it soon becomes apparent that we are seeing a human form, illuminated, rising towards us from under the surface of a body of water. The water becomes more still and transparent and the figure more clear on its journey upwards towards us. We identify the figure as a man, pale blue, on his back rising up slowly. After some time, the figure breaks the surface, an act at once startling, relieving and desperate. His pale form emerges into the warm hues of a bright light, the water glistening on his body. His eyes immediately open and he releases a long held breath from the depths, shattering the silence of the image as this forceful primal sound of life that resonates momentarily in the space. After a few moments, he inhales deeply, and, with his eyes shut and his mouth closed, he sinks into the depths of the blue-black void, to become a shimmering moving point of light once more. The image then returns to its original state and the cycle begins anew."

The scandal which ensued the installation was eagerly grasped by the national press. This response from John MacEwan in the Sunday Telegraph:

"On press day, journalists arrived to find to the Dean and Chapter in a flap. They had been legally advised to protect themselves against indecency charges by getting police clearance. Screens were being hastily arranged to hide the film from the general view, because the police had warned that the sight of 'appendages' might upset the public. As the Dean explained: A child who had been sexually abused might come into the cathedral and be disturbed by a large image of a nude male.

"The Dean praised the film: I only saw it this morning, but I think it is a great work of art. Canon Bill Hall, who commissioned the work, added to general approval that it was regrettable it could not be seen as conceived, in full view at the west end of the nave.

"Such verbal support cannot conceal the fact that by admitting the film can cause offence, the Dean and Chapter immediately put themselves in the wrong. To add humiliation to lack of judgement, they have also bowed to the secular authority of the police on a matter they claim to be spiritual. The ensuing mess is no more than they deserve. By turning a blue movie into a Blue Movie, there does indeed seem very good reason for an outraged member of the public to take them to court. The heavy breathing of the soundtrack is now far more scandalous than the screened-off nudity."

Viola's intention had been to make The Messenger: "...have this resonance with, hopefully have a dance with - on the positive side, - on the negative side maybe a conflict with this incredibly powerful place." But although he hopes that the work will have a perceptible interaction with the place, somewhere between dance and conflict, the result was off the scale. In Durham the messenger will inevitably be remembered as screened and censored, so it is worth trying to understand what happened.

It should be noted at this point that The Messenger was also seen in art spaces around the country. I saw the work in the South London Gallery, and although the space was quite dark, being illuminated only by the video projection, there was little resonance with the building itself. I approached the work from this location. Under normal circumstances, the time that the cycle takes, would have involved the terminal expulsion of breath while underwater. This technological stretching of time could be viewed as a subversive commentary on the breath, the voice, and the spiritual dominion of man - a deconstruction of representational purity, glimpsed through an image of the very invincibility of man in fortress 'metaphor'. The authenticity of this view would be signalled by abject desperation, the symbol of a search for the means of linguistic suicide. But although the man is said to be desperate, there is nothing in his body language to suggest despair. That Viola's man is not distressed by any technological dislocation from the meaning of his image, might suggest a utilisation, rather than a critique of metaphorical language.

If this is true, it suggests that the messenger does not address the problem of time and language to the extent that's possible in video artworks. It may be that the water is a metaphor for the subconscious in unity with its physical surroundings, and that this is evidence of pluralistic thinking; but the apparent ease with which he uses metaphor, means that the image as an ideal narrative object, cannot be wrested away from a dominating subject. Because metaphor is essentially derivative and linguistic, its viability as a tool for use towards a greater understanding is in doubt, immediately understanding attempts to dig its way out of representational language. Viola stops The Messenger from drowning through the use of metaphor.

Although Viola reintroduces the human body into the Christian spiritual equation after its exile for centuries, he fails to convince the Sunday telegraph art critic, that The Messenger is nothing more than "... yet another example of body art, its concentration on the physical the reverse of spirituality." Yet surely, as one so involved in the mystical aspects of religious thought, it could be expected that an exploration of mind as body would be central to his project, and that the messenger's body would not be isolated from its own abject but nevertheless potentially ethical reality, by an envelope of spiritual consciousness. Nevertheless although bathing in a linear model of time, The Messenger is the catalyst that causes the very foundations of Durham Cathedral to shake.

It could be argued that what was being censored was not the nudity of the messenger, but the idea of ecstatic love as a way to God. Bill Viola writes that his work is based in unknowing, in doubt, in being lost, in questions and not answers, and he relates to the role of the mystic because of this. He is fascinated by the ancient Christian teaching called the via negativa, the basic tenet of which is an unknowability of God, who can only be approached in love - through the body as much as through the mind of the individual. By love, the soul enters into union with God, a union not infrequently described through the metaphor of ecstatic sex. The via negativa was eventually dominated by the more familiar via positiva of today, a method of affirmation that describes positive, human attributes such as Good and All-Knowing to the image of a transcendent God. But there is also an other aspect to ecstasy.

In his book Being and Time, Martin Heidegger disclosed ecstatic temporalising as primordial to the commonsense sequence of 'nows' we recognize as everyday time: "Temporality is the primordial 'out-side-of-itself' in and for itself. We therefore call the phenomena of the future, the character of having been, and the Present, the 'ecstases' of temporality."

He also disclosed temporality as the ontological meaning of care, and care as Being-towards-death, from which one might assume that ecstasy, both ontological and colloquial, encounters death in a way that would be threatening to the infinite linearity of English ecclesiastical time. In other words it could be argued that it would be necessary for the clergy to censor this aspect of ecstasy, even more so than the sexual aspect of the image.

Nevertheless, the attempt to censor many intimate moments of divergent thought, backfired, causing what might have been a gradual evolution of understanding, to become one of a least intended, catastrophic change, that plunged the people, the clergy and the shaman into an abyss of controversy.

To remember an important dream, is to begin to make sense of its symbols. Although these are events in time, what is important in a dream, is the way in which its images are patterned by the brain. This gives a symbolic picture of the subconscious state, and introduces a potential energy for change. To tell about the dream, is to make word signs that represent its symbols. In Durham, The Messenger may have inadvertently threatened the temporal power base of the Church, and provoked an abject dislocation in its language structure; nevertheless, because this is a shared experience, the first thing to change in light of this dream, might be the very language used to tell it.

The Messenger works because Bill Viola is immersed in the same linguistic structure as the church. He is able to open up this meaningful dialogue in a common language, that results in the spontaneous transformation of the situation. This is the only criterion for success. Most important though, is the need to recognize that it's not an artwork entitled The Messenger that people are standing around questioning, but it's their own ideas of what happened, that they are standing among as part of.

When Canon Bill Hall says that The Messenger is great art, he is defining great art within its context. This is close to what Donald Judd meant when he said, "if someone calls it art, it's art." Within that frame of reference, art becomes a word to use, to contextualise an act, to locate it in a social structure of the same name. Here there is a problematic difference of perspectives on art, from two structures that lay claim to ownership of the messenger. When the Dean refers to this as great art, he sees the entire situation at the cathedral as something that's going to profoundly affect his life. He no doubt is very sensitized to the abjectness of the whole situation. On the other hand, when The Messenger is viewed in the isolation of art, a sense of the abject that might signal an intention to bring death into the linguistic equation is missing.

Viola is happy for the work to be shown in art galleries around the country, because he also belongs to an art world structure. But here the problem centres on the definition of something as art. As long as this uni-dimensional conceptual pattern of a specialized social system called art, persists, it will place a barrier between an intention to deconstruct, and any functioning social system which that deconstruction intends to be part of. In this case it forestalls the necessity for art critique to delve into the contextual background of the work, which would reveal the situation as being truly subversive for its context, the Church. This seems to raise the question as to whether it would in fact be counterproductive to place artists-in-residence in such institutions.

To paraphrase Joseph Kosuth's earlier statement, an artist, being a thinker now, means to question the nature of functioning social structures. If one is questioning the nature of art, one cannot be questioning the nature of other functioning social structures. If a thinker accepts art, they are accepting the tradition that goes with it. That's because the word society is general and the word art is specific. The art world is a kind of functioning social structure. If you make art, you are already accepting (not questioning) the nature of society. One is then accepting that the human image can only really be reflected by art, and disseminated as such to society.

Nevertheless, art exists, and a defining factor of deconstruction is that it operates on the periphery of its own linguistic structure. It could be argued that if something is art, then by definition it can only deconstruct the languages of art. To be sure it filters through eventually to a broader church, as minimalist style, but to whose benefit? Although much of contemporary deconstructive art is difficult to commodify, it still submits to an art objectification, which capitalism would no doubt see as its last line of defence. If it is this linear, linguistic, capitalization of physical things that threatens to be erased by deconstruction, then capitalist thinking would need to maintain the Object, in order for its languages to be able to predict an infinity of its own presence. This objectification is a technological distance that corporate interest must proliferate to survive; but it means that people forget what proximity is for.

These political processes through which art appropriates, commodifies, and neutralizes the ethical impulse of deconstruction, thwart even the most determined attempts at linguistic suicide. To be art, it must have at some stage controlled unpredictability for its own pre-diction as art; it must at some stage in its own future, be able and willing to look back on proximity, as something that happened before it became art. And yet it is that very unpredictability of proximity that allows fluid discourse to find its own democratic level. Deconstruction seeks democracy in the silence of the artists voice, but this is inevitably only a demonstration of how to deconstruct. If art is to transcend its own objectification, a new art tendency must be conceptualised from which the whole of art can be deconstructed. If the whole of art could be viewed by the whole of the population, from the multitude of tiny intimate moments in time that would motivate such a tendency, then the silence would be intense.

To begin to recognize what factors might characterise this tendency toward democracy in art, we might refer to Simon Critchley's book, The Ethics of Deconstruction, Derrida & Levinas. In this work, Critchley draws on Emmanuel Levinas' thinking on ethics.

"...Levinas is preoccupied with the possibility of an ethical form of language, the Saying, which would be irreducible to the ontological language of the Said, in which all entities are disclosed and comprehended in the light of Being... the Saying is my exposure - corporeal, sensible - to the Other, my inability to refuse the Other's approach. It is the performative stating, proposing, or expressive position of myself facing the Other. It is a verbal or non-verbal ethical performance, whose essence cannot be caught in constative propositions. It is a performative doing that cannot be reduced to a constative description."

A tendency towards democracy in art might germinate in this spatial relation to the other. Language opens up the issue of HOW being in relation to the human other is articulated, ethical or not, but prior to language is the Saying, as the "...sheer radicality of human speaking... as the very enactment of the ethical movement from the Same to the Other", as the very unnameability of the trace. Art might raise the issue of its own transcendence in this space, as a performance in the unpredictable proximity before the Other.

At issue here is a tendency within the ontological language of art, to say 'Yes' to the unpredictable Otherness of the Other. If as Levinas states, the Saying is my corporeal and sensible inability to refuse the Other's approach, then it makes sense to perform art in a space of maximum unpredictability. This does seem to suggest that the whole of art might best be deconstructed in public spaces that are unrestricted, and in which the Other is not a predictable object in the artistic field of vision.

Unrestricted public space is full of people, who come close in an unpredictable way, but who are nevertheless capable of forming the 'we' who can in this present moment, demanded justice, or take a political decision for the justification of any issue. Art is such an issue, but deconstructive art, as a signification that raises the question of signification, could be a means to rediscover the sheer proximity necessary to democracy.

I want to refer back to the mythogram, but now as a clearing for the writing of stories whose symbols spell themselves pluri-dimensionally, and as a deconstructive continuum for ethico-political decisions. A tendency to open democratic space.

website - stanbonnar.net/

The water buffalo or domestic Asian water buffalo (Bubalus bubalis) is a large bovid originating in South Asia, Southeast Asia, and China. Today, it is also found in Europe, Australia, and some American countries. The wild water buffalo (Bubalus arnee) native to Southeast Asia is considered a different species, but most likely represents the ancestor of the domestic water buffalo.

Two extant types of water buffalo are recognized based on morphological and behavioural criteria – the river buffalo of South Asia and further west to the Balkans, Egypt, and Italy, and the swamp buffalo, found from Assam in the west through Southeast Asia to the Yangtze valley of China in the east. The origins of the domestic water buffalo types are debated, although results of a phylogenetic study indicate that the swamp type may have originated in China and was domesticated about 4,000 years ago, while the river type may have originated from India and was domesticated about 5,000 years ago. Water buffalo were traded from the Indus Valley Civilisation to Mesopotamia, in modern Iraq, 2500 BC by the Meluhhas. The seal of a scribe employed by an Akkadian king shows the sacrifice of water buffalo.

At least 130 million domestic water buffalo exist, and more human beings depend on them than on any other domestic animal. They are especially suitable for tilling rice fields, and their milk is richer in fat and protein than that of dairy cattle. The large feral population of northern Australia became established in the late 19th century, and smaller feral herds are in New Guinea, Tunisia, and northeastern Argentina. Feral herds are also present in New Britain, New Ireland, Irian Jaya, Papua New Guinea, Colombia, Guyana, Suriname, Brazil, and Uruguay.

CHARACTERISTICS

The skin of river buffalo is black, but some specimens may have dark, slate-coloured skin. Swamp buffalo have a grey skin at birth, but become slate blue later. Albinoids are present in some populations. River buffalo have comparatively longer faces, smaller girths, and bigger limbs than swamp buffalo. Their dorsal ridges extend further back and taper off more gradually. Their horns grow downward and backward, then curve upward in a spiral. Swamp buffalo are heavy-bodied and stockily built; the body is short and the belly large. The forehead is flat, the eyes prominent, the face short, and the muzzle wide. The neck is comparatively long, and the withers and croup are prominent. A dorsal ridge extends backward and ends abruptly just before the end of the chest. Their horns grow outward, and curve in a semicircle, but always remain more or less on the plane of the forehead. The tail is short, reaching only to the hocks. Height at withers is 129–133 cm for males, and 120–127 cm for females. They range in weight from 300–550 kg, but weights of over 1,000 kg have also been observed.

Tedong bonga is a black pied buffalo featuring a unique black and white colouration that is favoured by the Toraja of Sulawesi.

The swamp buffalo has 48 chromosomes; the river buffalo has 50 chromosomes. The two types do not readily interbreed, but fertile offspring can occur. Buffalo-cattle hybrids have not been observed to occur, and the embryos of such hybrids do not reach maturity in laboratory experiments.

The rumen of the water buffalo has important differences from that of other ruminants. It contains a larger population of bacteria, particularly the cellulolytic bacteria, lower protozoa, and higher fungi zoospores. In addition, higher rumen ammonia nitrogen (NH4-N) and higher pH have been found as compared to those in cattle

ECOLOGY AND BEHAVIOR

River buffalo prefer deep water. Swamp buffalo prefer to wallow in mudholes which they make with their horns. During wallowing, they acquire a thick coating of mud. Both are well adapted to a hot and humid climate with temperatures ranging from 0 °C in the winter to 30 °C and greater in the summer. Water availability is important in hot climates, since they need wallows, rivers, or splashing water to assist in thermoregulation. Some breeds are adapted to saline seaside shores and saline sandy terrain.

DIET

Water buffalo thrive on many aquatic plants and during floods, will graze submerged, raising their heads above the water and carrying quantities of edible plants. They eat reeds (quassab), a giant reed (birdi), a kind of bulrush (kaulan), water hyacinth, and marsh grasses. Some of these plants are of great value to local peoples. Others, such as water hyacinth, are a major problem in some tropical valleys, and water buffalo may help to keep waterways clear.

Green fodders are used widely for intensive milk production and for fattening. Many fodder crops are conserved as hay, chaffed, or pulped. Fodders include alfalfa, berseem and bancheri, the leaves, stems or trimmings of banana, cassava, fodder beet, halfa, ipil-ipil and kenaf, maize, oats, pandarus, peanut, sorghum, soybean, sugarcane, bagasse, and turnips. Citrus pulp and pineapple wastes have been fed safely to buffalo. In Egypt, whole sun-dried dates are fed to milk-buffalo up to 25% of the standard feed mixture.

REPRODUCTION

Swamp buffalo generally become reproductive at an older age than river breeds. Young males in Egypt, India, and Pakistan are first mated at about 3.0–3.5 years of age, but in Italy

they may be used as early as 2 years of age. Successful mating behaviour may continue until the animal is 12 years or even older. A good river male can impregnate 100 females in a year. A strong seasonal influence on mating occurs. Heat stress reduces libido

Although buffalo are polyoestrous, their reproductive efficiency shows wide variation throughout the year. Buffalo cows exhibit a distinct seasonal change in displaying oestrus, conception rate, and calving rate. The age at first oestrus of heifers varies between breeds from 13–33 months, but mating at the first oestrus is often infertile and usually deferred until they are 3 years old. Gestation lasts from 281–334 days, but most reports give a range between 300 and 320 days. Swamp buffalo carry their calves for one or two weeks longer than river buffalo. It is not rare to find buffalo that continue to work well at the age of 30, and instances of a working life of 40 years are recorded.

TAXONOMIC HISTORY

Carl Linnaeus first described the genus Bos and the water buffalo under the binomial Bubalis bubalus in 1758; the latter was known to occur in Asia and as a domestic form in Italy. Ellerman and Morrison-Scott treated the wild and domestic forms of the water buffalo as conspecifics whereas others treated them as different species. The nomenclatorial treatment of wild and domestic forms has been inconsistent and varies between authors and even within the works of single authors.

In March 2003, the International Commission on Zoological Nomenclature achieved consistency in the naming of wild and domestic water buffalo by ruling that the scientific name Bubalus arnee is valid for the wild form. B. bubalis continues to be valid for the domestic form and applies also to feral populations.

DOMESTICATION AND BREEDING

Water buffalo were domesticated in India about 5000 years ago, and in China about 4000 years ago. Two types are recognized, based on morphological and behavioural criteria – the river buffalo of the Indian subcontinent and further west to the Balkans and Italy, and the swamp buffalo, found from Assam in the west through Southeast Asia to the Yangtze valley of China in the east. The present-day river buffalo is the result of complex domestication processes involving more than one maternal lineage and a significant maternal gene flow from wild populations after the initial domestication events. Twenty-two breeds of the river type water buffalo are known, including Murrah, Nili-Ravi, Surti, Jafarabadi, Anatolian, Mediterranean, and Egyptian buffalo. China has a huge variety of buffalo genetic resources, comprising 16 local swamp buffalo breeds in various regions.

Results of mitochondrial DNA analyses indicate that the two types were domesticated independently. Sequencing of cytochrome b genes of Bubalus species implies that the domestic buffalo originated from at least two populations, and that the river and the swamp types have differentiated at the full species level. The genetic distance between the two types is so large that a divergence time of about 1.7 million years has been suggested. The swamp type was noticed to have the closest relationship with the tamaraw.

DISTRIBUTION OF POPULATIONS

The water buffalo population in the world is about 172 million.

IN ASIA

More than 95.8% of the world population of water buffalo are found in Asia including both river and swamp types. The water buffalo population in India numbered over 97.9 million head in 2003, representing 56.5% of the world population. They are primarily of the river type, with 10 well-defined breeds comprising Badhawari, Murrah, Nili-Ravi, Jafarabadi, Marathwada, Mehsana, Nagpuri, Pandharpuri, Toda, and Surti. Swamp buffalo occur only in small areas in the north-eastern part of the country and are not distinguished into breeds.

In 2003, the second-largest population lived in China, with 22.759 million head, all of the swamp type with breeds kept only in the lowlands, and other breeds kept only in the mountains; as of 2003, 3.2 million swamp-type carabao buffalo were in the Philippines, nearly three million swamp buffalo were in Vietnam, and 772,764 buffalo were in Bangladesh. About 750,000 head were estimated in Sri Lanka in 1997.

The water buffalo is the main dairy animal in Pakistan, with 23.47 million head in 2010. Of these, 76% are kept in the Punjab. The rest of them are mostly in the province of Sindh. Breeds used are Nili-Ravi, Kundi, and Azi Kheli. Karachi has the largest population of water buffalos for an area where fodder is not grown, consisting of 350,000 head kept mainly for milking.

In Thailand, the number of water buffalo dropped from more than 3 million head in 1996 to less than 1.24 million head in 2011. Slightly over 75% of them are kept in the country's northeastern region. The statistics also indicate that by the beginning of 2012, less than one million were in the country, partly as a result of illegal shipments to neighboring countries where sales prices are higher than in Thailand.

Water buffalo are also present in the southern region of Iraq, in the marshes. These marshes were drained by Saddam Hussein in 1991 in an attempt to punish the south for the uprisings of 1991. Following 2003, and the fall of the Saddam regime, these lands were reflooded and a 2007 report in the provinces of Maysan and Thi Qar shows a steady increase in the number of water buffalo. The report puts the number at 40,008 head in those two provinces.

IN EUROPE AND THE MEDITERRANEAN

Water buffalo likely were introduced to Europe from India or other Oriental countries. To Italy they were introduced about the year 600 in the reign of the Longobard King Agilulf. As they appear in the company of wild horses, they probably were a present from the Khan of the Avars, a Turkic nomadic tribe that dwelt near the Danube River at the time. Sir H. Johnston knew of a herd of water buffalo presented by a King of Naples to the Bey of Tunis in the mid-19th century that had resumed the feral state in northern Tunis.

European buffalo are all of the river type and considered to be of the same breed named Mediterranean buffalo. In Italy, the Mediterranean type was particularly selected and is called Mediterranean Italian breed to distinguish it from other European breeds, which differ genetically. Mediterranean buffalo are also found in Romania, Bulgaria, Greece, Albania, Kosovo, and the Republic of Macedonia, with a few hundred in the United Kingdom, Germany, the Netherlands, Switzerland, and Hungary. Little exchange of breeding buffalo has occurred among countries, so each population has its own phenotypic features and performances. In Bulgaria, they were crossbred with the Indian Murrah breed, and in Romania, some were crossbred with Bulgarian Murrah. Populations in Turkey are of the Anatolian buffalo breed.

IN AUSTRALIA

Between 1824 and 1849, water buffalo were introduced into the Northern Territory from Timor, Kisar, and probably other islands in the Indonesian archipelago. In 1886, a few milking types were brought from India to Darwin. They have been the main grazing animals on the subcoastal plains and river basins between Darwin and Arnhem Land since the 1880s. In the early 1960s, an estimated population of 150,000 to 200,000 buffalo were living in the plains and nearby areas.

They became feral and are causing significant environmental damage. Buffalo are also found in the Top End. As a result, they were hunted in the Top End from 1885 until 1980. The commencement of the brucellosis and tuberculosis campaign (BTEC) resulted in a huge culling program to reduce buffalo herds to a fraction of the numbers that were reached in the 1980s. The BTEC was finished when the Northern Territory was declared free of the disease in 1997. Numbers dropped dramatically as a result of the campaign, but have since recovered to an estimated 150,000 animals across northern Australia in 2008.

During the 1950s, buffalo were hunted for their skins and meat, which was exported and used in the local trade. In the late 1970s, live exports were made to Cuba and continued later into other countries. Buffalo are now crossed with riverine buffalo in artificial insemination programs, and may be found in many areas of Australia. Some of these crossbreds are used for milk production. Melville Island is a popular hunting location, where a steady population up to 4,000 individuals exists. Safari outfits are run from Darwin to Melville Island and other locations in the Top End, often with the use of bush pilots. The horns, which can measure up to a record of 3.1 m tip-to-tip, are prized hunting trophies.

The buffalo have developed a different appearance from the Indonesian buffalo from which they descend. They live mainly in freshwater marshes and billabongs, and their territory range can be quite expansive during the wet season. Their only natural predators in Australia are adult saltwater crocodiles, with whom they share the billabongs, and dingoes, which have been known to prey on buffalo calves and occasionally adult buffalo when the dingoes are in large packs.

Buffalo were exported live to Indonesia until 2011, at a rate of about 3000 per year. After the live export ban that year, the exports dropped to zero, and had not resumed as of June 2013.

IN SOUTH AMERICA

Water buffalo were introduced into the Amazon River basin in 1895. They are now extensively used there for meat and dairy production. In 2005, the buffalo herd in the Brazilian Amazon stood at roughly 1.6 million head, of which 460,000 were located in the lower Amazon floodplain. Breeds used include Mediterranean from Italy, Murrah and Jafarabadi from India, and Carabao from the Philippines.

During the 1970s, small herds were imported to Costa Rica, Ecuador, Cayenne, Panama, Surinam, Guyana, and Venezuela.

In Argentina, many game ranches raise water buffalo for commercial hunting

IN NORTH AMERICA

In 1974, four water buffalo were imported to the United States from Guam to be studied at the University of Florida. In February 1978, the first herd arrived for commercial farming. Until 2002, only one commercial breeder was in the United States. Water buffalo meat is imported from Australia. Until 2011, water buffalo were raised in Gainesville, Florida, from young obtained from zoo overflow. They were used primarily for meat production, frequently sold as hamburger.[38] Other US ranchers use them for production of high-quality mozzarella cheese.

HUSBANDRY

The husbandry system of water buffalo depends on the purpose for which they are bred and maintained. Most of them are kept by people who work on small farms in family units. Their buffalo live in very close association with them, and are often their greatest capital asset. The women and girls in India generally look after the milking buffalo while the men and boys are concerned with the working animals. Throughout Asia, they are commonly tended by children who are often seen leading or riding their charges to wallowing places. Water buffalo are the ideal animals for work in the deep mud of paddy fields because of their large hooves and flexible foot joints. They are often referred to as "the living tractor of the East". It probably is possible to plough deeper with buffalo than with either oxen or horses. They are the most efficient and economical means of cultivation of small fields. In most rice-producing countries, they are used for threshing and for transporting the sheaves during the rice harvest. They provide power for oilseed mills, sugarcane presses, and devices for raising water. They are widely used as pack animals, and in India and Pakistan also for heavy haulage. In their invasions of Europe, the Turks used buffalo for hauling heavy battering rams. Their dung is used as a fertilizer, and as a fuel when dried.

Buffalo contribute 72 million tones of milk and three million tones of meat annually to world food, much of it in areas that are prone to nutritional imbalances. In India, river-type buffalo are kept mainly for milk production and for transport, whereas swamp-type buffalo are kept mainly for work and a small amount of milk.

DAIRY PRODUCTS

Water buffalo milk presents physicochemical features different from that of other ruminant species, such as a higher content of fatty acids and proteins. The physical and chemical parameters of swamp and river type water buffalo milk differ. Water buffalo milk contains higher levels of total solids, crude protein, fat, calcium, and phosphorus, and slightly higher content of lactose compared with those of cow milk. The high level of total solids makes water buffalo milk ideal for processing into value-added dairy products such as cheese. The conjugated linoleic acid (CLA) content in milk ranged from 4.4 mg/g fat in September to 7.6 mg/g fat in June. Seasons and genetics may play a role in variation of CLA level and changes in gross composition of the water buffalo milk.

Water buffalo milk is processed into a large variety of dairy products:

- Cream churns much faster at higher fat levels and gives higher overrun than cow cream.

- Butter from water buffalo cream displays more stability than that from cow cream.

- Ghee from water buffalo milk has a different texture with a bigger grain size than ghee from cow milk.

- Heat-concentrated milk products in the Indian subcontinent include paneer, khoa, rabri, kheer and basundi.

- Fermented milk products include dahi, yogurt, and chakka.

- Whey is used for making ricotta and mascarpone in Italy, and alkarish in Syria and Egypt.

- Soft cheeses made include mozzarella in Italy, karish, mish, and domiati in Egypt, madhfor in Iraq, alghab in Syria, kesong puti in the Philippines, and vladeasa in Romania.

- The semihard cheese beyaz peynir is made in Turkey.

- Hard cheeses include braila in Romania, rahss in Egypt, white brine in Bulgaria, and akkawi in Syria.

- Watered-down buffalo milk is used as a cheaper alternative to regular milk.

MEAT AND SKIN PRODUCTS

Water buffalo meat, sometimes called "carabeef", is often passed off as beef in certain regions, and is also a major source of export revenue for India. In many Asian regions, buffalo meat is less preferred due to its toughness; however, recipes have evolved (rendang, for example) where the slow cooking process and spices not only make the meat palatable, but also preserve it, an important factor in hot climates where refrigeration is not always available.Their hides provide tough and useful leather, often used for shoes.

BONE AND HORN PRODUCTS

The bones and horns are often made into jewellery, especially earrings. Horns are used for the embouchure of musical instruments, such as ney and kaval.

ENVIRONMENTAL EFFECTS

Wildlife conservation scientists have started to recommend and use introduced populations of feral domestic water buffalo in far-away lands to manage uncontrolled vegetation growth in and around natural wetlands. Introduced water buffalo at home in such environs provide cheap service by regularly grazing the uncontrolled vegetation and opening up clogged water bodies for waterfowl, wetland birds, and other wildlife. Grazing water buffalo are sometimes used in Great Britain for conservation grazing, such as in Chippenham Fen National Nature Reserve. The buffalo can better adapt to wet conditions and poor-quality vegetation than cattle.

Currently, research is being conducted at the Lyle Center for Regenerative Studies to determine the levels of nutrients removed and returned to wetlands when water buffalo are used for wetland vegetation management.

However, in uncontrolled circumstances, water buffalo can cause environmental damage, such as trampling vegetation, disturbing bird and reptile nesting sites, and spreading exotic weeds.

RESEARCH

The world's first cloned buffalo was developed by Indian scientists from National Dairy Research Institute, Karnal. The buffalo calf was named Samrupa. The calf did not survive more than a week, and died due to some genetic disorders. So, the scientists created another cloned buffalo a few months later, and named it Garima.

On 15 September 2007, the Philippines announced its development of Southeast Asia's first cloned buffalo. The Philippine Council for Agriculture, Forestry and Natural Resources Research and Development (PCARRD), under the Department of Science and Technology in Los Baños, Laguna, approved this project. The Department of Agriculture's Philippine Carabao Center (PCC) will implement cloning through somatic cell nuclear transfer as a tool for genetic improvement in water buffalo. "Super buffalo calves" will be produced. There will be no modification or alteration of the genetic materials, as in genetically modified organisms.

On 1 January 2008, the Philippine Carabao Center in Nueva Ecija, per Filipino scientists, initiated a study to breed a super water buffalo that could produce 4 to 18 litres of milk per day using gene-based technology. Also, the first in vitro river buffalo was born there in 2004 from an in vitro-produced, vitrified embryo, named "Glory" after President Gloria Macapagal-Arroyo. Joseph Estrada's most successful project as an opposition senator, the PCC was created through Republic Act 3707, the Carabao Act of 1992.

IN CULTURE

Some ethnic groups, such as Batak and Toraja in Indonesia and the Derung in China, use water buffalo or kerbau (called horbo in Batak or tedong in Toraja) as sacrificial animals at several festivals.

- Legend has it that the Chinese philosophical sage Laozi left China through the Han Gu Pass riding a water buffalo.

- According to Hindu lore, the god of death Yama, rides on a male water buffalo.

- The carabao subspecies is considered a national symbol in the Philippines.

- In Vietnam, water buffalo are often the most valuable possession of poor farmers: "Con trâu là đầu cơ nghiệp". They are treated as a member of the family: "Chồng cày, vợ cấy, con trâu đi bừa" ("The husband ploughs, the wife sows, water buffalo draws the rake") and are friends of the children. Children talk to their water buffalo, "Bao giờ cây lúa còn bông. Thì còn ngọn cỏ ngoài đồng trâu ăn." (Vietnamese children are responsible for grazing water buffalo. They feed them grass if they work laboriously for men.) In the old days, West Lake, Hà Nội, was named Kim Ngưu - Golden Water Buffalo.

- The Yoruban Orisha Oya (goddess of change) takes the form of a water buffalo.

FIGHTING FESTIVALS

- Pasungay Festival is held annually in the town of San Joaquin, Iloilo in the Philippines.

- Moh juj Water Buffalo fighting, is held every year in Bhogali Bihu in Assam. Ahotguri in Nagaon is famous for it.

- Do Son Water Buffalo Fighting Festival of Vietnam, held each year on the ninth day of the eighth month of the lunar calendar at Do Son Township, Haiphong City in Vietnam, is one of the most popular Vietnam festivals and events in Haiphong City. The preparations for this buffalo fighting festival begin from the two to three months earlier. The competing buffalo are selected and methodically trained months in advance. It is a traditional festival of Vietnam attached to a Water God worshipping ceremony and the Hien Sinh custom to show martial spirit of the local people of Do Son, Haiphong.

- "Hai Luu" Water Buffalo Fighting Festival of Vietnam, According to ancient records, the buffalo fighting in Hai Luu Commune has existed from the 2nd century B.C. General Lu Gia at that time, had the buffalo slaughtered to give a feast to the local people and the warriors, and organized buffalo fighting for amusement. Eventually, all the fighting buffalo will be slaughtered as tributes to the deities.

- "Ko Samui" Water Buffalo Fighting Festival of Thailand, is a very popular event held on special occasions such as New Year's Day in January, and Songkran in mid-April, this festival features head-wrestling bouts in which two male Asian water buffalo are pitted against one another. Unlike in Spanish Bullfighting, wherein bulls get killed while fighting sword-wielding men, Buffalo Fighting Festival held at Ko Samui, Thailand is fairly harmless contest. The fighting season varies according to ancient customs & ceremonies. The first Buffalo to turn and run away is considered the loser, the winning buffalo becomes worth several million baht. Ko Samui is an island in the Gulf of Thailand in the South China Sea, it is 700 km from Bangkok and is connected to it by regular flights.

- "Ma'Pasilaga Tedong" Water Buffalo Fighting Festival, in Tana Toraja Regency of Sulawesi Island, Indonesia, is a very popular event where the Rambu Solo' or a Burial Festival took place in Tana Toraja.

RACING FESTIVALS

Carabao Carroza Festival is being held annually every May in the town of Pavia, Iloilo, Philippines.

Kambala races of Karnataka, India, take place between December and March. The races are conducted by having the water buffalo (he buffalo) run in long parallel slushy ditches, where they are driven by men standing on wooden planks drawn by the buffalo. The objectives of the race are to finish first and to raise the water to the greatest height and also a rural sport. Kambala races are arranged with competition, as well as without competition and as a part of thanks giving (to god) in about 50 villages of coastal Karnataka.

In the Chonburi Province of Thailand, and in Pakistan, there are annual water buffalo races.

Chon Buri Water buffalo racing festival, Thailand In downtown Chonburi, 70 km south of Bangkok, at the annual water buffalo festival held in mid-October. About 300 buffalo race in groups of five or six, spurred on by bareback jockeys wielding wooden sticks, as hundreds of spectators cheer. The water buffalo has always played an important role in agriculture in Thailand. For farmers of Chon Buri Province, near Bangkok, it is an important annual festival, beginning in mid-October. It is also a celebration among rice farmers before the rice harvest. At dawn, farmers walk their buffalo through surrounding rice fields, splashing them with water to keep them cool before leading them to the race field. This amazing festival started over a hundred years ago when two men arguing about whose buffalo was the fastest ended up having a race between them. That’s how it became a tradition and gradually a social event for farmers who gathered from around the country in Chonburi to trade their goods. The festival also helps a great deal in preserving the number of buffalo, which have been dwindling at quite an alarming rate in other regions. Modern machinery is rapidly replacing buffalo in Thai agriculture. With most of the farm work mechanized, the buffalo-racing tradition has continued. Racing buffalo are now raised just to race; they do not work at all. The few farm buffalo which still do work are much bigger than the racers because of the strenuous work they perform. Farm buffalo are in the "Buffalo Beauty Pageant", a Miss Farmer beauty contest and a comic buffalo costume contest etc.. This festival perfectly exemplifies a favored Thai attitude to life — "sanuk," meaning fun.

Babulang Water buffalo racing festival, Sarawak, Malaysia, is the largest or grandest of the many rituals, ceremonies and festivals of the traditional Bisaya (Borneo) community of Limbang, Sarawak. Highlights are the Ratu Babulang competition and the Water buffalo races which can only be found in this town in Sarawak, Malaysia.

Vihear Suor village Water buffalo racing festival, in Cambodia, each year, people visit Buddhist temples across the country to honor their deceased loved ones during a 15-day period commonly known as the Festival of the Dead but in Vihear Suor village, about 35 km northeast of Cambodia, citizens each year wrap up the festival with a water buffalo race to entertain visitors and honour a pledge made hundreds of years ago. There was a time when many village cattle which provide rural Cambodians with muscle power to plough their fields and transport agricultural products died from an unknown disease. The villagers prayed to a spirit to help save their animals from the disease and promised to show their gratitude by holding a buffalo race each year on the last day of "P'chum Ben" festival as it is known in Cambodian. The race draws hundreds of spectators who come to see riders and their animals charge down the racing field, the racers bouncing up and down on the backs of their buffalo, whose horns were draped with colorful cloth.

Pothu puttu matsaram, Kerala, South India, is similar to Kambala races.

WIKIPEDIA

"_ I use alcohol or drugs before entering a feared social situation"

_ If I attend a social situation I stay only a certain length of time

_ I'm likely to avoid eye contact

_ I'm likely to set other conditions on attendance such as staying close to certain "safe" people or staying in a certain place

_ I frequently try to distract myself by daydreaming or thinking about other things

Other: _____"

Red Squirrel at my feeding station in the Scottish Highlands. I offer workshops here, please contact me or visit my website (www.karenmillerphotography.co.uk) for details.

St Aidan's Nature Park

Ring-billed Seagulls. The female is whining & circling the male. I had no idea that he held a present for her!

Member of the Flickr Bird Brigade

Activists for birds and wildlife

Red Deer,

Cervus elophus ( Artiodactyla )

A mature male Red Deer with a fullsetof antlers is a magnificent sight, each antler bearing five or more points with two forward points near the basr, These antlers and its noisy bellowing rut behaviour, enable a dominant male to secure a considerable harem of breeding females, All adult animals can be distinguished by their uniform red-brown coat ( young fawns are spotted with white ), and their buff-coloured rump, with a black outline, These large deer leave many signs of their presence, including mud wallows, large black droppings, and damage to saplings and the bark of larger trees,

While the antlers of adult males are distinctive, younger animals have less developed antlers, and each antler is itself fully grown only from autumn in spring, There is therefore, plenty of potential for confusion beween deer species, except when adult males are in peak conditon,

Favours open deciduous woodland, parkland, riverine marshes, open mountains and moorland, descends into woodland for the winter,

Size ;- Body 1.6 - 2.6m; tail 10 -15cm,

Young ;- Single young, born May - June,

Ciet ;- Grazes and browses heather, conifers, bich, and other trees, strips bark,

Status ;- Endangered ( Corsican form ), otherwise locally common.

Similar Species ;- Sika Deer, which is smaller and has a white rump,

St Aidan's Nature Park.

Macho behaviour,you can here it here www.youtube.com/watch?v=jAUuq59AW6s&feature=related

Heath potter wasp (Eumenes coarctatus) on dwarf gorse. Surrey, UK.

Finally tracked down this scarce wasp on Thursley Common NNR last week. This individual spent 20 minutes investigating a single dwarf gorse bush. I'm told it was almost certainly looking for pug moth caterpillar prey. It didn't find any while we watched however.

With thanks to Mary.

photo.domgreves.com

Red-billed Gulls.

One of Greater Manchester Police’s dedicated anti-social behaviour vehicles at work on the streets of Stockport.

The Force recognises that anti-social behaviour can blight community life and is dedicated to effectively policing the problem.

The vehicle’s distinctive livery is designed to be a highly visible deterrent to would be culprits and they are fitted with video surveillance equipment.

For more information about Neighbourhood Policing in Greater Manchester please visit our website.

www.gmp.police.uk

Purple-edged Ceratosoma laying a ribbon of eggs in a counter-clockwise direction. (Ceratosoma tenue)

Studley Royal

By doing this capillary flow experiment in space we discovered several surprising mechanisms of fluid behaviour. Important for 1000s of industrial processes.

Bei diesem Kapillarexperiment haben wir sehr überraschende Verhaltensweisen von Flüssigkeiten entdeckt. Wichtig für tausende Industrieprozesse auf der Erde!

Credits: ESA/NASA

337_1652

McDonalds are open to drive-thru customers, but closed to sit customers. So many will park up and eat in the car park. The seagulls aren't daft. They have learnt to scavenge, or maybe some people have been feeding them.

The birds with black head are called black-headed gulls.

Second version of this Mute Swan pair forming the classic love heart shape during courtship behaviour.

I can watch these Common Terns all day long, to get a few frames in the bag is a bonus.

Sunseekers newest offering, the very sexy looking Preditor 68.

Seen near Dor Drecht in Holland on the Rhine. We were returning to the UK after the Düsseldorf boat show.

St Aidan's Nature Park

Name: Frank Reitoold

Arrested for: not given

Arrested at: North Shields Police Station

Arrested on: 2 May 1907

Tyne and Wear Archives ref: DX1388-1-107-Frank Retoold

The Shields Daily News for 2 May 1907 reports:

"INDECENT CONDUCT. SIX MONTHS' IMPRISONMENT.

At North Shields Police Court today, Frank Reitfold, a fireman, belonging to Antwerp, was charged with behaving in an indecent manner in Christ Church Yard and Preston Road shortly after nine o'clock last night. Evidence was given by two or three ladies who had been insulted by the accused and by Sergt. Charlton who arrested him, on receiving information from two of the ladies. The prisoner, who is a middle-aged man, was severely reprimanded by the chairman (Mr Chas. Foot) for his disgraceful conduct and he was sent to prison for three months with hard labour on each charge."

These images are a selection from an album of photographs of prisoners brought before the North Shields Police Court between 1902 and 1916 in the collection of Tyne & Wear Archives (TWA ref DX1388/1).

(Copyright) We're happy for you to share this digital image within the spirit of The Commons. Please cite 'Tyne & Wear Archives & Museums' when reusing. Certain restrictions on high quality reproductions and commercial use of the original physical version apply though; if you're unsure please email archives@twmuseums.org.uk.

The chase is on between the male and female

Background:

Well, I have previously uploaded an image of these 2 hares, a rabbit and pigeon, so here is what else was going on around this image.

The female Hares are clearly in season and being chased by the males. Once found, the female tended to "run for it" rather than box it out. This would appear to be a slightly different behaviour between May and June.

Pretty quiet at Cromwell Bottom although I spotted these Mallard Ducks on a small pond, at first they weren't too keen on my presence but after a short while when they knew I wasn't a threat they carried on there feeding and preening sessions and allowed me to get pretty close.

Cromwell Bottom Nature Reserve.

Greater Manchester Police has praised the behaviour of visitors to Manchester during a weekend of sport in the city.

On Friday 20 May 2016, the Great City Games saw a number of athletes compete in various events on a purpose-built athletics arena in Albert Square and track on Deansgate.

The following day (21 May 2016) saw Manchester United beat Crystal Palace 2-1 to win the FA Cup at Wembley Stadium, with a number of fans watching the match in public venues throughout Greater Manchester.

The weekend extravaganza concluded on Sunday 22 May 2016 with over 30,000 lining up to take part in the Great Manchester Run before England defeated Turkey 2-1 at the Etihad Stadium in a UEFA Euro 2016 warm-up match in the evening.

The events saw tens of thousands of visitors to the city centre, creating a buzzing and carnival-like atmosphere.

Assistant Chief Constable John O’Hare said: “This has been a fantastic weekend for Manchester and the atmosphere in the city has been superb from start to finish.

“It was great to see so many pictures of smiling faces and people having a good time and I hope everyone who has visited the city this weekend will be going away with some great memories.

“I would like to thank everyone who has played a key role in ensuring that the weekend has been successful.”

For more information about Policing in Greater Manchester please visit www.gmp.police.uk

To report crime call police on 101 the national non-emergency number.

You can also call anonymously with information about crime to Crimestoppers on 0800 555 111. Crimestoppers is an independent charity who will not want your name, just your information. Your call will not be traced or recorded and you do not have to go to court or give a statement.