Is a landlocked country in southeast Africa that was formerly known as Nyasaland. It is bordered by Zambia to the northwest, Tanzania to the northeast, and Mozambique on the east, south and west. The country is separated from Tanzania and Mozambique by Lake Malawi. Its size is over 118,000 km2 (45,560 sq mi) with an estimated population of more than 13,900,000. Its capital is Lilongwe, the biggest city is Blantyre. The name Malawi comes from the Maravi, an old name of the Nyanja people that inhabit the area.

Malawi was first settled during the 10th century and remained under native rule until 1891 when it was colonized by the British, who ruled the country until 1964. Upon gaining independence it became a single-party state under the presidency of Hastings Banda, who remained president until 1994, when he was ousted from power. Bingu Mutharika, elected in 2004, is the current president. Malawi has a democratic, multi-party government. Malawi has a small military force that includes an army, a navy and an air wing. Malawi's foreign policy is pro-Western and includes positive diplomatic relations with most countries and participation in several international organizations.

Malawi is among the world's least developed and most densely populated countries. The economy is heavily based in agriculture, with a largely rural population. The Malawian government depends heavily on outside aid to meet development needs, although this need (and the aid offered) has decreased since 2000. The Malawian government faces challenges in growing the economy, improving education, health care and the environmental protection and becoming financially independent. Malawi has several programs developed since 2005 that focus on these issues, and the country's outlook appears to be improving, with improvements in economic growth, education and healthcare seen in 2007 and 2008.

Malawi has a low life expectancy and high infant mortality. There is a high prevalence of HIV/AIDS, which is a drain on the labor force and government expenditures, and is expected to have a significant impact on gross domestic product (GDP) by 2010. There is a diverse population of native peoples, Asians and Europeans, with several languages spoken and an array of religious beliefs. Although there was tribal conflict in the past, by 2008 it had diminished considerably and the concept of a Malawian nationality had begun to form. Malawi has a culture combining native and colonial aspects, including sports, art, dance and music.

 

History

Please go to

en.wikipedia.org/wiki/History_of_Malawi

 

Geography

Malawi is a landlocked country in southeastern Africa, bordered by Zambia to the northwest, Tanzania to the northeast and Mozambique to the south, southwest and southeast. The Great Rift Valley runs through the country from north to south, and to the east of the valley lies Lake Malawi (also called Lake Nyasa), making up over three-quarters of Malawi's eastern boundary. Lake Malawi is sometimes called the Calendar Lake as it is about 365 miles (587 km) long and 52 miles (84 km) wide.[24] The Shire River flows from the south end of the lake and joins the Zambezi River 250 miles (400 km) farther south in Mozambique. The surface of Lake Malawi is located at 1,500 feet (457 m) above sea level, with a maximum depth of 2,300 feet (701 m), which means the lake floor is over 700 feet (213 m) below sea level at some points. In the mountainous sections of Malawi surrounding the Rift Valley, plateaus rise generally 3,000 to 4,000 feet (914 to 1,219 m) above sea level, although some rise as high as 8,000 feet (2,438 m) in the north. To the south of Lake Malawi lie the Shire Highlands, gently rolling land at approximately 3,000 feet (914 m) above sea level. In this area, the Zomba and Mlanje mountain peaks rise to respective heights of 7,000 feet (2,134 m) and 10,000 feet (3,048 m).

Malawi's climate is hot in the low-lying areas in the south of the country and temperate in the northern highlands. The altitude moderates what would be an otherwise equatorial climate. Between November and April the temperature is warm with equatorial rains and thunderstorms, with the storms reaching their peak severity in late March. After March, the rainfall rapidly diminishes and from May to September wet mists float from the highlands into the plateaus, with almost no rainfall during these months.

Malawi's capital is Lilongwe, and its commercial center and largest city is Blantyre with a population of over 500,000 people. Malawi has two sites listed on the UNESCO World Heritage List. Lake Malawi National Park was first listed in 1984 and the Chongoni Rock Art Area was listed in 2006.

 

Other Info

Oficial Name:

eng: Republic of Malawi

nya: Mfuko la Malaŵi

Chalo cha Malawi,

Dziko la Malaŵi

  

Independence:

Declared July 6, 1964

- Republic July 6, 1966

 

Area:

118.480km2

 

Inhabitants:

10.900.000

 

Languages:

Afrikaans [afr] Classification: Indo-European, Germanic, West, Low Saxon-Low Franconian, Low Franconian

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English [eng] 16,000 in Malawi (1993). Classification: Indo-European, Germanic, West, English

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Kachchi [kfr] Alternate names: Katchi, Kacchi, Kachi, Cuchi, Cutch. Classification: Indo-European, Indo-Iranian, Indo-Aryan, Northwestern zone, Sindhi

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Kokola [kzn] 200,000 in Malawi (2000). Southeastern border, south of Mlanje and Cholo, north of Chiromo. Also spoken in Mozambique. Alternate names: Kokhola. Dialects: One source says they are a subgroup of Lolo, which is a subgroup of Lomwe. May be intelligible with Lomwe. Close to Marendje and Takwane. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, P, Makua (P.30)

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Lambya [lai] 45,000 in Malawi (2001 Johnstone and Mandryk). Population total all countries: 85,000. Northwestern tip, bordering Tanzania and Zambia. Also spoken in Tanzania. Alternate names: Ichilambya, Lambia, Lambwa, Rambia. Dialects: Sukwa (1,000 to 3,000 in 1992) in the Sukwa Hills, northern Malawi, came from Tanzania, and may be intelligible with Lambya. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, M, Nyika-Safwa (N.20)

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Lomwe, Malawi [lon] 250,000 (2001 Johnstone and Mandryk). Southeastern, south of Lake Kilwa, south of the Yao, northeast of the Sena. Alternate names: Nguru, Anguru. Dialects: Not intelligible with Lomwe of Mozambique. Different from Ngulu (Kingulu) of Tanzania. Classification: Mixed Language, Makhua-Nyanja

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Ndali [ndh] 70,000 in Malawi (2003 SIL). Dialects: Sukwa. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, M, Nyika-Safwa (M.20)

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Nyakyusa-Ngonde [nyy] 300,000 in Malawi (1993 Johnstone). Northern tip, south of the Lambya, west of Lake Malawi. Alternate names: Kinyakyusa, Ikinyikyusa, Nyekyosa, Ngonde, Ikingonde, Konde, Nkonde, Nkhonde, Mombe, Sochile, Sokile, Kukwe, Nyakusa. Dialects: Nyakyusa, Nkonde. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, M, Nyakyusa (M.30)

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Nyanja [nya] 7,000,000 in Malawi (2001 Johnstone and Mandryk). Population total all countries: 9,349,471. West central and southwestern. Also spoken in Botswana, Mozambique, Zambia, Zimbabwe. Alternate names: Chinyanja, Chewa. Dialects: Chewa (Chichewa, Cheva, Sheva), Ngoni, Manganja (Waganga, Cimanganja), Nyasa, Peta (Cipeta, Maravi, Marave, Malawi). Most Ngoni in Malawi speak Chewa or Tumbuka. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, N, Nyanja (N.30)

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Sena, Malawi [swk] 270,000 (2001 Johnstone and Mandryk). Southern tip bordering Mozambique. Alternate names: Cisena, Chisena. Dialects: Closely related to Kunda. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, N, Senga-Sena (N.40), Sena

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Tonga [tog] 170,000 (2001 Johnstone and Mandryk). North of Bandawe, west shore of Lake Malawi, Northern Province. Alternate names: Chitonga, Siska, Sisya, Western Nyasa, Kitonga. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, N, Manda (N.10)

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Tumbuka [tum] 940,000 in Malawi (2001 Johnstone and Mandryk). Population total all countries: 1,332,000. Northern Province, west shore of Lake Malawi, south of the Ngonde, north of the Tonga and Ngoni. Also spoken in Zambia. Alternate names: Tumboka, Chitumbuka, Tamboka, Tambuka, Timbuka, Tombucas. Dialects: Chitumbuka, Chikamanga (Kamanga, Henga), Nenya, Poka (Chipoka, Phoka), Yombe, Senga, Nthali, Fungwe, Wenya, Hewe (Hewa). Most Ngoni in Malawi speak Tumbuka or Chewa. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, N, Tumbuka (N.20)

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Yao [yao] 1,000,000 in Malawi (2001 Johnstone and Mandryk). Population total all countries: 1,942,000. Around the southeastern tip of Lake Malawi, bordering Mozambique. Also spoken in Mozambique, Tanzania, Zambia. Alternate names: Chiyao, Achawa, Adsawa, Adsoa, Ajawa, Ayawa, Ayo, Ayao, Djao, Haiao, Hiao, Hyao, Jao, Veiao, Wajao. Dialects: Mangoche. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, P, Yao (P.20)

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Zulu [zul] 37,480 in Malawi (1966 census). Alternate names: Ngoni, Kingoni, Isizulu, Zunda. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Benue-Congo, Bantoid, Southern, Narrow Bantu, Central, S, Nguni (S.40)

 

Capital city:

Lilongwé

 

Meaning country name:

Possibly based on a native word meaning "flaming water" or "tongues of fire," believed to have derived from the sun's dazzling reflections on Lake Malawi. But President Hastings Banda, the founding President of Malawi, reported in interviews that in the 1940s he saw a "Lac Maravi" shown in "Bororo" country on an antique French map titled "La Basse Guinee Con[t]enant Les Royaumes de Loango, de Congo, d'Angola et de Benguela" and he liked the name "Malawi" better than "Nyasa" (or "Maravi"). "Lac Marawi" does not necessarily correspond to today's Lake Malawi. Banda had such influence at the time of independence in 1964 that he named the former Nyasaland "Malawi" himself, and the name has stuck.

Nyasaland (former name): "Nyasa" literally means "lake" in the local indigenous languages. The name applied to Lake Malawi (formerly Lake Nyasa, or "Niassa")

 

Description Flag:

The flag of Malawi was adopted on July 6, 1964.

The rising sun represents the dawn of hope and freedom for the continent of Africa (when the flag was created, countries in Africa were just beginning to be granted independence). The black represents the people of the continent, the red symbolizes the martyrs of African freedom, and the green represents nature.

The flag resembles the pan-African flag designed by Marcus Garvey's UNIA, with the red and black bands reversed and a red sun in the top. It also resembles the flag of the now-defunct Republic of Biafra.

 

Coat of arms:

The Coat of arms of Malawi is based on the earlier heraldic arms of Nyasaland. It is supported by a lion and a leopard, above a scroll reading "Unity and Freedom".

 

Motto:

" Unity and Freedom "

 

National Anthem:

 

Chicheŵa

 

Mulungu dalitsa Malaŵi,

 

Mumsunge m'mtendere.

Gonjetsani adani onse,

Njala, nthenda, nsanje.

 

Lunzitsani mitima yathu,

Kuti tisaope.

Mdalitse Mtsogo leri nafe,

Ndi Mayi Malaŵi.

 

Malaŵi ndziko lokongola,

La chonde ndi ufulu,

Nyanja ndi mphepo ya m'mapiri,

Ndithudi tadala.

 

Zigwa, mapiri, nthaka, dzinthu,

N'mphatso zaulere.

Nkhalango, madambo abwino.

Ngwokoma Malaŵi.

 

O Ufulu tigwirizane,

Kukweza Malaŵi.

Ndi chikondi, khama, kumvera,

Timutumikire.

 

Pa nkhondo nkana pa mtendere,

Cholinga n'chimodzi.

Mayi, bambo, tidzipereke,

Pokweza Malaŵi.

 

English

 

O God bless our land of Malaŵi,

 

Keep it a land of peace.

Put down each and every enemy,

Hunger, disease, envy.

 

Join together all our hearts as one,

That we be free from fear.

Bless our leader,each and every one,

And Mother Malaŵi.

 

Our own Malaŵi, this land so fair,

Fertile and brave and free.

With its lakes, refreshing mountain air,

How greatly blest are we.

 

Hills and valleys, soil so rich and rare

Give us a bounty free.

Wood and forest, plains so broad and fair,

All - beauteous Malaŵi.

 

Freedom ever, let us all unite

To build up Malaŵi.

With our love, our zeal and loyalty,

Bringing our best to her.

 

In time of war, or in time of peace,

One purpose and one goal.

Men and women serving selflessly

In building Malaŵi.

 

Internet Page: www.malawi.gov.mw

www.malawitourism.com

www.malawi-tourism-association.org.mw

 

Malawi in diferent languages

 

eng | afr | bam | bre | cat | ces | cor | dan | dsb | est | eus | fin | fra | fur | glv | hat | hsb | hun | ina | ita | jav | kin | lim | lin | lld | mlt | nld | nor | oci | pol | que | roh | ron | run | rup | scn | slk | sme | spa | srd | swa | swe | szl | vor | wln | wol | zza: Malawi

aze | bos | crh | kaa | slo | uzb: Malavi / Малави

fao | frp | hrv | slv | sqi | tet: Malavi

ast | glg | smo: Malaui

deu | ltz | nds: Malawi / Malawi

ind | msa: Malawi / مالاوي

mol | tuk: Malawi / Малави

xho | zul: iMalawi

arg: Malaui; Malawi

cym: Malaŵi

epo: Malavio

fry: Malawy

gla: Malabhaidh

gle: An Mhaláiv / An Ṁaláiv

isl: Malaví

jnf: Malaoui

kmr: Malawî / Малаwи / مالاوی; Malavî / Малави / مالاڤی

kur: Malavî / مالاڤی

lat: Malavium

lav: Malāvija; Malāvi

lit: Malavis

mlg: Malaoi

nrm: Malahoui

nya: Malaŵi

por: Malaui; Malawi; Malauí; Maláui; Malavi

rmy: Malawi / मालावी

smg: Malavės

som: Malaawi

tgl: Malabi

tur: Malavi; Malawi

vie: Ma-la-uy

vol: Malaviyän

alt | bul | che | chm | chv | kbd | kir | kjh | kom | krc | kum | mkd | mon | oss | rus | tyv | udm: Малави (Malavi)

bak | srp | tat: Малави / Malavi

abq: Малави (Małavi)

bel: Малаві / Małavi

kaz: Малави / Malavï / مالاۆي

tgk: Малави / ملوی / Malavi

ukr: Малаві (Malavi)

ara: مالاوي (Mālāwī); ملاوي (Malāwī)

fas: مالاوی / Mâlâvi

prs: مالوی (Mālavī)

pus: مالوي (Mālawī)

uig: مالاۋى / Malawi / Малави

urd: ملاوی (Malāvī)

div: މަލާވީ (Malāvī)

heb: מלוי (Malavî); מלאווי (Malâvî); מאלאווי (Mâlâvî)

lad: מאלאב'י / Malavi

yid: מאַלאַװי (Malavi)

amh: ማላዊ (Malawi)

ell: Μαλάουι (Maláoyi); Μαλάβι (Malávi)

hye: Մալավի (Malavi)

kat: მალავი (Malavi)

hin: मलावी (Malāvī)

ben: মালাউই (Mālāui); মালাবি (Mālābi)

pan: ਮਾਲਾਵੀ (Mālāvī)

kan: ಮಾಲಾವಿ (Mālāvi)

mal: മലാവി (Malāvi)

tam: மலாவி (Malāvi)

tel: మలావి (Malāvi)

zho: 馬拉維/马拉维 (Mǎlāwéi)

jpn: マラウイ (Maraui)

kor: 말라위 (Mallawi)

mya: မာလဝီ (Maláwi)

tha: มาลาวี (Mālāwī)

khm: ម៉ាឡាវី (Māḷāvī)

 

Is located in West Africa. It is bordered by Senegal to the north, and Guinea to the south and east, with the Atlantic Ocean to its west.

It covers nearly 37,000 square kilometres (14,000 sq mi) with an estimated population of 1,600,000. Formerly the Portuguese colony of Portuguese Guinea, upon independence, the name of its capital, Bissau, was added to the country's name to prevent confusion with the Republic of Guinea. The country's per-capita gross domestic product is one of the lowest in the world.

 

History

 

Guinea-Bissau was once part of the kingdom of Gabu, part of the Mali Empire; parts of this kingdom persisted until the eighteenth century, while others were part of the Portuguese Empire. Portuguese Guinea was known also, from its main economic activity, as the Slave Coast.

 

Early reports of Europeans reaching this area include those of the Venetian Alvise Cadamosto's voyage of 1455, the 1479-1480 voyage by Flemish-French trader Eustache de la Fosse, and Diogo Cão who in the 1480s reached the Congo River and the lands of Bakongo, setting up thus the foundations of modern Angola, some 1200 km down the African coast from Guinea-Bissau.

 

Although the rivers and coast of this area were among the first places colonized by the Portuguese, since the 16th century, the interior was not explored until the nineteenth century. The local African rulers in Guinea, some of whom prospered greatly from the slave trade, had no interest in allowing the Europeans any further inland than the fortified coastal settlements where the trading took place. African communities that fought back against slave traders had even greater incentives to distrust European adventurers and would-be settlers. The Portuguese presence in Guinea was therefore largely limited to the port of Bissau and Cacheu, although isolated European farmer-settlers established farms along Bissau's inland rivers.

 

For a brief period in the 1790s the British attempted to establish a rival foothold on an offshore island, at Bolama. But by the 19th century the Portuguese were sufficiently secure in Bissau to regard the neighbouring coastline as their own special territory, also up north in part of present South Senegal.

 

An armed rebellion beginning in 1956 by the African Party for the Independence of Guinea and Cape Verde (PAIGC) under the leadership of Amílcar Cabral gradually consolidated its hold on then Portuguese Guinea. Unlike guerrilla movements in other Portuguese colonies, the PAIGC rapidly extended its military control over large portions of the territory, aided by the jungle-like terrain, its easily reached borderlines with neighbouring allies and large quantities of arms from Cuba, China, the Soviet Union, and left-leaning African countries.

 

Cuba also agreed to supply artillery experts, doctors and technicians. The PAIGC even managed to acquire a significant anti-aircraft capability in order to defend itself against aerial attack. By 1973, the PAIGC was in control of many parts of Guinea. Independence was unilaterally declared on September 24, 1973. Recognition became universal following the April 25, 1974 socialist-inspired military coup in Portugal which overthrew Lisbon's Estado Novo regime.

 

Independence

 

Luís Cabral was appointed the first President of Guinea-Bissau. Following independence local black soldiers that fought along with the Portuguese Army against the PAIGC guerrillas were slaughtered by the thousands. Some managed to escape and settled in Portugal or other African nations, one of the massacres occurred in the town of Bissorã. In 1980 the PAIGC admitted in its newspaper "Nó Pintcha" (dated November 29, 1980) that many were executed and buried in unmarked collective graves in the woods of Cumerá, Portogole and Mansabá.

 

The country was controlled by a revolutionary council until 1984. The first multi-party elections were held in 1994, but an army uprising in 1998 led to the president's ousting and the Guinea-Bissau Civil War. Elections were held again in 2000 and Kumba Ialá was elected president.

 

In September 2003, a coup took place in which the military arrested Ialá on the charge of being "unable to solve the problems." After being delayed several times, legislative elections were held in March 2004 . A mutiny of military factions in October 2004 resulted in the death of the head of the armed forces, and caused widespread unrest.

 

Geography

 

At 36125 square kilometres (13,948 sq mi), Guinea-Bissau is larger in size than Taiwan, Belgium, or the U.S. state of Maryland. This small, tropical country lies at a low altitude; its highest point is 300 metres (984 ft). The interior is savanna, and the coastline is plain with swamps of Guinean mangroves. Its monsoon-like rainy season alternates with periods of hot, dry harmattan winds blowing from the Sahara. The Bijagos Archipelago extends out to sea.

 

Other Infos

 

Oficial Name:

Republica da Guiné-Bissau

 

Independence:

Declared September 24, 1973

- Recognised September 10, 1974

 

Area:

36.125km2

 

Inhabitants:

1.560.000

 

Languages:

Badyara [pbp] 4,220 in Guinea-Bissau (2002). Northeast corner. Alternate names: Badian, Badjara, Badyaranke, Pajade, Pajadinca, Pajadinka, Gola, Bigola. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda

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Bainouk-Gunyuño [bab] 8,170 (2002). South of the Casamance River. Alternate names: Banyum, Banyun, Bagnoun, Banhum, Bainuk, Banyuk, Banyung, Elomay, Elunay. Dialects: A distinct language from Bainouk-Gunyamoolo of Senegal and Gambia. Related to Kobiana and Kasanga of Senegal and Guinea-Bissau. More closely related to the Tenda languages of eastern Senegal than to Diola and Balanta. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Banyun

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Balanta-Kentohe [ble] 367,000 in Guinea-Bissau (2002). Population total all countries: 393,000. North central and central coast. Also spoken in Gambia. Alternate names: Balanta, Balant, Balante, Balanda, Ballante, Belante, Bulanda, Brassa, Alante, Frase. Dialects: Fora, Kantohe (Kentohe, Queuthoe), Naga, Mane. Naga, Mane, and Kantohe may be separate languages. A separate language from Balanta-Ganja in Senegal. Not intelligible with Mansoanka. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Balant-Ganja

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Bassari [bsc] 475 in Guinea-Bissau (2002). Northeastern. Alternate names: Onian, Onëyan, Ayan, Biyan, Wo, Basari. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda

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Bayot [bda] 2,025 in Guinea-Bissau (2002). Northwestern, along the border with Senegal. Alternate names: Bayote, Baiot, Bayotte. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Bayot

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Biafada [bif] 41,420 (2002). Central south, north of the Nalu. Alternate names: Beafada, Biafar, Bidyola, Bedfola, Dfola, Fada. Dialects: Lexical similarity 52% with Badyara. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Tenda

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Bidyogo [bjg] 27,575 (2002). Roxa and Bijago islands. Anhaki is on Canhabaque (Roxa) Island, Kagbaaga on Bubaque Island, Kamona on Caravela and Caraxe islands, Kajoko on Orango and Uno islands. Alternate names: Bijago, Bijogo, Bijougot, Budjago, Bugago, Bijuga. Dialects: Anhaqui (Anhaki), Kagbaaga, Kamona, Kajoko (Orango). Some intelligibility problems are reported between dialects. Only Kamona is said to be unintelligible to others. There are important grammatical differences between Kagbaaga and Anhaki, Kagbaaga and Kajoko. No information about dialects on Galinhas and Formosa islands. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Bijago

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Crioulo, Upper Guinea [pov] 189,850 in Guinea-Bissau (2002). Population total all countries: 392,350. Also Bijagos Islands. Also spoken in Gambia, Senegal, USA. Alternate names: Kiryol, Portuguese Creole, Kriulo, Guinea-Bissau Creole. Dialects: Bissau-Bolama Creole, Bafatá Creole, Cacheu-Ziguinchor Creole. Classification: Creole, Portuguese based

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Ejamat [eja] 22,000 in Guinea-Bissau (2002). Population total all countries: 24,025. Northwest corner, San Domingo District. Also spoken in Senegal. Alternate names: Ediamat, Fulup, Feloup, Felup, Felupe, Floup, Flup. Dialects: Lexical similarity 63% between Her-Ejamat and Jola-Fonyi or Jola-Kasa; 50% with Gusilay or Elun. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Her-Ejamat

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Jola-Fonyi [dyo] 5,996 in Guinea-Bissau (2000 WCD). Alternate names: Kujamataak, Kújoolaak Kati Fooñi, Jola-Fogny, Diola-Fogny, Jola. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Jola, Jola Proper, Jola Central, Jola-Fonyi

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Kasanga [ccj] 650 (2002). A remnant is living near Felupe, northwest, in a sparsely populated border area. None in Senegal. Alternate names: Cassanga, Kassanga, I-Hadja, Haal. Dialects: Close to Banyun. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Nun

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Kobiana [kcj] 650 in Guinea-Bissau (2002). Ethnic population: 650. Near Banyun. Also spoken in Senegal. Alternate names: Cobiana, Uboi, Buy. Dialects: Close to Bainouk and Kasanga. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Eastern Senegal-Guinea, Nun

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Mandinka [mnk] 154,200 in Guinea-Bissau (2002). North central, central, and northeastern. Alternate names: Mandinga, Mandingue, Mandingo, Mandinque, Manding. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-West

More information.

 

Mandjak [mfv] 170,230 in Guinea-Bissau (2002). Population total all countries: 285,150. West and northwest of Bissau. Also spoken in France, Gambia, Senegal. Alternate names: Mandjaque, Manjaca, Manjaco, Manjiak, Mandyak, Manjaku, Manjack, Ndyak, Mendyako, Kanyop. Dialects: Bok (Babok, Sarar, Teixeira Pinto, Tsaam), Likes-Utsia (Baraa, Kalkus), Cur (Churo), Lund, Yu (Pecixe, Siis, Pulhilh). Some dialects listed may be separate languages. Close to Mankanya and Papel. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Manjaku-Papel

More information.

 

Mankanya [knf] 40,855 in Guinea-Bissau (2002). Population total all countries: 68,955. Northwest of Bissau. Also spoken in Gambia, Senegal. Alternate names: Mankanha, Mancanha, Mancagne, Mancang, Bola. Dialects: Burama (Bulama, Buram, Brame), Shadal (Sadar). Related to Mandjak. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Manjaku-Papel

More information.

 

Mansoanka [msw] 14,300 in Guinea-Bissau (2002). Population total all countries: 15,300. North central. Also spoken in Gambia. Alternate names: Mansoanca, Maswanka, Sua, Kunant, Kunante. Dialects: Not inherently intelligible with Balanta or Mandinka, although called 'Mandinkanized Balanta'. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Southern, Sua

More information.

 

Nalu [naj] 8,150 in Guinea-Bissau (2002). Southwest near the coast. Alternate names: Nalou. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Mbulungish-Nalu

More information.

 

Papel [pbo] 125,550 (2002). Bissau Island. Alternate names: Pepel, Papei, Moium, Oium. Dialects: Close to Mankanya and Mandyak. 3 dialects. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Bak, Manjaku-Papel

More information.

 

Portuguese [por] Classification: Indo-European, Italic, Romance, Italo-Western, Western, Gallo-Iberian, Ibero-Romance, West Iberian, Portuguese-Galician

More information.

 

Pulaar [fuc] 245,130 in Guinea-Bissau (2002). North central and northeastern Guinea-Bissau. Alternate names: Fulfulde-Pulaar, Pulaar Fulfulde, Peul, Peulh. Dialects: Fulacunda (Fulakunda, Fulkunda, Fula Preto, Fula Forro). Classification: Niger-Congo, Atlantic-Congo, Atlantic, Northern, Senegambian, Fulani-Wolof, Fula, Western

More information.

 

Soninke [snk] 6,470 in Guinea-Bissau (2002). Alternate names: Sarakole, Marka. Dialects: Azer (Adjer, Aser, Ajer, Masiin, Taghdansh). Classification: Niger-Congo, Mande, Western, Northwestern, Soninke-Bobo, Soninke-Boso, Soninke

 

Capital city:

Bissau

 

Meaning country name:

From the Susu (Sousou) language meaning 'Women'. The first Europeans to arrive in the area would have heard Susu, the main language spoken by the inhabitants of coastal Guinea. The English form comes via Portuguese Guiné from a (presumed) indigenous African name. Or possibly from the Berber "Akal n-Iguinawen" meaning "land of the blacks". Then Portuguese put Bissau

 

Description Flag:

The flag of Guinea-Bissau was adopted in 1973 when independence from Portugal was proclaimed. The flag features the traditional Pan-African colors of gold, green, red, and also the Black Star of Africa. The flag's design is heavily influenced by the flag of Ghana. The colors have the same meanings: specifically, the red is for the blood of martyrs, green for forests, and gold for mineral wealth.

 

Coat of arms:

The national emblem of Guinea-Bissau was adopted shortly after independence from Portugal in 1973. Featured prominently is a black star, that is part of traditional Pan-African symbolism, and is often referred to as the Black star of Africa. A seashell at the bottom unites two symmetrical olive branches. The sea shell is symbolism for the location of the country on the coast of Africa. The red banner contains the national motto of the nation: that translates to English as "Unity, Struggle, Progress".

 

Motto:

"Unity, Struggle, Progress"

 

National Anthem: Esta é a Nossa Pátria Bem Amada

 

Sol, suor e o verde e mar,

Séculos de dor e esperança:

Esta é a terra dos nossos avós!

Fruto das nossas mãos,

Da flor do nosso sangue:

Esta é a nossa pátria amada.

CHORUS:

Viva a pátria gloriosa!

Floriu nos céus a bandeira da luta.

Avante, contra o jugo estrangeiro!

Nós vamos construir

Na pátria immortal

A paz e o progresso!

Nós vamos construir

Na pátria imortal

A paz e o progresso! paz e o progresso!

Ramos do mesmo tronco,

Olhos na mesma luz:

Esta é a força da nossa união!

Cantem o mar e a terra

A madrugada e o sol

Que a nossa luta fecundou.

CHORUS

 

English translation

Sun, sweat, verdure and sea,

Centuries of pain and hope;

This is the land of our ancestors.

Fruit of our hands,

Of the flower of our blood:

This is our beloved country.

CHORUS:

Long live our glorious country!

The banner of our struggle

Has fluttered in the skies.

Forward, against the foreign yoke!

We are going to build

Peace and progress

In our immortal country!

Peace and progress

In our immortal country!

Branches of the same trunk,

Eyes in the same light;

This is the force of our unity!

The sea and the land,

The dawn and the sun are singing

That our struggle has borne fruit!

CHORUS

 

Internet Page: www.guine-bissau.com

 

G.B. in diferent languages

 

eng | arg | ast | ces | cos | cym | dan | est | fin | glg | ina | ita | jav | lld | nor | roh | rup | slk | sme | srd | swe: Guinea-Bissau

afr | fry | nld: Guinee-Bissau

bre | eus | vor: Ginea-Bissau

deu | ltz | nds: Guinea-Bissau / Guinea-Biſſau

cat | fao: Guinea Bissau

dsb | hsb: Guineja-Bissau

ind | msa: Guinea-Bissau / ڬينيا بيساو

kaa | uzb: Gvineya-Bisau / Гвинея-Бисау

kin | run: Gine-Bisso

pol | szl: Gwinea-Bissau

aze: Qvineya-Bisau / Гвинеја-Бисау

bam: Lagine-Bisaw

bos: Gvineja Bisao / Гвинеја Бисао

cor: Gyni-Bissaw

crh: Gvineya-Bissau / Гвинея-Биссау

epo: Gvineo-Bisaŭo; Gvineo Bisaŭa

fra: Guinée-Bissau

frp: Guinê-Bissaou

fur: Vuinee-Bissau

gla: Gini-Bissau

gle: Guine Bhissau / Guine Ḃissau

glv: Yn Ghuinea-Bissau

hat: Gine-Bisao

hrv: Gvineja Bisau

hun: Bissau-Guinea

ibo: Gini-Bisau

isl: Gínea-Bissá

jnf: Dginnée-Bissau

kmr: Gwînê ya Bîsaûyê / Гwине йа Бисауйе / گوینێیا بیسائوویێ; Gvînê ya Bîsaûyê / Гвине йа Бисауйе / گڤینێیا بیسائوویێ

kur: Gîneya Bîsaû / گینەیا بیسائوو

lat: Guinea Bissavia; Guinea Bissaviensis; Guinea Bissagensis

lav: Gvineja-Bisava

lin: Gine-Bisau

lit: Bisau Gvinėja

mlg: Ginea-Bisao

mlt: Ginea-Bissaw

mol: Guineea-Bissau / Гуйнея-Биссау

nrm: Petite-Gùinaée

oci: Guinèa Bissau

por: Guiné-Bissau

que: Ghiniya-Bissau

rmy: Guineya-Bissau / गुइनेया-बिस्साउ

ron: Guineea-Bissau

sag: Ginë-Bisao

scn: Guinìa-Bissau

slo: Gvinea-Biso / Гвинеа-Бисо

slv: Gvineja-Bissau

smg: Bisau Gvinėjė

smo: Kini-Pisau

spa: Guinea-Bissáu

sqi: Guineja Bisau

swa: Guinea Bisau

tet: Giné-Bisau

tuk: Gwineýa-Bisau / Гвинея-Бисау

tur: Gine-Bissau

vie: Ghi-nê Bít-xao

vol: Bisava-Gineyän

wln: Guinêye-Bissaw

wol: Ginne Bisaawóo

zza: Gineya Bissaoy

abq | alt | che | chm | kbd | kir | kjh | kom | krc | kum | rus | tyv | udm: Гвинея-Бисау (Gvineja-Bisau)

mon | oss: Гвиней-Бисау (Gvinej-Bisau)

bak: Гвинея-Бисау / Gvineya-Bisau

bel: Гвінея-Бісаў / Hvinieja-Bisaŭ; Гвінэя-Бісаў / Hvineja-Bisaŭ

bul: Гвинея Бисау (Gvineja Bisau)

chv: Гвинейӑ-Бисау (Gvinejă-Bisau)

kaz: Гвинея-Бисау / Gvïneya-Bïsaw / گۆينەيا-بيساۋ

mkd: Гвинеја Бисао (Gvineja Bisao)

srp: Гвинеја Бисао / Gvineja Bisao

tat: Гвинея-Бисау / Gvineä-Bisau

tgk: Гвинея-Бисау / گوینیه بیسو / Gvineja-Bisau

ukr: Ґвінея-Бісау (Gvineja-Bisau)

ara: غينيا بيساو (Ġīniyā Bīsāw); جينيا بيساو (Gīniyā Bīsāw); غينيا ۔ بيساو (Ġīniyā-Bīsāw); جينيا ۔ بيساو (Gīniyā-Bīsāw)

fas: گینۀ بیسائو / Gineye Bisâu

prs: گینی بیساو (Gīnī Bīsāū); گینیا بیساو (Gīniyā Bīsāū)

pus: ګيني بيساو (Gīnī Bīsāū); ګينيا بيساو (Gīniyā Bīsāū); ګينېا بيساو (Gīneā Bīsāū)

uig: گۋىنېيە بىسائۇ / Gwinéye Bisau / Гвинея-Бисау

urd: گنی بساؤ (Ginī Bisāʾu)

div: ގިނީ ބިސާއޮ (Ginī Bisā'o)

heb: גינאה-ביסאו (Gîneʾah-Bîsaʾû); גיניאה-ביסאו (Gînêʾah-Bîsaʾû); גינאה-ביסו (Gîneʾah-Bîsô)

lad: גיניאה-ביסאו / Ginea-Bisau

yid: גװינײע-ביסאַו (Gvineye-Bisau)

amh: ጊኔ ቢሳው (Gine Bisaw); ጊኒ ቢሳው (Gini Bisaw)

ell-dhi: Γουινέα Μπισσάου (Goyinéa Mpissáoy)

ell-kat: Γουϊνέα Μπισάου (Goyïnéa Mpisáoy)

hye: Գվինեա Բիսաու (Gvinea Bisaou)

kat: გვინეა-ბისაუ (Gvinea-Bisau)

hin: गिनी-बिसाउ (Ginī-Bisāu)

ben: গিনি-বিসাউ (Gini-Bisāu); গিনি-বিসাও (Gini-Bisāo)

pan: ਗਿਨੀ-ਬਿੱਸਉ (Ginī-Bissau)

mal: ഗിനി-ബിസോ (Gini-Bisō); ഗ്വിനിയ-ബിസാവു (Gviniya-Bisāvu)

tam: கினி-பிஸ்ஸோ (Kiṉi-Pissō); கினி-பிசாவு (Kiṉi-Pičāvu); கினி-பிஸ்ஸாவ் (Kiṉi-Pissāv)

tel: గినియా-బిస్సావు (Giniyā-Bissāvu)

zho: 幾內亞比索/几内亚比绍 (Jīnèiyà Bìshào)

jpn: ギニア・ビサオ (Ginia Bisao); ギニアビサウ (Ginia Bisau)

kor: 기니 비사우 (Gini Bisau)

mya: ဂီနီဘစ္ဆော (Gini Bʰiʿsʰɔ̀)

tha: กินีบิสเซา (Kinī Bitsaw)

khm: ហ្គីណេប៊ីសៅ (Hkīṇe Bīsau); ហ្គីនៀប៊ីសូ (Hkīnie Bīsū)

 

Saint-Nazaire (Breton: Sant-Nazer/Señ Neñseir, Gallo: Saint-Nazère/Saint-Nazaer), is a commune in the Loire-Atlantique department in northwestern France.

 

The town has a major harbour, on the right bank of the Loire River estuary, near the Atlantic Ocean. The town is at the south of the second-largest swamp in France, called "la Brière". Given its location, Saint-Nazaire has a long tradition of fishing and shipbuilding.

 

Antiquity

 

Archaeologists believe that Saint-Nazaire is built upon the remnants of Corbilo, an Armorican Gaulish city populated by the Namnetes tribe, which (according to the Greek navigator Pytheas) was the second-largest Gaulish city, after Massilia (now Marseilles).[citation needed] Archeology suggests that the area has been inhabited since at least the Neolithic period, as evidenced by the presence of monuments like the tumulus of Dissignac and the dolmen located in the centre of the present-day city, and ancient bronzes found in the vicinity.

 

According to the 15th-century chronicler Alain Bouchart, Brutus of Troy, the mythical ancestor of the Bretons, travelled toward Saint-Nazaire to set foot upon the new homeland of his people. Historical accounts note that at the end of the Roman Empire, some Britons colonized the Loire estuary, and later, the peninsula containing Guérande. The furthest extent of the ancient Breton language in the Loire region is Donges, to the east of Saint-Nazaire.

 

Middle Ages

 

According to the late-6th-century writer Gregory of Tours, the Roman Church sheltered the remains of the martyr Nazarius in a local basilica. According to legend, the Breton chief Waroch II sent an emissary to seize the relics. The plot was foiled when the emissary fractured his skull upon the lintel of the church door. Waroch, interpreting this as a miracle, was deterred, and the village thenceforth took the name of Sanctus Nazarius de Sinuario.[citation needed]

 

After this point, the history of Saint-Nazaire, like much of Europe during the Dark Ages, is not well understood. Battles occurred, such as in 1380 when Jehan d'Ust defended the city in the name of John V, Duke of Brittany (known in France as Jean IV) against the Castilian fleet during the Hundred Years' War. After this time, Saint-Nazaire became the seat of a parish extending from Penhoët to Pornichet, part of the Viscountcy of Saint-Nazaire.

 

Like the whole of Brittany, Saint-Nazaire formed part of the Duchy of Brittany until 1532, when it was annexed by France. In 1624, the city was threatened by the Calvinists. In 1756, a fort was built on the order of the governor of Brittany to protect the town, which by then had 600 inhabitants.[citation needed] Until the French revolution, Saint-Nazaire belonged to the province of Brittany.

 

19th Century industrialization

 

At the beginning of the 19th century, the port only consisted of one simple harbour. As the town was so far inland, its main economy was not based on commercial fishing, but due to its strategic location as the lowest possible navigation point for large ships, an the supply of pilots for navigation further up the Loirre. At around 1800, the parish of Saint-Nazaire has around 3216 inhabitants

 

The modern Saint-Nazaire was created by the administration of Napoleon III, and came about from the various national and regional truces which had prevented its development up to that point. The population of 3216 at around 1800 shows that battered history, with a mainly local (Brière), of Low-Brittany (of Morbihan in the Finistère-south), and minor representation from most other areas of France. From this point forward the population of Saint-Nazaire took an exponential growth, which was reflected in its nickname of small Breton California or Liverpool of the west.

 

In 1802, a roadway is built to develop the port, which extends by 1835 to a break water with a navigational lighthouse at its end. The development includes new basins for ships to unload to barges which can carry goods further up the river. This develop moves the town into the area of the city which is now called the district of Small Morocco. This development brings about the town as the base for the passenger steamships of the Nantes-Saint-Nazaire line, as well as making the town the alternate port for ships which can not access Nantes.

View of the "New Entrance" locks gates to Port Saint-Nazaire towards the Loire River

 

In 1856, the first wet dock basin is dug in the handle of Halluard City, making it possible for ships to moor and turn. This brought about the construction of the towns first railway connection, when in 1857 the Chemin de Fer de Paris à Orléans railroad company of Orléans connected Saint-Nazaire to Nantes. In 1862 the first transatlantic telegraph lines were installed from France towards South America, which came ashore at Saint-Nazaire. 1862 also saw the construction of major ship building facilities, including those of Chantier Scott which launched of the first French constructed ships with metal hulls - the company went bankrupt in 1866. In 1868, Saint-Nazaire became a sub-prefecture at the town of Savenay. A second dock basin was created at Penhoët in 1881 to allow the servicing of larger ships, but a lock gate built to access this cuts the town in two, thus creating Old St Nazaire and an artificial island called small Morocco.

 

In early 1870, Nantes born Pierre Waldeck-Rousseau joined the bar in Saint-Nazaire. In September he became, in spite of his youth, secretary to the municipal commission temporarily appointed to carry on the town business. He organized the National Defence at St Nazaire, and himself marched out with his contingent, though they saw no active service owing to lack of ammunition, their private store having been commandeered by the state. In 1873, following the establishment of the Third Republic in 1871, he moved to the bar of Rennes.

 

In 1894, a strike occurs at the forging mills of Trignac, which resulted in the town getting its national nickname of Red City. Started in opposition on March 30 to a reduction of the work force, what had seemed a small dispute is raised when after the shooting in Fourmies it joined in the declaration of the Fusillade de Fourmies, and resultantly socialists flocked to the town in defence of the striking workers. In 1900, the commune of Pornichet is dismemberment with the creation of the commune of Saint-Nazaire.

 

First World War

 

During World War I, the city became an important unloading port of the allied troops, and particularly in the latter stages for the United States Army. When they entered the war in 1918, they developed the town and port infrastructure, by adding additional drinking water storage ponds for the towns water treatment plants, and a refrigeration terminal to the docks for shipment and storage of meat and dairy products to supply their troops.

 

Inter-war period

 

The post-war period brought about a period of economic depression for the ship builders, who diversified into building seaplanes from 1922. In 1926 the district of Paimbœuf becomes a separate commune, and consolidates the towns influence over its own development.

 

Although having built the SS Paris in 1921, and SS Ile de France in 1926, as a result of the 1930s Great Depression the French government commissioned a series of state programs to aid national economic activity. The state owned shipping company Compagnie Générale Transatlantique commissioned the ship builders of Saint-Nazaire to construct a new large passenger ship, which as a result between 1928 and 1934 created the Albert Caquot engineered the Louis Joubert dry dock - at 3937 feet x 196.850 feet, the largest of its kind in the world at the time - necessary to be able to accommodate the construction of the SS Normandie. In 1932, the casino of Saint-Nazaire goes bankrupt and is resold to the town of Nantes, with the site being redeveloped form 1935 with the first part of the current Saint-Louis school.

 

As a result of the national general strike of June 1936, to ensure completion of the nationally prestigious project SS Normandie, the government nationalises the various private shipyards into one state owned entity, the 1861 founded Chantiers de l'Atlantique.

 

SS Normandie

 

Work began on the ship (not yet named Normandie) in January 1931, soon after the terrifying stock market crash of 1929. While the French continued construction, the competing White Star Line's ship (intended as Oceanic) – started before the crash – had to be cancelled and the Cunard ship was put on hold, both because their financing, organized before the crash, ran into trouble. Soon, the French builders also ran into difficulty, and had to ask their government for money to continue construction, a subsidy that was questioned in the press. Still, the building was followed heavily by newspapers and national interest was deep. Though she was designed to represent France in the nation-state contest of the great liners, and though she was built in a French shipyard and, using French-built major parts including the 29 boilers, the turbines, generators and even the 4 massive engines (designed by Alsthom, which later worked on the Queen Mary 2), a few secondary parts of her came from other European countries - e.g., the ship's great rudder was built by Skoda Works in Czechoslovakia, while the steering mechanism, including the teak wheel, came from Edinburgh. As construction went on, the growing hull in Saint-Nazaire had no name except for "T-6" (with "6" for "6th" and "T" for "Transat", short for "CIE. GLE. TRANSATLANTIQUE" aka the "French Line"), the contract name. Many names were suggested including Doumer, after the recently assassinated president Paul Doumer, and originally, La Belle France. Finally, the name Normandie was decided upon after much speculation. In what may be a unique quirk of French nomenclature, the name carries no definite article. In France, ship prefixes are customarily masculine, inherited from the French terms for ship, which can be "paquebot", "navire", "bateau", "bâtiment", etc. (including le "France" which is not grammatically correct); but English speakers usually refer to ships as feminine ("she's a beauty"), and the French Line carried many rich American customers. After discussion, French Line officials wrote that their ship was to be called simply "Normandie," preceded by no "le" or "la" (French masculine/feminine for "the") to avoid any confusion.

 

On October 29, 1932 – three years to the day after the stock market crash – Normandie was launched in front of 200,000 spectators.[3] The 27,567 ton hull that slid into the Loire River was the largest ever launched and it caused a large wave that crashed into a few hundred people, but with no injury. Normandie was outfitted until early 1935, meaning all her interior, funnels, engines, etc. were put in to make her into a working vessel. Finally, in April 1935, Normandie was ready for her trials, which were watched by reporters. The superiority of Vladimir Yourkevitch's hull design was immediately visible: hardly a wave was created. The ship demonstrated impressive performance during these trials, reaching a top speed of 32.2 knots (59.6 km/h)[6] and performing an emergency stop from that speed in only 1,700 meters.

 

World War II

 

After the invasion of Poland by Nazi Germany's Wehrmacht army at the start of World War II , the combined forces of the French Army and the British Expeditionary Force failed to hold the oncoming onslaught. As part of Operation Ariel, Saint-Nazaire like Dunkirk became an evacuation point for the British back to England, with those successfully embarking including the writer John Renshaw Starr.

 

On June 17, 1940 an estimated 9,000 British Army soldiers were embarked aboard the Clyde-built troopship RMS Lancastria, which was then attacked and sunk by German Junkers Ju 88 bombers, mainly from Kampfgeschwader 30, taking with her around 4,000 victims.[7] It is the worst disaster in British maritime history, and the worst loss of life for British forces in the whole of World War II. Winston Churchill banned all news coverage of the disaster on learning of it and it remained largely forgotten by history.

 

Following the surrender of France to German forces later in June 1940, the port immediately became a base of operations for the Kriegsmarine (German Navy) and was as such the target of Allied operations. A heavily fortified U-boat submarine base was built by Organisation Todt shortly after occupation, with its 9 m (30-ft) thick concrete ceiling was capable of withstanding almost any bomb in use at the time.

 

The base provided a home during the war to many of the most well known U-Boat staff, including:

 

* Commander Georg-Wilhelm Schulz who transferred 6. Unterseebootsflottille from Danzig to the port in February 1942, where it became a combat flotilla.

* Kapitänleutnant Carl Emmermann - took command of 6. Unterseebootsflottille over from Schulz in November 1942, until it left Saint-Nazaire for Norway in August 1944

* Lieutenant Commander Herbert Schultze - second in commend of 7. Unterseebootsflottille from September 1940

 

The base still stands today, as its extremely sturdy construction makes demolition uneconomical

 

The huge Joubert drydock built for SS Normandie was the only port on the Atlantic capable of servicing the German battleships Bismarck and Tirpitz. This gave the port a strong strategic importance to both the Axis Powers and the Allies during the Second World War.

 

After Operation Rheinübung on 18–27 May 1941, in which the Bismarck and heavy cruiser Prinz Eugen were to have ended the operational raid at Saint-Nazaire, but which resulted in the sinking of HMS Hood and the sinking of the Bismarck; the need for the Allies to take the Joubert dry dock out of operation was increased.

 

On March 28, 1942, a force of 611 British Commandos and the Royal Navy launched the St. Nazaire Raid against the shipyards of Saint-Nazaire, codenamed Operation Chariot. A retired American destroyer HMS Campbeltown was used as a ram-ship loaded with explosives, and it and the commandos succeeded in destroying the gates and machinery of the Joubert drydock, prevented its further use by Nazi Germany during the war. The Joubert dry dock was not brought back into operation until 1948.

 

After Operation Chariot

 

The U-boat threat to supply convoys across the Atlantic made Saint-Nazaire a constant target of Allied air forces. In the face of determined Luftwaffe fighter opposition to the daylight raids by USAAF Eighth Air Force bombers in 1942, on 3 January 1943 Lt. Col. Curtis LeMay led 101 modified Boeing B-17 Flying Fortress's of the 305th Bomb Wing against the U-Boat pens at Saint-Nazaire, on the Eighth Airforce's six raid against the facility. The B17's carried additional forward machine guns to improve protection against fighters, implemented as a chin turret on the B-17G. LeMay also introduced changed flying tactics on the raid, with modification of formation bombing to stagger three-plane elements within a squadron, and staggered squadrons within a group led to increased defensive firepower against fighter opposition. Only 76 aircraft found and hit the target, and as LeMay's tactic also called for a straight and level bomb run to increase accuracy, during the mission seven bombers were shot down and 47 damaged.

 

The damaged aircraft included the seventh B17 flight of Staff Sergeant Alan Magee, from which Luftwaffe fighters shot off a section of the right wing causing the aircraft to enter a deadly spin. Wounded ball turret gunner Magee leapt from the plane without a parachute, rapidly losing consciousness due to the altitude. Magee fell over four miles before crashing through the glass roof of the St. Nazaire railway station, which mitigated Magee's impact. Found alive on the floor of the station, Magee was taken prisoner of war and given medical treatment by his captors. He had 28 shrapnel wounds, several broken bones, severe damage to his nose and eye, and lung and kidney damage; and his right arm was nearly severed. Magee was liberated in May 1945 and received the Air Medal for meritorious conduct and the Purple Heart. He was later featured in the Smithsonian Magazine as one of the ten most remarkable survivals of World War II.

 

As a result of the raid, on 14 January 1943 under directive (S.46239/?? A.C.A.S. Ops), the Allies implemented incendiary bomb tactics against U-Boat pens, under the Area bombing directive. To minimize civilian casualties during air attacks, the Allies devised a plan to force evacuation of the town. For three days in 1943, British Royal Air Force and American aircraft dropped scores of leaflets warning the population of a planned fire-bombing raid. At the end of the third day, the raid came and burned the entire city to the ground. Casualties were light as most of the civilians had heeded the warning and fled to the safety of the countryside, but after that point except for the self-contained U-boat base, Saint-Nazaire remained abandoned until the end of the war.

 

After D-day and the liberation of most of France in 1944, German troops in Saint-Nazaire's submarine base refused to surrender, and they holed up (as did their counterparts in the La Rochelle and Lorient bases). Since the Germans could no longer conduct major submarine operations from the bases without a supply line, the SHAEF commander, U.S. General Dwight D. Eisenhower decided to simply bypass these ports, and the Allied armies focused their resources on the invasion of Germany. Saint-Nazaire and the other two German "pockets" remained under Nazi control until the last day of the war in Europe, 8 May 1945.

 

Post World War II

The square and drab Hotel de Ville, also the location of the Town Hall, is typical of the architecture of modern day Saint-Nazaire

 

The town of St. Nazaire was rebuilt in the late 1940s in a minimalist, somewhat drab style that belies the natural beauty of the area.

 

After the construction of the SS France, the last Compagnie Générale Transatlantique liner and the subsequent closure of the Suez Canal, Chantiers de l'Atlantique began building large oil tankers, including Batillus, Bellamya, Pierre Guillaumat and Prairial. A new dry dock (Basin C) was planned for the construction of tankers over 1,000,000 tonnes but this fell through with the re-opening of the Suez Canal.

 

SS France

 

The keel of hull G19 was laid down by Chantiers de l'Atlantique shipyard, Saint-Nazaire on September 7, 1957. She was built in a non-conventional manner: rather than constructing a skeleton which was then covered in steel hull plating, large parts of the ship were prefabricated in other cities (such as Orléans, Le Havre and Lyon). She was built with a unique double bottom that enabled her to carry 8,000 tons of fuel - enough for the trip to New York and back. The hull was fully welded, leading to weight savings, and had two sets of stabilisers fitted. She was blessed by the Bishop of Nantes, Monseigneur Villepelet, and launched on May 11, 1960, at 4:15 p.m., by Madame Yvonne de Gaulle, wife of the President, and was then named France, in honour both of the country, and of the two previous CGT ships to bear the name. By 4:22 p.m. the France was afloat and under command of tugs. President De Gaulle was also in attendance at the launch, and gave a patriotic speech, announcing that France had been given a new Normandie, they were able to compete now with Cunard's Queens, and the Blue Riband was within their reach. In reality, however, the 35 knot speed of the United States would prove impossible to beat.

 

After the launch, the propellers were installed (the entire process taking over three weeks), the distinctive funnels affixed to the upper decks, the superstructure completed, life boats placed in their davits, and the interiors fitted out. The France then undertook her sea trials on November 19, 1961, and averaged an unexpected 35.21 knots. With the French Line satisfied, the ship was handed over, and undertook a trial cruise to the Canary Islands with a full complement of passengers and crew. During this short trip she met, at sea, the German built SS Liberté on her way to the scrap yard.

 

Source Wikipedia

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

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Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

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Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

Junk Pirates, are the scourge of all other pirate factions. Other space-pirates mock their lust for crashed ships and primative technology, though only behind their backs as they are known for extreme brutality and a willingness to "go down with their vessels". Most fleets stay out of range of these lumbering hulks, mainly because a captain is never sure what weapons or defensive systems these pirates have adapted to their ships. During the Battle of Degonas, a Junk Pirate ship wandered headfirst into a heated fray between a Degonasian fighter fleet and a Vextril Horde command fleet. Both sides suffered heavy losses due to the pirates having afixed a nucleo-cannon to the underbelly of their vessel. The pirates, this being their first test with the weapon, becoming so enraged that the cannon disintegrated everything in it's path and left nothing to salvage, charted a course to the nearest system and vaporized three inhabited planets. Battles with these trecherous souls are often a crap shoot.

Asmara is a city of Eritrea, a country of the Africa. It is the capital of Eritea. About five hundred thousand people live in Asmara. The architecture of Asmara was influenced by the Italian colonization.

The town of Asmara was colonized by the Italians. It was colonized in 1889. The town of Asmara became the national capital of the colony in 1897. In 1913 and then later in 1915, Asmara suffered knew some damages because of earthquakes. That is one of the reason why in the 1930’s, the Italians modified the architecture of the city. They built new buildings. Most of the actual center of the town was built by the Italians. The city looked like Roma. Asmara was called "Piccola Roma" (the little Roma). Nowadays, most of the buildings of Asmara have an italian origin. Some shops are still named in Italian.

The three main architectural styles you will find in Asmara are the art deco style, the Victorian style and the Italian new roman style. The Impero Cinema is a famous art deco building of Asmara. As famous as well, there is the Pension Africa, a cubist building. The Europeans at that time used to say that Asmara was a place to experiment “new radical designs”. Some buildings are neo-Romanesque, such as the Roman Catholic Cathedral, some villas are built in a late Victorian style. Art Deco influences are found throughout the city. Architects were restricted by nothing.

There are a lot of religious sites in the town of Asmara. Such as the catholic cathedral, the eclectic cathedral, mosquees, and the copte Nda Mariam cathedral which is one of the most impressive buildings of Asmara. Colored wall pictures done by contemporary artists can be seen in different parts of the town. The town also has traditional markets. It has little shops. The inhabitants are reputed warm and open people.

© Eric Lafforgue

www.ericlafforgue.com

Rice is the seed of the grass species Oryza sativa (Asian rice) or Oryza glaberrima (African rice). As a cereal grain, it is the most widely consumed staple food for a large part of the world's human population, especially in Asia. It is the agricultural commodity with the third-highest worldwide production, after sugarcane and maize, according to 2012 FAOSTAT data.

 

Since a large portion of maize crops are grown for purposes other than human consumption, rice is the most important grain with regard to human nutrition and caloric intake, providing more than one-fifth of the calories consumed worldwide by humans.

 

Chinese legends attribute the domestication of rice to Shennong, the legendary emperor of China and inventor of Chinese agriculture. Genetic evidence has shown that rice originates from a single domestication 8,200–13,500 years ago in the Pearl River valley region of China. Previously, archaeological evidence had suggested that rice was domesticated in the Yangtze River valley region in China. From East Asia, rice was spread to Southeast and South Asia. Rice was introduced to Europe through Western Asia, and to the Americas through European colonization.

 

There are many varieties of rice and culinary preferences tend to vary regionally. In some areas such as the Far East or Spain, there is a preference for softer and stickier varieties.

 

Rice, a monocot, is normally grown as an annual plant, although in tropical areas it can survive as a perennial and can produce a ratoon crop for up to 30 years. The rice plant can grow to 1–1.8 m tall, occasionally more depending on the variety and soil fertility. It has long, slender leaves 50–100 cm long and 2–2.5 cm broad. The small wind-pollinated flowers are produced in a branched arching to pendulous inflorescence 30–50 cm long. The edible seed is a grain (caryopsis) 5–12 mm long and 2–3 mm thick.

 

Rice cultivation is well-suited to countries and regions with low labor costs and high rainfall, as it is labor-intensive to cultivate and requires ample water. However, rice can be grown practically anywhere, even on a steep hill or mountain area with the use of water-controlling terrace systems. Although its parent species are native to Asia and certain parts of Africa, centuries of trade and exportation have made it commonplace in many cultures worldwide.

 

The traditional method for cultivating rice is flooding the fields while, or after, setting the young seedlings. This simple method requires sound planning and servicing of the water damming and channeling, but reduces the growth of less robust weed and pest plants that have no submerged growth state, and deters vermin. While flooding is not mandatory for the cultivation of rice, all other methods of irrigation require higher effort in weed and pest control during growth periods and a different approach for fertilizing the soil.

 

The name wild rice is usually used for species of the genera Zizania and Porteresia, both wild and domesticated, although the term may also be used for primitive or uncultivated varieties of Oryza.

 

ETYMOLOGY

First used in English in the middle of the 13th century, the word "rice" derives from the Old French ris, which comes from Italian riso, in turn from the Latin oriza, which derives from the Greek ὄρυζα (oruza). The Greek word is the source of all European words (cf. Welsh reis, German Reis, Lithuanian ryžiai, Serbo-Croatian riža, Polish ryż, Dutch rijst, Hungarian rizs, Romanian orez).

 

The origin of the Greek word is unclear. It is sometimes held to be from the Tamil word அரிசி (arisi), or rather Old Tamil arici. However, Krishnamurti disagrees with the notion that Old Tamil arici is the source of the Greek term, and proposes that it was borrowed from descendants of Proto-Dravidian *wariñci instead. Mayrhofer suggests that the immediate source of the Greek word is to be sought in Old Iranian words of the types *vrīz- or *vrinj-, but these are ultimately traced back to Indo-Aryan (as in Sanskrit vrīhí-) and subsequently to Dravidian by Witzel and others.

 

COOKING

The varieties of rice are typically classified as long-, medium-, and short-grained. The grains of long-grain rice (high in amylose) tend to remain intact after cooking; medium-grain rice (high in amylopectin) becomes more sticky. Medium-grain rice is used for sweet dishes, for risotto in Italy, and many rice dishes, such as arròs negre, in Spain. Some varieties of long-grain rice that are high in amylopectin, known as Thai Sticky rice, are usually steamed. A stickier medium-grain rice is used for sushi; the stickiness allows rice to hold its shape when molded. Short-grain rice is often used for rice pudding.

 

Instant rice differs from parboiled rice in that it is fully cooked and then dried, though there is a significant degradation in taste and texture. Rice flour and starch often are used in batters and breadings to increase crispiness.

 

PREPARATION

Rice is typically rinsed before cooking to remove excess starch. Rice produced in the US is usually fortified with vitamins and minerals, and rinsing will result in a loss of nutrients. Rice may be rinsed repeatedly until the rinse water is clear to improve the texture and taste.

 

Rice may be soaked to decrease cooking time, conserve fuel, minimize exposure to high temperature, and reduce stickiness. For some varieties, soaking improves the texture of the cooked rice by increasing expansion of the grains. Rice may be soaked for 30 minutes up to several hours.

 

Brown rice may be soaked in warm water for 20 hours to stimulate germination. This process, called germinated brown rice (GBR), activates enzymes and enhances amino acids including gamma-aminobutyric acid to improve the nutritional value of brown rice. This method is a result of research carried out for the United Nations International Year of Rice.

 

PROCESSING

Rice is cooked by boiling or steaming, and absorbs water during cooking. With the absorption method, rice may be cooked in a volume of water similar to the volume of rice. With the rapid-boil method, rice may be cooked in a large quantity of water which is drained before serving. Rapid-boil preparation is not desirable with enriched rice, as much of the enrichment additives are lost when the water is discarded. Electric rice cookers, popular in Asia and Latin America, simplify the process of cooking rice. Rice (or any other grain) is sometimes quickly fried in oil or fat before boiling (for example saffron rice or risotto); this makes the cooked rice less sticky, and is a cooking style commonly called pilaf in Iran and Afghanistan or biryani (Dam-pukhtak) in India and Pakistan.

 

DISHES

In Arab cuisine, rice is an ingredient of many soups and dishes with fish, poultry, and other types of meat. It is also used to stuff vegetables or is wrapped in grape leaves (dolma). When combined with milk, sugar, and honey, it is used to make desserts. In some regions, such as Tabaristan, bread is made using rice flour. Medieval Islamic texts spoke of medical uses for the plant. Rice may also be made into congee (also called rice porridge, fawrclaab, okayu, Xifan, jook, or rice gruel) by adding more water than usual, so that the cooked rice is saturated with water, usually to the point that it disintegrates. Rice porridge is commonly eaten as a breakfast food, and is also a traditional food for the sick.

 

NUTRITION AND HEALTH

NUTRIENTS AND NUTRITIONAL IMPORTANCE OF RICE

Rice is the staple food of over half the world's population. It is the predominant dietary energy source for 17 countries in Asia and the Pacific, 9 countries in North and South America and 8 countries in Africa. Rice provides 20% of the world’s dietary energy supply, while wheat supplies 19% and maize (corn) 5%.

 

A detailed analysis of nutrient content of rice suggests that the nutrition value of rice varies based on a number of factors. It depends on the strain of rice, that is between white, brown, red, and black (or purple) varieties of rice – each prevalent in different parts of the world. It also depends on nutrient quality of the soil rice is grown in, whether and how the rice is polished or processed, the manner it is enriched, and how it is prepared before consumption.

 

An illustrative comparison between white and brown rice of protein quality, mineral and vitamin quality, carbohydrate and fat quality suggests that neither is a complete nutrition source. Between the two, there is a significant difference in fiber content and minor differences in other nutrients.

 

Highly colored rice strains, such as black (purple) rice, derive their color from anthocyanins and tocols. Scientific studies suggest that these color pigments have antioxidant properties that may be useful to human health. In purple rice bran, hydrophilic antioxidants are in greater quantity and have higher free radical scavenging activity than lipophilic antioxidants. Anthocyanins and γ-tocols in purple rice are largely located in the inner portion of purple rice bran.

 

Comparative nutrition studies on red, black and white varieties of rice suggest that pigments in red and black rice varieties may offer nutritional benefits. Red or black rice consumption was found to reduce or retard the progression of atherosclerotic plaque development, induced by dietary cholesterol, in mammals. White rice consumption offered no similar benefits, which the study suggests may be due in part to a lack of antioxidants found in red and black varieties of rice.

 

ARSENIC CONCERNS

Rice and rice products contain arsenic, a known poison and Group 1 carcinogen. There is no safe level of arsenic, but, as of 2012, a limit of 10 parts per billion has been established in the United States for drinking water, twice the level of 5 parts per billion originally proposed by the EPA. Consumption of one serving of some varieties of rice gives more exposure to arsenic than consumption of 1 liter of water that contains 5 parts per billion arsenic; however, the amount of arsenic in rice varies widely with the greatest concentration in brown rice and rice grown on land formerly used to grow cotton; in the United States, Arkansas, Louisiana, Missouri, and Texas. The U.S. Food and Drug Administration (FDA) is studying this issue, but has not established a limit. China has set a limit of 150 ppb for arsenic in rice.

 

White rice grown in Arkansas, Louisiana, Missouri, and Texas, which account for 76 percent of American-produced rice had higher levels of arsenic than other regions of the world studied, possibly because of past use of arsenic-based pesticides to control cotton weevils. Jasmine rice from Thailand and Basmati rice from Pakistan and India contain the least arsenic among rice varieties in one study.

 

BACILLUS CEREUS

Cooked rice can contain Bacillus cereus spores, which produce an emetic toxin when left at 4–60 °C. When storing cooked rice for use the next day, rapid cooling is advised to reduce the risk of toxin production. One of the enterotoxins produced by Bacillus cereus is heat-resistant; reheating contaminated rice kills the bacteria, but does not destroy the toxin already present.

 

RICE-GROWING ENVIRONMENTS

Rice can be grown in different environments, depending upon water availability. Generally, rice does not thrive in a waterlogged area, yet it can survive and grow herein and it can also survive flooding.

 

- Lowland, rainfed, which is drought prone, favors medium depth; waterlogged, submergence, and flood prone

- Lowland, irrigated, grown in both the wet season and the dry season

- Deep water or floating rice

- Coastal Wetland

- Upland rice is also known as Ghaiya rice, well known for its drought tolerance

 

HISTORY OF DOMESTICATION AND CULTIVATION

There have been plenty of debates on the origins of the domesticated rice. Genetic evidence published in the Proceedings of the National Academy of Sciences of the United States of America (PNAS) shows that all forms of Asian rice, both indica and japonica, spring from a single domestication that occurred 8,200–13,500 years ago in China of the wild rice Oryza rufipogon. A 2012 study published in Nature, through a map of rice genome variation, indicated that the domestication of rice occurred in the Pearl River valley region of China based on the genetic evidence. From East Asia, rice was spread to South and Southeast Asia. Before this research, the commonly accepted view, based on archaeological evidence, is that rice was first domesticated in the region of the Yangtze River valley in China.Morphological studies of rice phytoliths from the Diaotonghuan archaeological site clearly show the transition from the collection of wild rice to the cultivation of domesticated rice. The large number of wild rice phytoliths at the Diaotonghuan level dating from 12,000–11,000 BP indicates that wild rice collection was part of the local means of subsistence. Changes in the morphology of Diaotonghuan phytoliths dating from 10,000–8,000 BP show that rice had by this time been domesticated. Soon afterwards the two major varieties of indica and japonica rice were being grown in Central China. In the late 3rd millennium BC, there was a rapid expansion of rice cultivation into mainland Southeast Asia and westwards across India and Nepal.

 

In 2003, Korean archaeologists claimed to have discovered the world's oldest domesticated rice. Their 15,000-year-old age challenges the accepted view that rice cultivation originated in China about 12,000 years ago. These findings were received by academia with strong skepticism, and the results and their publicizing has been cited as being driven by a combination of nationalist and regional interests. In 2011, a combined effort by the Stanford University, New York University, Washington University in St. Louis, and Purdue University has provided the strongest evidence yet that there is only one single origin of domesticated rice, in the Yangtze Valley of China.

 

Rice spread to the Middle East where, according to Zohary and Hopf (2000, p. 91), O. sativa was recovered from a grave at Susa in Iran (dated to the 1st century AD).

 

PRODUCTION

The world dedicated 162.3 million hectares in 2012 for rice cultivation and the total production was about 738.1 million tonnes. The average world farm yield for rice was 4.5 tonnes per hectare, in 2012.

 

Rice farms in Egypt were the most productive in 2012, with a nationwide average of 9.5 tonnes per hectare. Second place: Australia – 8.9 tonnes per hectare. Third place: USA – 8.3 tonnes per hectare.

Rice is a major food staple and a mainstay for the rural population and their food security. It is mainly cultivated by small farmers in holdings of less than 1 hectare. Rice is also a wage commodity for workers in the cash crop or non-agricultural sectors. Rice is vital for the nutrition of much of the population in Asia, as well as in Latin America and the Caribbean and in Africa; it is central to the food security of over half the world population. Developing countries account for 95% of the total production, with China and India alone responsible for nearly half of the world output.

 

World production of rice has risen steadily from about 200 million tonnes of paddy rice in 1960 to over 678 million tonnes in 2009. The three largest producers of rice in 2009 were China (197 million tonnes), India (131 Mt), and Indonesia (64 Mt). Among the six largest rice producers, the most productive farms for rice, in 2009, were in China producing 6.59 tonnes per hectare.

 

Many rice grain producing countries have significant losses post-harvest at the farm and because of poor roads, inadequate storage technologies, inefficient supply chains and farmer's inability to bring the produce into retail markets dominated by small shopkeepers. A World Bank – FAO study claims 8% to 26% of rice is lost in developing nations, on average, every year, because of post-harvest problems and poor infrastructure. Some sources claim the post-harvest losses to exceed 40%. Not only do these losses reduce food security in the world, the study claims that farmers in developing countries such as China, India and others lose approximately US$89 billion of income in preventable post-harvest farm losses, poor transport, the lack of proper storage and retail. One study claims that if these post-harvest grain losses could be eliminated with better infrastructure and retail network, in India alone enough food would be saved every year to feed 70 to 100 million people over a year. However, other writers have warned against dramatic assessments of post-harvest food losses, arguing that "worst-case scenarios" tend to be used rather than realistic averages and that in many cases the cost of avoiding losses exceeds the value of the food saved.

 

The seeds of the rice plant are first milled using a rice huller to remove the chaff (the outer husks of the grain). At this point in the process, the product is called brown rice. The milling may be continued, removing the bran, i.e., the rest of the husk and the germ, thereby creating white rice. White rice, which keeps longer, lacks some important nutrients; moreover, in a limited diet which does not supplement the rice, brown rice helps to prevent the disease beriberi.

 

Either by hand or in a rice polisher, white rice may be buffed with glucose or talc powder (often called polished rice, though this term may also refer to white rice in general), parboiled, or processed into flour. White rice may also be enriched by adding nutrients, especially those lost during the milling process. While the cheapest method of enriching involves adding a powdered blend of nutrients that will easily wash off (in the United States, rice which has been so treated requires a label warning against rinsing), more sophisticated methods apply nutrients directly to the grain, coating the grain with a water-insoluble substance which is resistant to washing.

 

In some countries, a popular form, parboiled rice, is subjected to a steaming or parboiling process while still a brown rice grain. This causes nutrients from the outer husk, especially thiamine, to move into the grain itself. The parboil process causes a gelatinisation of the starch in the grains. The grains become less brittle, and the color of the milled grain changes from white to yellow. The rice is then dried, and can then be milled as usual or used as brown rice. Milled parboiled rice is nutritionally superior to standard milled rice. Parboiled rice has an additional benefit in that it does not stick to the pan during cooking, as happens when cooking regular white rice. This type of rice is eaten in parts of India and countries of West Africa are also accustomed to consuming parboiled rice.

 

Despite the hypothetical health risks of talc (such as stomach cancer), talc-coated rice remains the norm in some countries due to its attractive shiny appearance, but it has been banned in some, and is no longer widely used in others (such as the United States). Even where talc is not used, glucose, starch, or other coatings may be used to improve the appearance of the grains.

 

Rice bran, called nuka in Japan, is a valuable commodity in Asia and is used for many daily needs. It is a moist, oily inner layer which is heated to produce oil. It is also used as a pickling bed in making rice bran pickles and takuan.

 

Raw rice may be ground into flour for many uses, including making many kinds of beverages, such as amazake, horchata, rice milk, and rice wine. Rice flour does not contain gluten, so is suitable for people on a gluten-free diet. Rice may also be made into various types of noodles. Raw, wild, or brown rice may also be consumed by raw-foodist or fruitarians if soaked and sprouted (usually a week to 30 days – gaba rice).

 

Processed rice seeds must be boiled or steamed before eating. Boiled rice may be further fried in cooking oil or butter (known as fried rice), or beaten in a tub to make mochi.

 

Rice is a good source of protein and a staple food in many parts of the world, but it is not a complete protein: it does not contain all of the essential amino acids in sufficient amounts for good health, and should be combined with other sources of protein, such as nuts, seeds, beans, fish, or meat.

 

Rice, like other cereal grains, can be puffed (or popped). This process takes advantage of the grains' water content and typically involves heating grains in a special chamber. Further puffing is sometimes accomplished by processing puffed pellets in a low-pressure chamber. The ideal gas law means either lowering the local pressure or raising the water temperature results in an increase in volume prior to water evaporation, resulting in a puffy texture. Bulk raw rice density is about 0.9 g/cm³. It decreases to less than one-tenth that when puffed.

 

HARVESTING, DRYING AND MILLING

Unmilled rice, known as paddy (Indonesia and Malaysia: padi; Philippines, palay), is usually harvested when the grains have a moisture content of around 25%. In most Asian countries, where rice is almost entirely the product of smallholder agriculture, harvesting is carried out manually, although there is a growing interest in mechanical harvesting. Harvesting can be carried out by the farmers themselves, but is also frequently done by seasonal labor groups. Harvesting is followed by threshing, either immediately or within a day or two. Again, much threshing is still carried out by hand but there is an increasing use of mechanical threshers. Subsequently, paddy needs to be dried to bring down the moisture content to no more than 20% for milling.

 

A familiar sight in several Asian countries is paddy laid out to dry along roads. However, in most countries the bulk of drying of marketed paddy takes place in mills, with village-level drying being used for paddy to be consumed by farm families. Mills either sun dry or use mechanical driers or both. Drying has to be carried out quickly to avoid the formation of molds. Mills range from simple hullers, with a throughput of a couple of tonnes a day, that simply remove the outer husk, to enormous operations that can process 4,000 tonnes a day and produce highly polished rice. A good mill can achieve a paddy-to-rice conversion rate of up to 72% but smaller, inefficient mills often struggle to achieve 60%. These smaller mills often do not buy paddy and sell rice but only service farmers who want to mill their paddy for their own consumption.

 

DISTRIBUTION

Because of the importance of rice to human nutrition and food security in Asia, the domestic rice markets tend to be subject to considerable state involvement. While the private sector plays a leading role in most countries, agencies such as BULOG in Indonesia, the NFA in the Philippines, VINAFOOD in Vietnam and the Food Corporation of India are all heavily involved in purchasing of paddy from farmers or rice from mills and in distributing rice to poorer people. BULOG and NFA monopolise rice imports into their countries while VINAFOOD controls all exports from Vietnam.

 

TRADE

World trade figures are very different from those for production, as less than 8% of rice produced is traded internationally. In economic terms, the global rice trade was a small fraction of 1% of world mercantile trade. Many countries consider rice as a strategic food staple, and various governments subject its trade to a wide range of controls and interventions.

 

Developing countries are the main players in the world rice trade, accounting for 83% of exports and 85% of imports. While there are numerous importers of rice, the exporters of rice are limited. Just five countries – Thailand, Vietnam, China, the United States and India – in decreasing order of exported quantities, accounted for about three-quarters of world rice exports in 2002. However, this ranking has been rapidly changing in recent years. In 2010, the three largest exporters of rice, in decreasing order of quantity exported were Thailand, Vietnam and India. By 2012, India became the largest exporter of rice with a 100% increase in its exports on year-to-year basis, and Thailand slipped to third position. Together, Thailand, Vietnam and India accounted for nearly 70% of the world rice exports.

 

The primary variety exported by Thailand and Vietnam were Jasmine rice, while exports from India included aromatic Basmati variety. China, an exporter of rice in early 2000s, was a net importer of rice in 2010 and will become the largest net importer, surpassing Nigeria, in 2013. According to a USDA report, the world's largest exporters of rice in 2012 were India (9.75 million tonnes), Vietnam (7 million tonnes), Thailand (6.5 million tonnes), Pakistan (3.75 million tonnes) and the United States (3.5 million tonnes).

 

Major importers usually include Nigeria, Indonesia, Bangladesh, Saudi Arabia, Iran, Iraq, Malaysia, the Philippines, Brazil and some African and Persian Gulf countries. In common with other West African countries, Nigeria is actively promoting domestic production. However, its very heavy import duties (110%) open it to smuggling from neighboring countries. Parboiled rice is particularly popular in Nigeria. Although China and India are the two largest producers of rice in the world, both countries consume the majority of the rice produced domestically, leaving little to be traded internationally.

World's most productive rice farms and farmers

 

The average world yield for rice was 4.3 tonnes per hectare, in 2010.

 

Australian rice farms were the most productive in 2010, with a nationwide average of 10.8 tonnes per hectare.

 

Yuan Longping of China National Hybrid Rice Research and Development Center, China, set a world record for rice yield in 2010 at 19 tonnes per hectare on a demonstration plot. In 2011, this record was surpassed by an Indian farmer, Sumant Kumar, with 22.4 tonnes per hectare in Bihar. Both these farmers claim to have employed newly developed rice breeds and System of Rice Intensification (SRI), a recent innovation in rice farming. SRI is claimed to have set new national records in rice yields, within the last 10 years, in many countries. The claimed Chinese and Indian yields have yet to be demonstrated on seven-hectare lots and to be reproducible over two consecutive years on the same farm.

 

PRICE

In late 2007 to May 2008, the price of grains rose greatly due to droughts in major producing countries (particularly Australia), increased use of grains for animal feed and US subsidies for bio-fuel production. Although there was no shortage of rice on world markets this general upward trend in grain prices led to panic buying by consumers, government rice export bans (in particular, by Vietnam and India) and inflated import orders by the Philippines marketing board, the National Food Authority. This caused significant rises in rice prices. In late April 2008, prices hit 24 US cents a pound, twice the price of seven months earlier. Over the period of 2007 to 2013, the Chinese government has substantially increased the price it pays domestic farmers for their rice, rising to US$500 per metric ton by 2013. The 2013 price of rice originating from other southeast Asian countries was a comparably low US$350 per metric ton.[88]

 

On April 30, 2008, Thailand announced plans for the creation of the Organisation of Rice Exporting Countries (OREC) with the intention that this should develop into a price-fixing cartel for rice. However, little progress had been made by mid-2011 to achieve this.

 

WORLDWIDE CONSUMPTION

As of 2009 world food consumption of rice was 531.6 million metric tons of paddy equivalent (354,603 of milled equivalent), while the far largest consumers were China consuming 156.3 million metric tons of paddy equivalent (29.4% of the world consumption) and India consuming 123.5 million metric tons of paddy equivalent (23.3% of the world consumption). Between 1961 and 2002, per capita consumption of rice increased by 40%.

 

Rice is the most important crop in Asia. In Cambodia, for example, 90% of the total agricultural area is used for rice production.

 

U.S. rice consumption has risen sharply over the past 25 years, fueled in part by commercial applications such as beer production. Almost one in five adult Americans now report eating at least half a serving of white or brown rice per day.

 

ENVIRONMENTAL IMPACTS

Rice cultivation on wetland rice fields is thought to be responsible for 11% of the anthropogenic methane emissions. Rice requires slightly more water to produce than other grains. Rice production uses almost a third of Earth’s fresh water.

 

Long-term flooding of rice fields cuts the soil off from atmospheric oxygen and causes anaerobic fermentation of organic matter in the soil. Methane production from rice cultivation contributes ~1.5% of anthropogenic greenhouse gases. Methane is twenty times more potent a greenhouse gas than carbon dioxide.

 

A 2010 study found that, as a result of rising temperatures and decreasing solar radiation during the later years of the 20th century, the rice yield growth rate has decreased in many parts of Asia, compared to what would have been observed had the temperature and solar radiation trends not occurred. The yield growth rate had fallen 10–20% at some locations. The study was based on records from 227 farms in Thailand, Vietnam, Nepal, India, China, Bangladesh, and Pakistan. The mechanism of this falling yield was not clear, but might involve increased respiration during warm nights, which expends energy without being able to photosynthesize.

 

RAINFALL

TEMPERATURE

Rice requires high temperature above 20 °C but not more than 35 to 40 °C. Optimum temperature is around 30 °C (Tmax) and 20 °C (Tmin).

 

SOLAR RADIATION

The amount of solar radiation received during 45 days after harvest determines final crop output.

 

ATMOSPHERIC WATER VAPOR

High water vapor content (in humid tropics) subjects unusual stress which favors the spread of fungal and bacterial diseases.

 

WIND

Light wind transports CO2 to the leaf canopy but strong wind cause severe damage and may lead to sterility (due to pollen dehydration, spikelet sterility, and abortive endosperms).

 

PESTS AND DISEASES

Rice pests are any organisms or microbes with the potential to reduce the yield or value of the rice crop (or of rice seeds). Rice pests include weeds, pathogens, insects, nematode, rodents, and birds. A variety of factors can contribute to pest outbreaks, including climatic factors, improper irrigation, the overuse of insecticides and high rates of nitrogen fertilizer application. Weather conditions also contribute to pest outbreaks. For example, rice gall midge and army worm outbreaks tend to follow periods of high rainfall early in the wet season, while thrips outbreaks are associated with drought.

 

INSECTS

Major rice insect pests include: the brown planthopper (BPH), several spp. of stemborers – including those in the genera Scirpophaga and Chilo, the rice gall midge, several spp. of rice bugs – notably in the genus Leptocorisa, the rice leafroller, rice weevils and the Chinese rice grasshopper.

 

DISEASES

Rice blast, caused by the fungus Magnaporthe grisea, is the most significant disease affecting rice cultivation. Other major rice diseases include: sheath blight, rice ragged stunt (vector: BPH), and tungro (vector: Nephotettix spp). There is also an ascomycete fungus, Cochliobolus miyabeanus, that causes brown spot disease in rice.

 

NEMATODES

Several nematode species infect rice crops, causing diseases such as Ufra (Ditylenchus dipsaci), White tip disease (Aphelenchoide bessei), and root knot disease (Meloidogyne graminicola). Some nematode species such as Pratylenchus spp. are most dangerous in upland rice of all parts of the world. Rice root nematode (Hirschmanniella oryzae) is a migratory endoparasite which on higher inoculum levels will lead to complete destruction of a rice crop. Beyond being obligate parasites, they also decrease the vigor of plants and increase the plants' susceptibility to other pests and diseases.

 

OTHER PESTS

These include the apple snail Pomacea canaliculata, panicle rice mite, rats, and the weed Echinochloa crusgali.

 

INTEGRATED PEST MANAGEMENT

Crop protection scientists are trying to develop rice pest management techniques which are sustainable. In other words, to manage crop pests in such a manner that future crop production is not threatened. Sustainable pest management is based on four principles: biodiversity, host plant resistance (HPR), landscape ecology, and hierarchies in a landscape – from biological to social. At present, rice pest management includes cultural techniques, pest-resistant rice varieties, and pesticides (which include insecticide). Increasingly, there is evidence that farmers' pesticide applications are often unnecessary, and even facilitate pest outbreaks. By reducing the populations of natural enemies of rice pests, misuse of insecticides can actually lead to pest outbreaks. The International Rice Research Institute (IRRI) demonstrated in 1993 that an 87.5% reduction in pesticide use can lead to an overall drop in pest numbers. IRRI also conducted two campaigns in 1994 and 2003, respectively, which discouraged insecticide misuse and smarter pest management in Vietnam.

 

Rice plants produce their own chemical defenses to protect themselves from pest attacks. Some synthetic chemicals, such as the herbicide 2,4-D, cause the plant to increase the production of certain defensive chemicals and thereby increase the plant’s resistance to some types of pests. Conversely, other chemicals, such as the insecticide imidacloprid, can induce changes in the gene expression of the rice that cause the plant to become more susceptible to attacks by certain types of pests. 5-Alkylresorcinols are chemicals that can also be found in rice.

 

Botanicals, so-called "natural pesticides", are used by some farmers in an attempt to control rice pests. Botanicals include extracts of leaves, or a mulch of the leaves themselves. Some upland rice farmers in Cambodia spread chopped leaves of the bitter bush (Chromolaena odorata) over the surface of fields after planting. This practice probably helps the soil retain moisture and thereby facilitates seed germination. Farmers also claim the leaves are a natural fertilizer and helps suppress weed and insect infestations.

 

Among rice cultivars, there are differences in the responses to, and recovery from, pest damage. Many rice varieties have been selected for resistance to insect pests. Therefore, particular cultivars are recommended for areas prone to certain pest problems. The genetically based ability of a rice variety to withstand pest attacks is called resistance. Three main types of plant resistance to pests are recognized as nonpreference, antibiosis, and tolerance. Nonpreference (or antixenosis) describes host plants which insects prefer to avoid; antibiosis is where insect survival is reduced after the ingestion of host tissue; and tolerance is the capacity of a plant to produce high yield or retain high quality despite insect infestation.

 

Over time, the use of pest-resistant rice varieties selects for pests that are able to overcome these mechanisms of resistance. When a rice variety is no longer able to resist pest infestations, resistance is said to have broken down. Rice varieties that can be widely grown for many years in the presence of pests and retain their ability to withstand the pests are said to have durable resistance. Mutants of popular rice varieties are regularly screened by plant breeders to discover new sources of durable resistance.

 

PARASITIC WEEDS

Rice is parasitized by the weed eudicot Striga hermonthica, which is of local importance for this crop.

 

ECOTYPES AND CULTIVARS

While most rice is bred for crop quality and productivity, there are varieties selected for characteristics such as texture, smell, and firmness. There are four major categories of rice worldwide: indica, japonica, aromatic and glutinous. The different varieties of rice are not considered interchangeable, either in food preparation or agriculture, so as a result, each major variety is a completely separate market from other varieties. It is common for one variety of rice to rise in price while another one drops in price.

 

BIOTECHNOLOGY

HIGH-YIELDING VARIETIES

The high-yielding varieties are a group of crops created intentionally during the Green Revolution to increase global food production. This project enabled labor markets in Asia to shift away from agriculture, and into industrial sectors. The first "Rice Car", IR8 was produced in 1966 at the International Rice Research Institute which is based in the Philippines at the University of the Philippines' Los Baños site. IR8 was created through a cross between an Indonesian variety named "Peta" and a Chinese variety named "Dee Geo Woo Gen."

 

Scientists have identified and cloned many genes involved in the gibberellin signaling pathway, including GAI1 (Gibberellin Insensitive) and SLR1 (Slender Rice). Disruption of gibberellin signaling can lead to significantly reduced stem growth leading to a dwarf phenotype. Photosynthetic investment in the stem is reduced dramatically as the shorter plants are inherently more stable mechanically. Assimilates become redirected to grain production, amplifying in particular the effect of chemical fertilizers on commercial yield. In the presence of nitrogen fertilizers, and intensive crop management, these varieties increase their yield two to three times.

 

FUTURE POTENTIAL

As the UN Millennium Development project seeks to spread global economic development to Africa, the "Green Revolution" is cited as the model for economic development. With the intent of replicating the successful Asian boom in agronomic productivity, groups like the Earth Institute are doing research on African agricultural systems, hoping to increase productivity. An important way this can happen is the production of "New Rices for Africa" (NERICA). These rices, selected to tolerate the low input and harsh growing conditions of African agriculture, are produced by the African Rice Center, and billed as technology "from Africa, for Africa". The NERICA have appeared in The New York Times (October 10, 2007) and International Herald Tribune (October 9, 2007), trumpeted as miracle crops that will dramatically increase rice yield in Africa and enable an economic resurgence. Ongoing research in China to develop perennial rice could result in enhanced sustainability and food security.

Rice cultivars also fall into groups according to environmental conditions, season of planting, and season of harvest, called ecotypes. Some major groups are the Japan-type (grown in Japan), "buly" and "tjereh" types (Indonesia); "aman" (main winter crop), "aus" ("aush", summer), and "boro" (spring) (Bengal and Assam). Cultivars exist that are adapted to deep flooding, and these are generally called "floating rice".

The largest collection of rice cultivars is at the International Rice Research Institute in the Philippines, with over 100,000 rice accessions held in the International Rice Genebank. Rice cultivars are often classified by their grain shapes and texture. For example, Thai Jasmine rice is long-grain and relatively less sticky, as some long-grain rice contains less amylopectin than short-grain cultivars. Chinese restaurants often serve long-grain as plain unseasoned steamed rice though short-grain rice is common as well. Japanese mochi rice and Chinese sticky rice are short-grain. Chinese people use sticky rice which is properly known as "glutinous rice" (note: glutinous refer to the glue-like characteristic of rice; does not refer to "gluten") to make zongzi. The Japanese table rice is a sticky, short-grain rice. Japanese sake rice is another kind as well.

 

Indian rice cultivars include long-grained and aromatic Basmati (ਬਾਸਮਤੀ) (grown in the North), long and medium-grained Patna rice, and in South India (Andhra Pradesh and Karnataka) short-grained Sona Masuri (also called as Bangaru theegalu). In the state of Tamil Nadu, the most prized cultivar is ponni which is primarily grown in the delta regions of the Kaveri River. Kaveri is also referred to as ponni in the South and the name reflects the geographic region where it is grown. In the Western Indian state of Maharashtra, a short grain variety called Ambemohar is very popular. This rice has a characteristic fragrance of Mango blossom.

 

Aromatic rices have definite aromas and flavors; the most noted cultivars are Thai fragrant rice, Basmati, Patna rice, Vietnamese fragrant rice, and a hybrid cultivar from America, sold under the trade name Texmati. Both Basmati and Texmati have a mild popcorn-like aroma and flavor. In Indonesia, there are also red and black cultivars.

 

WIKIPEDIA

 

The island of Corsica is one of the 18 regions of France. It was colonized the Carthaginians, the Greeks, the Etruscans and the Romans. After the Roman empire collapsed, Corsica got invaded by the Vandals and the Ostrogoths. For a short while the island belonged to the Byzantine Empire, then the Franks granted the island to the Pope, in the early 11th century Pisa and Genoa together freed the island from the threat of Arab invasion. The island came under the influence of the Republic of Pisa, later it belonged to Genua for centuries. In 1755 after a long fight for independence from Genoa the independent Corsican Republic was proclaimed, but in 1769, when the island was conquered by France. As the areas near the coast over centuries have been threatened by attacks and raids of pirates many old hamlets and dwellings are wide inland, high in the mountains.

  

The ruins of San Giovanni Battista, a three-nave pre-Romanesque church from the 9th century. For a long time this church has been reduced to its only apse. Excavations in the 1950s uncovered the base of the walls, the original floor and verified that the church plan was three naves separated by two rows of pillars. Located next to it stands a better preserved baptistery from the same time.

   

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

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Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

. . . gathering around the coffin

__________________________________

 

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

The island of Corsica is one of the 18 regions of France. It was colonized the Carthaginians, the Greeks, the Etruscans and the Romans. After the Roman empire collapsed, Corsica got invaded by the Vandals and the Ostrogoths. For a short while the island belonged to the Byzantine Empire, then the Franks granted the island to the Pope, in the early 11th century Pisa and Genoa together freed the island from the threat of Arab invasion. The island came under the influence of the Republic of Pisa, later it belonged to Genua for centuries. In 1755 after a long fight for independence from Genoa the independent Corsican Republic was proclaimed, but in 1769, when the island was conquered by France. As the areas near the coast over centuries have been threatened by attacks and raids of pirates many old hamlets and dwellings are wide inland, high in the mountains. So most of the old churches are in the mountains and some of them are hard to find.

 

Archeologists proved, that Aregno was occupied already in Roman times and was a regional center of the surrounding hamlets in medieval times. It is known for this church. "Trinita e San Giovanni Battista", located in the center of the graveyard, is a former "pieve" (parish church) erected in the first half of the 12th century. This is a "Pisan style" single nave church 16.60 mx 6.30 m, with a semicircular apse circular and a spectacular facade with extraordenary carvings.

 

Under the gable sits a "spinario", a person pulling a thorn out of his foot, an icon known since Greek and Roman times.

  

Officially the Republic of Liberia, is a country on the west coast of Africa, bordered by Sierra Leone, Guinea, Côte d'Ivoire, and the Atlantic Ocean. As of the 2008 Census, the nation is home to 3,476,608 people and covers 111,369 square kilometres (43,000 sq mi).

Liberia's capital is Monrovia. Liberia has a hot equatorial climate with most rainfall arriving in summer with harsh harmattan winds in the dry season. Liberia's populated Pepper Coast is composed of mostly mangrove forests while the sparsely populated inland is forested, later opening to a plateau of drier grasslands.

The history of Liberia is unique among African nations because of its relationship with the United States. It is one of the few countries in Africa, and the only country in West Africa, without roots in the European Scramble for Africa. It was founded and colonized by freed American slaves with the help of a private organization called the American Colonization Society in 1821-22, on the premise American slaves would have greater freedom and equality there.

Slaves freed from slave ships also were sent there instead of being repatriated to their countries of origin. These colonists formed an elite group in Liberian society, and, in 1847, they founded the Republic of Liberia, establishing a government modeled on that of the United States, naming Monrovia, their capital city, after James Monroe, the fifth president of the United States and a prominent supporter of the colonization.

A military-led coup in 1980 overthrew then-president William R. Tolbert, which marked the beginning of a period of instability that eventually led to a civil war that left hundreds of thousands of people dead and devastated the country's economy. Today, Liberia is recovering from the lingering effects of the civil war and related economic dislocation.

 

History

Please go to

en.wikipedia.org/wiki/History_of_Liberia

 

Geography

Liberia is situated in West Africa, bordering the North Atlantic Ocean to the country's southwest. The landscape is characterized by mostly flat to rolling coastal plains that contain mangroves and swamps, which rise to a rolling plateau and low mountains in the northeast. Tropical rainforests cover the hills, while elephant grass and semi-deciduous forests make up the dominant vegetation in the northern sections. The equatorial climate is hot year-round with heavy rainfall from May to October with a short interlude in mid-July to August. During the winter months of November to March dry dust-laden harmattan winds blow inland causing many problems for residents.

Liberia's watershed tends to move in a southwestern pattern towards the sea as new rains move down the forested plateau off the inland mountain range of Guinée Forestière, in Guinea. Cape Mount near the border with Sierra Leone receives the most precipitation in the nation. The country's main northwestern boundary is traversed by the Mano River while its southeast limits are bounded by the Cavalla River. Liberia's three largest rivers are St. Paul exiting near Monrovia, the river St. John at Buchanan and the Cestos River, all of which flow into the Atlantic. The Cavalla is the longest river in the nation at 515 kilometres (320 mi).

The highest point wholly within Liberia is Mount Wuteve at 1,440 metres (4,724 ft) above sea level in the northwestern Liberia range of the West Africa Mountains and the Guinea Highlands. However, Mount Nimba near Yekepa, is higher at 1,752 metres (5,748 ft) above sea level but is not wholly within Liberia as Nimba shares a border with Guinea and Côte d'Ivoire (Ivory Coast) and is their tallest mountain as well.

 

Other Info

Oficial Name:

Republic of Liberia

 

Independence:

26 July 1847

 

Area:

111.369km2

 

Inhabitants:

3.560.000

 

Languages:

Bandi [bza] 100,000 in Liberia (2001 Johnstone and Mandryk). 50,000 have fled to Guinea (1993 Johnstone). Population total all countries: 107,000. Lofa County, northwest Liberia. Also spoken in Guinea. Alternate names: Bande, Gbandi, Gbande, Gbunde. Dialects: Tahamba, Wawana, Wulukoha, Hasala, Lukasa, Hembeh. Tahamba dialect used for literature. Lexical similarity 96% among the 6 dialects, 83% with the closest Mende dialect. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Southwestern, Mende-Loma, Mende-Bandi, Bandi

More information.

 

Bassa [bsq] 347,600 in Liberia (1991 Vanderaa). Population total all countries: 352,600. Grand Bassa, Rivercess, and Montserrado counties, central Liberia. Gbii overlaps into Nimba County. Also spoken in Sierra Leone. Dialects: Gbor, Gba Sor, Mabahn, Hwen Gba Kon, Central Bassa, Rivercess Bassa. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Bassa

More information.

 

Dan [daf] 150,800 to 200,000 in Liberia (1993 SIL). Nimba County, north central Liberia. Alternate names: Yacouba, Yakuba, Gio, Gyo, Da, Gio-Dan. Dialects: Upper Gio, Lower Gio, River Cess Gio. Classification: Niger-Congo, Mande, Eastern, Southeastern, Guro-Tura, Tura-Dan-Mano, Tura-Dan

More information.

 

Dewoin [dee] 8,100 (1991 Vanderaa). Montserrado County near the coast and Monrovia, primarily between the Lofa and St. Paul rivers. Alternate names: De, Dey, Dei, Dewoi. Dialects: No significant dialect differences. Lexical similarity 72% with Bassa. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Bassa

More information.

 

English [eng] 69,000 in Liberia (1993). Dialects: Liberian Standard English. Classification: Indo-European, Germanic, West, English

More information.

 

Gbii [ggb] 5,600 (1991 Vanderaa). Nimba County, central Liberia, west of Cestos River. Alternate names: Gbi-Dowlu, Gbee. Dialects: Kplor, Dorbor. Lexical similarity 78% with Bassa. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Bassa

More information.

 

Glaro-Twabo [glr] 4,273 in Liberia (2000 WCD). Grand Gedeh County, northeastern Liberia. Refugees in Côte d'Ivoire. Also spoken in Côte d'Ivoire. Dialects: Glaro, Twabo. Minimal intelligibility between Twabo and some Eastern Krahn dialects, but not between Glaro and Eastern Krahn. Lexical similarity 82% with some Eastern Krahn dialects. Glaro and Twabo have 87% lexical similarity. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Wee, Guere-Krahn

More information.

 

Glio-Oubi [oub] 3,500 in Liberia (1991). Population total all countries: 6,000. Northeast. Six towns on each side of the border. Also spoken in Côte d'Ivoire. Alternate names: Glio, Oubi, Ubi. Dialects: Closest lexical similarity is 75% with Twabo of Liberia and 73% with Trepo of Côte d'Ivoire. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Glio-Oubi

More information.

 

Gola [gol] 99,300 in Liberia (1991 Vanderaa). Population total all countries: 107,300. Western Liberia, between the Mano and St. Paul rivers. Also spoken in Sierra Leone. Dialects: Deng (Todii), Kongba, Senje. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Southern, Mel, Gola

More information.

 

Grebo, Barclayville [gry] 23,700 (1991 Vanderaa). 387,000 all Grebo languages in Liberia (2001 Johnstone and Mandryk). Grand Gedeh County. Southeast coast and inland, between Klao and Jabo Grebo. Alternate names: Wedebo Grebo. Dialects: Wedebo, Kplebo. A dialect cluster. Dialects are quite distinct. Many phonological differences with Jabo, which would make literacy difficult if they were combined. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Liberian

More information.

 

Grebo, Central [grv] 29,131 (2000 WCD). Eastern border, including Barrobo. Dialects: Globo, Nyenebo, Dorobo, Borobo, Trembo. Distinct from Gboloo. Dialects may be quite distinct. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Liberian

More information.

 

Grebo, Gboloo [gec] 56,300 (1991 Vanderaa). Eastern Province, Maryland County, eastern border, north of Jabo Grebo. Alternate names: Gboloo, Gblou Grebo. Dialects: Gederobo, Nyanoun, Tuobo, Biabo, Dediebo. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Liberian

More information.

 

Grebo, Northern [gbo] 84,500 (1999 LBT). Southeast, Grand Gedeh, Maryland, and Kru Coast counties near the Côte d'Ivoire border, south of Krahn, north of Klao, west of Glaro. Dialects: Chedepo, E Je (Eh Je), Palipo, Gbepo (Gbeapo), Jedepo, Tienpo, Klepo, Fopo-Bua, Northeastern Grebo. Dialect cluster. Dialects are quite distinct. Subdialects of Northeastern dialect are Nitiabo, Sabo, Tuobo, Ketiepo, Webo. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Liberian

More information.

 

Grebo, Southern [grj] 28,700 in Liberia (1999 LBT). Eastern Province, Grand Gedeh and Maryland counties, southeastern coast and inland. Also spoken in Côte d'Ivoire. Dialects: Glebo (Seaside Grebo), Jabo, Nyabo, Wrelpo. A dialect cluster. Dialects are quite distinct. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Liberian

More information.

 

Kisi, Southern [kss] 115,000 in Liberia (1995). Population total all countries: 200,000. Lofa County, extreme northwest corner of Liberia. Also spoken in Sierra Leone. Alternate names: Kissi, Gizi, Gisi, Kissien. Dialects: Luangkori, Tengia, Warn. Different from Northern Kissi of Guinea. Classification: Niger-Congo, Atlantic-Congo, Atlantic, Southern, Mel, Bullom-Kissi, Kissi

More information.

 

Klao [klu] 184,000 in Liberia (1991 Vanderaa). Population total all countries: 192,000. Coastal and inland, Eastern Province. Also spoken in Ghana, Nigeria, Sierra Leone, USA. Alternate names: Kru, Kroo, Klaoh, Klau. Dialects: Western Klaoh, West Central Klaoh, Central Klaoh, Eastern Klaoh. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Klao

More information.

 

Kpelle, Liberia [xpe] 487,400 (1991 Vanderaa). Central. Alternate names: Kpele, Gbese, Pessa, Pessy, Kpwessi. Dialects: Dialect differences are slight. Different enough from Kpelle of Guinea to need separate literature. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Southwestern, Kpelle

More information.

 

Krahn, Eastern [kqo] 47,000 (1991 L. Vanderaa CRC). Population includes 20,000 Tchien (1992 UBS). Northeast near Côte d'Ivoire border. Alternate names: Eastern Kran, Kran. Dialects: Gorbo, Kanneh, Konobo, Tchien (Chiehn). Minimal intelligibility between some dialects and Twabo. Distinct from Western Krahn, Sapo, and Central Guéré. Lexical similarity 93% between Gorbo and Kanneh, 87% between Gorbo and Konobo. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Wee, Konobo

More information.

 

Krahn, Western [krw] 47,800 in Liberia (1991). Population total all countries: 60,000. Near the border of Côte d'Ivoire, Grand Gedeh County. Also spoken in Côte d'Ivoire. Alternate names: Krahn, Northern Krahn, Western Kran, Kran. Dialects: Gbo, Gbaeson (Gbaison, Gbarzon), Plo, Biai, Gbarbo, Gborbo (Gbobo), Kpeaply. Dialects in Côte d'Ivoire have French influences. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Wee, Guere-Krahn

More information.

 

Krumen, Tepo [ted] 2,913 in Liberia (2000 WCD). Glawlo dialect is in southeastern Liberia. Other dialects are in southwestern Côte d'Ivoire. Alternate names: Southern Krumen, Krumen, Kroumen, Kru. Dialects: Tepo, Bapo, Plapo, Wlopo (Ropo), Dapo, Honpo, Yrepo (Kapo), Glawlo. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Grebo, Ivorian

More information.

 

Kuwaa [blh] 12,800 (1991 Vanderaa). Lofa County, south of Bandi and Loma, north of Kpelle. Alternate names: Kwaa, Kowaao, Belleh, Belle. Dialects: Only minor pronunciation differences exist between the two Kuwaa clans; Lubaisu and Gbade. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Kuwaa

More information.

 

Liberian English [lir] Alternate names: Liberian Pidgin English. Dialects: Kru Pidgin English. Regional dialects. Classification: Pidgin, English based, Atlantic

More information.

 

Loma [lom] 141,800 (1991 Vanderaa). Northwest Liberia Loffa County, border area. Alternate names: Looma, Loghoma, Lorma, "Buzi", "Busy", "Bouze". Dialects: Gizima, Wubomei, Ziema, Bunde, Buluyiema. Distinct enough from Toma of Guinea to need separate literature. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Southwestern, Mende-Loma, Loma

More information.

 

Maninka, Konyanka [mku] North area bordering Guinea. Alternate names: Konya, Konyakakan. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-East, Southeastern Manding

More information.

 

Mann [mev] 185,000 in Liberia (1995). Population total all countries: 256,022. Nimba County, north central Liberia. Also spoken in Guinea. Alternate names: Maa, Mah, Mano, Mawe. Classification: Niger-Congo, Mande, Eastern, Southeastern, Guro-Tura, Tura-Dan-Mano, Mano

More information.

 

Manya [mzj] 45,400 in Liberia (1991 Vanderaa). Population total all countries: 70,400. Also spoken in Guinea. Alternate names: Manya Kan, Mandingo. Dialects: Lexical similarity 70% with Konyanka, 66% with Eastern Maninkakan. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Manding-Mokole, Manding, Manding-East, Southeastern Manding

More information.

 

Mende [men] 19,700 in Liberia (1991 Vanderaa). Alternate names: Boumpe, Hulo, Kossa, Kosso. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Southwestern, Mende-Loma, Mende-Bandi, Mende-Loko

More information.

 

Sapo [krn] 31,600 (1991 Vanderaa). Eastern, Sinoe County, and Grand-Gedeh County (Putu). Adjacent to Eastern Krahn, Tchien dialect. Alternate names: Southern Krahn, Sarpo. Dialects: Nomopo (Nimpo), Waya (Wedjah), Juarzon, Sinkon (Senkon), Putu, Kabade (Karbardae). All Western Wè and Sapo dialects are related by 84% to 97% lexical similarity, including some Wè dialects in Côte d'Ivoire. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Wee, Guere-Krahn

More information.

 

Tajuasohn [tja] 9,600 (1991 Vanderaa). Sino County, north of Greenville. Alternate names: Tajuosohn, Tajuoso, Tajuason. Dialects: Five clans speaking inherently intelligible dialects. Many can understand Klao, but the reverse is not true. Classification: Niger-Congo, Atlantic-Congo, Volta-Congo, Kru, Western, Klao

More information.

 

Vai [vai] 89,500 in Liberia (1991 L. Vanderaa CRC). Population total all countries: 105,000. Western. Also spoken in Sierra Leone. Alternate names: Vei, Vy, Gallinas, Gallines. Dialects: Different from Kono. Classification: Niger-Congo, Mande, Western, Central-Southwestern, Central, Manding-Jogo, Manding-Vai, Vai-Kono

 

Capital city:

Monrovia

 

Meaning country name:

From the Latin liber, "free", so named from the establishment of the Liberian state as a homeland for freed African-American slaves.

 

Description Flag:

The Liberian flag bears close resemblance to the flag of the United States, showing the ex–American slave origins of the country. The Liberian flag has similar red and white stripes, as well as a blue square with a white star in the corner.

The eleven stripes symbolize the signatories of the Liberian Declaration of Independence, red and white symbolising courage and moral excellence. The white star represents the freedom the ex-slaves were given, above the blue square representing the African mainland.

The flag is seen on many ships around the world as Liberia offers registration under its flag. Shipping companies do this to avoid taxes and restrictions that other countries enforce.

It is estimated that 1600 ships fly the Liberian flag as a flag of convenience; this brings in much of the country's revenue.

 

Coat of arms:

The Coat of Arms of Liberia consists of a shield containing a picture of 19th century ship arriving in Liberia. The ship symbolizes the ships which brought the freed slaves back from the United States to Liberia. Above the shield the national motto of Liberia appears on a scroll: The love of liberty brought us here, and below the shield another scroll contains the official name of the country, Republic of Liberia.

The wheel barrow and the shovel represent the dignity of labor and hard work through which the nation will prosper. The rising sun in the background represents the birth of a nation. The palm tree, the nation's most versatile source of food represents prosperity.

The dove with a scroll represents the breath of peace

 

Motto:

"The love of liberty brought us here"

 

National Anthem: All Hail, Liberia, Hail!

 

All hail, Liberia, hail! (All hail!)

All hail, Liberia, hail! (All hail!)

This glorious land of liberty

Shall long be ours.

Though new her name,

Great be her fame,

And mighty be her powers,

And mighty be her powers.

In joy and gladness

With our hearts united,

We'll shout the freedom

Of a race benighted,

Long live Liberia, happy land!

A home of glorious liberty,

By God's command!

A home of glorious liberty,

By God's command!

 

All hail, Liberia, hail! (All hail!)

All hail, Liberia, hail! (All hail!)

In union strong success is sure.

We cannot fail!

With God above

Our rights to prove,

We will o'er all prevail,

We will o'er all prevail!

With heart and hand our country's cause defending,

We'll meet the foe with valour unpretending.

Long live Liberia, happy land!

A home of glorious liberty,

By God's command!

A home of glorious liberty,

By God's command!

 

Internet Page: www.nimacliberia.org

www.liberia.ahibo.com

 

Liberia in diferent languages

 

eng | arg | ast | bre | cym | dan | eus | fao | fin | glg | ina | ita | jav | lat | lim | lin | lld | mlg | nld | nor | pol | roh | ron | rup | sme | sot | spa | sqi | swa | swe | wln: Liberia

dsb | hrv | hsb | lit | slv: Liberija

hun | por | slk | srd | tet: Libéria

bam | hau | kin | run: Liberiya

hat | tgl | tur | zza: Liberya

cat | frp | oci: Libèria

ces | jnf | nrm: Libérie

crh | kaa | uzb: Liberiya / Либерия

deu | ltz | nds: Liberia / Liberia

est | wol: Libeeria

ind | msa: Liberia / ليبيريا

afr: Liberië

aze: Liberiya / Либерија

bos: Liberija / Либерија

cor: Liberi

epo: Liberio

fra: Liberia; Libéria

fry: Libearia

fur: Liberie

gla: Libèiria

gle: An Libéir / An Libéir

glv: Yn Laibeer

ibo: Laibiria

isl: Líbería

kmr: Lîbêrî / Либери / لیبێری

kur: Lîberya / لیبەریا

lav: Libērija

mlt: Liberja

mol: Liberia / Либерия

que: Libirya

rmy: Liberiya / लिबेरिया

scn: Libberia

slo: Liberia / Либериа

smg: Liberėjė

smo: Laiperia

som: Laybeeriya

ton: Laipelia

tuk: Liberiýa / Либерия

vie: Li-bê-ri-a

vol: Liberän

vor: Libeeriä

zul: iLiberiya

alt | bul | kir | kjh | kom | krc | kum | rus | tyv | udm: Либерия (Liberija)

che | chv | mon | oss: Либери (Liberi)

abq: Либерия (Łiberija)

bak: Либерия / Liberiya

bel: Ліберыя / Libieryja; Лібэрыя / Liberyja

chm: Либерий (Liberij)

kaz: Либерия / Lïberïya / ليبەريا

kbd: Либерие (Liberie)

mkd: Либерија (Liberija)

srp: Либерија / Liberija

tat: Либерия / Liberiä

tgk: Либерия / لیبریه / Liberija

ukr: Ліберія (Liberija)

ara: ليبيريا (Lībīriyā / Laybīriyā); لايبيريا (Lāybīriyā); ليبريا (Lībiriyā)

fas: لیبری / Liberi; لیبریا / Liberiyâ

prs: لیبریا (Laiberiyā); لایبریا (Lāyberiyā)

pus: ليبريا (Laybiriyā); لايبيريا (Lāybīriyā)

uig: لىۋېرىيە / Liwériye / Либерия

urd: لائبیریا (Lāʾiberiyā / Lāʾibīriyā)

div: ލައިބީރިއާ (La'ibīri'ā)

heb: ליבריה (Lîberyah)

lad: ליביריה / Liberia

yid: ליבעריע (Liberye)

amh: ላይቤሪያ (Layberiya); ላይቤርያ (Layberya)

ell: Λιβερία (Livería)

hye: Լիբերիա (Liberia)

kat: ლიბერია (Liberia)

hin: लाइबेरिया (Lāiberiyā); लाइबीरिया (Lāibīriyā); लायबीरिया (Lāybīriyā)

ben: লাইবিরিয়া (Lāibiriyā); লাইবেরিয়া (Lāiberiyā)

pan: ਲਾਈਬੀਰੀਆ (Lāībīrīā)

kan: ಲೈಬೀರಿಯ (Laibīriya)

mal: ലൈബീരിയ (Laibīriya)

tam: லைபீரியா (Laipīriyā)

tel: లైబీరియా (Laibīriyā)

zho: 利比里亞/利比里亚 (Lìbǐlǐyà)

jpn: リベリア (Riberia)

kor: 라이베리아 (Laiberia)

bod: ལི་པེ་ལའི་ཡ་ (Li.pe.l'i.ya.)

mya: လုိက္ဘေးရီးယား (Laiʿbʰèyìyà)

tha: ไลบีเรีย (Laibīriya)

khm: លីបេរីយ៉ា (Līberīyā)

 

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

The island of Corsica is one of the 18 regions of France. It was colonized the Carthaginians, the Greeks, the Etruscans and the Romans. After the Roman empire collapsed, Corsica got invaded by the Vandals and the Ostrogoths. For a short while the island belonged to the Byzantine Empire, then the Franks granted the island to the Pope, in the early 11th century Pisa and Genoa together freed the island from the threat of Arab invasion. The island came under the influence of the Republic of Pisa, later it belonged to Genua for centuries. In 1755 after a long fight for independence from Genoa the independent Corsican Republic was proclaimed, but in 1769, when the island was conquered by France. As the areas near the coast over centuries have been threatened by attacks and raids of pirates many old hamlets and dwellings are wide inland, high in the mountains. So most of the old churches are in the mountains and some of them are hard to find.

When I had found San Quilico (St. Cyr) I realized, that the distance to Santa Maria was just about 500 metres.

 

And they both looked very similar seen from this point of view. They were certainly built at the same time within the 13th century. Oral tradition knows, that the chapels were built by a father (San Quilico) and his son (Santa Maria). The family was clearly influenced by the Pisan style.

 

When I had found San Quilico (St. Cyr) I realized, that the distance to Santa Maria was just about 500 metres.

 

And they both looked very similar seen from this point of view. They were certainly built at the same time within the 13th century. Oral tradition knows, that the chapels were built by a father (San Quilico) and his son (Santa Maria). The family was clearly influenced by the Pisan style.

 

Other than the sober and unpretentious Santa Maria San Quilico is richly adorned with many carvings.

   

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

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Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

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www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

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www.flickr.com/photos/searabbit13

 

www.flickr.com/photos/searabbit12

 

www.flickr.com/photos/searabbit11

 

www.flickr.com/photos/searabbit10

 

www.flickr.com/photos/searabbit9

 

www.flickr.com/photos/searabbit8

 

www.flickr.com/photos/searabbit7

 

www.flickr.com/photos/searabbit6

 

www.flickr.com/photos/searabbit5

 

www.flickr.com/photos/searabbit4

 

www.flickr.com/photos/searabbit3

 

www.flickr.com/photos/searabbit2

 

www.flickr.com/photos/searabbit1

 

www.flickr.com/photos/diningwithsearabbits03

 

www.flickr.com/photos/diningwithsearabbits02

 

www.flickr.com/photos/diningwithsearabbits01

 

www.flickr.com/photos/yamadaimmortalized2/

 

www.flickr.com/photos/takeshiyamadaimmortalized/

 

www.flickr.com/photos/yamadabellhouse2014/

 

www.flickr.com/photos/museumofworldwonders3/

 

www.flickr.com/photos/museumofworldwonders2

 

www.flickr.com/photos/museumofworldwonders/

 

www.flickr.com/photos/takeshiyamadapaintings/

 

===========================================

 

For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

================================================

 

www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7, 2015)

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

-----------------------------------------------------------------------------------------------

 

Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

www.takeshiyamada.weebly.com/performances.html

 

www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

===========================================

 

www.flickr.com/photos/searabbits23/

 

www.flickr.com/photos/searabbit22

 

www.flickr.com/photos/searabbit021/

 

www.flickr.com/photos/searabbit20

 

www.flickr.com/photos/searabbit19

 

www.flickr.com/photos/searabbit18

 

www.flickr.com/photos/searabbit17

 

www.flickr.com/photos/searabbit16

 

www.flickr.com/photos/searabbit15

 

www.flickr.com/photos/searabbit14

 

www.flickr.com/photos/searabbit13

 

www.flickr.com/photos/searabbit12

 

www.flickr.com/photos/searabbit11

 

www.flickr.com/photos/searabbit10

 

www.flickr.com/photos/searabbit9

 

www.flickr.com/photos/searabbit8

 

www.flickr.com/photos/searabbit7

 

www.flickr.com/photos/searabbit6

 

www.flickr.com/photos/searabbit5

 

www.flickr.com/photos/searabbit4

 

www.flickr.com/photos/searabbit3

 

www.flickr.com/photos/searabbit2

 

www.flickr.com/photos/searabbit1

 

www.flickr.com/photos/diningwithsearabbits03

 

www.flickr.com/photos/diningwithsearabbits02

 

www.flickr.com/photos/diningwithsearabbits01

 

www.flickr.com/photos/yamadaimmortalized2/

 

www.flickr.com/photos/takeshiyamadaimmortalized/

 

www.flickr.com/photos/yamadabellhouse2014/

 

www.flickr.com/photos/museumofworldwonders3/

 

www.flickr.com/photos/museumofworldwonders2

 

www.flickr.com/photos/museumofworldwonders/

 

www.flickr.com/photos/takeshiyamadapaintings/

 

===========================================

 

For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

================================================

 

www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7B, 2015)

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

-----------------------------------------------------------------------------------------------

 

Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

www.takeshiyamada.weebly.com/performances.html

 

www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

===========================================

 

www.flickr.com/photos/searabbits23/

 

www.flickr.com/photos/searabbit22

 

www.flickr.com/photos/searabbit021/

 

www.flickr.com/photos/searabbit20

 

www.flickr.com/photos/searabbit19

 

www.flickr.com/photos/searabbit18

 

www.flickr.com/photos/searabbit17

 

www.flickr.com/photos/searabbit16

 

www.flickr.com/photos/searabbit15

 

www.flickr.com/photos/searabbit14

 

www.flickr.com/photos/searabbit13

 

www.flickr.com/photos/searabbit12

 

www.flickr.com/photos/searabbit11

 

www.flickr.com/photos/searabbit10

 

www.flickr.com/photos/searabbit9

 

www.flickr.com/photos/searabbit8

 

www.flickr.com/photos/searabbit7

 

www.flickr.com/photos/searabbit6

 

www.flickr.com/photos/searabbit5

 

www.flickr.com/photos/searabbit4

 

www.flickr.com/photos/searabbit3

 

www.flickr.com/photos/searabbit2

 

www.flickr.com/photos/searabbit1

 

www.flickr.com/photos/diningwithsearabbits03

 

www.flickr.com/photos/diningwithsearabbits02

 

www.flickr.com/photos/diningwithsearabbits01

 

www.flickr.com/photos/yamadaimmortalized2/

 

www.flickr.com/photos/takeshiyamadaimmortalized/

 

www.flickr.com/photos/yamadabellhouse2014/

 

www.flickr.com/photos/museumofworldwonders3/

 

www.flickr.com/photos/museumofworldwonders2

 

www.flickr.com/photos/museumofworldwonders/

 

www.flickr.com/photos/takeshiyamadapaintings/

 

===========================================

 

For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

================================================

 

www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7B, 2015)

Prandtauerkirche to Mary of Mount Carmel

Object ID: 20595 Heßstraße 1

The former monastery church of the adjoining Carmelite convent (see Prandtauerstraße 2) lies on the edge of the town square and was built instead of nine since at least 1367 existing houses in 1707. Contrary to earlier assumptions, was Jakob Prandtauer not the builder of the church, now Matthias Steindl is specified as creator. In doing so he oriented himself at the Linzer Carmelite church. After the monastery was abandoned in 1782, the church served amongst other things as part of a barracks and as depot. After the church 1918 came into possession of the city of Sankt Pölten, different uses were in discussion, including a concert hall, theater or museum. 1929, finally, it was renovated and is since then again in use as church.

de.wikipedia.org/wiki/Liste_der_denkmalgesch%C3%BCtzten_O...(Stadtteil)

 

(further information is available by clicking on the link at the end of page!)

History of the City St. Pölten

In order to present concise history of the Lower Austrian capital is in the shop of the city museum a richly illustrated full version on CD-ROM.

Tip

On the occasion of the commemoration of the pogroms of November 1938, the Institute for Jewish History of Austria its virtual Memorbuch (Memory book) for the destroyed St. Pölten Jewish community since 10th November 2012 is putting online.

Prehistory

The time from which there is no written record is named after the main materials used for tools and weapons: Stone Age, Bronze Age, Iron Age. Using the latest technologies, archaeologists from archaeological finds and aerial photographs can trace a fairly detailed picture of life at that time. Especially for the time from the settling down of the People (New Stone Age), now practicing agriculture and animal husbandry, in the territory of St. Pölten lively settlement activity can be proved. In particular, cemeteries are important for the research, because the dead were laid in the grave everyday objects and jewelry, the forms of burial changing over time - which in turn gives the archeology valuable clues for the temporal determination. At the same time, prehistory of Sankt Pölten would not be half as good documented without the construction of the expressway S33 and other large buildings, where millions of cubic meters of earth were moved - under the watchful eyes of the Federal Monuments Office!

A final primeval chapter characterized the Celts, who settled about 450 BC our area and in addition to a new culture and religion also brought with them the potter's wheel. The kingdom of Noricum influenced till the penetration of the Romans the development in our area.

Roman period, migrations

The Romans conquered in 15 BC the Celtic Empire and established hereinafter the Roman province of Noricum. Borders were protected by military camp (forts), in the hinterland emerged civilian cities, almost all systematically laid out according to the same plan. The civil and commercial city Aelium Cetium, as St. Pölten was called (city law 121/122), consisted in the 4th Century already of heated stone houses, trade and craft originated thriving urban life, before the Romans in the first third of the 5th Century retreated to Italy.

The subsequent period went down as the Migration Period in official historiography, for which the settlement of the Sankt Pöltner downtown can not be proved. Cemeteries witness the residence of the Lombards in our area, later it was the Avars, extending their empire to the Enns.

The recent archaeological excavations on the Cathedral Square 2010/2011, in fact, the previous knowledge of St.Pölten colonization not have turned upside down but enriched by many details, whose full analysis and publication are expected in the near future.

Middle Ages

With the submission of the Avars by Charlemagne around 800 AD Christianity was gaining a foothold, the Bavarian Benedictine monastery of Tegernsee establishing a daughter house here - as founder are mentioned the brothers Adalbert and Ottokar - equipped with the relics of St. Hippolytus. The name St. Ypolit over the centuries should turn into Sankt Pölten. After the Hungarian wars and the resettlement of the monastery as Canons Regular of St. Augustine under the influence of Passau St. Pölten received mid-11th Century market rights.

In the second half of the 20th century historians stated that records in which the rights of citizens were held were to be qualified as Town Charters. Vienna is indeed already in 1137 as a city ("civitas") mentioned in a document, but the oldest Viennese city charter dates only from the year 1221, while the Bishop of Passau, Konrad, already in 1159 the St. Pöltnern secured:

A St. Pöltner citizen who has to answer to the court, has the right to make use of an "advocate".

He must not be forced to rid himself of the accusation by a judgment of God.

A St. Pöltner citizen may be convicted only by statements of fellow citizens, not by strangers.

From the 13th Century exercised a city judge appointed by the lord of the city the high and low jurisdiction as chairman of the council meetings and the Municipal Court, Inner and Outer Council supported him during the finding of justice. Venue for the public verdict was the in the 13th Century created new marketplace, the "Broad Market", now the town hall square. Originally square-shaped, it was only later to a rectangle reduced. Around it arose the market district, which together with the monastery district, the wood district and the Ledererviertel (quarter of the leather goods manufacturer) was protected by a double city wall.

The dependence of St. Pölten of the bishop of Passau is shown in the municipal coat of arms and the city seal. Based on the emblem of the heraldic animal of the Lord of the city, so the Bishop of Passau, it shows an upright standing wolf holding a crosier in its paw.

Modern Times

In the course of the armed conflict between the Emperor Frederick III . and King Matthias of Hungary pledged the Bishop of Passau the town on the Hungarian king. From 1485 stood Lower Austria as a whole under Hungarian rule. The most important document of this period is the awarding of the city coat of arms by King Matthias Corvinus in the year 1487. After the death of the opponents 1490 and 1493 could Frederick's son Maximilian reconquer Lower Austria. He considered St. Pölten as spoils of war and had no intention of returning it to the diocese of Passau. The city government has often been leased subsequently, for instance, to the family Wellenstein, and later to the families Trautson and Auersperg.

That St. Pölten now was a princely city, found its expression in the coat of arms letter of the King Ferdinand I. from 1538: From now on, the wolf had no crosier anymore, and the from the viewer's point of view left half showed the reverse Austrian shield, so silver-red-silver.

To the 16th Century also goes back the construction of St. Pöltner City Hall. The 1503 by judge and council acquired house was subsequently expanded, rebuilt, extended and provided with a tower.

A for the urban history research important picture, painted in 1623, has captured scenes of the peasant uprising of 1597, but also allows a view to the city and lets the viewer read some of the details of the then state of construction. The economic inconveniences of that time were only exacerbated by the Thirty Years War, at the end of which a fifth of the houses were uninhabited and the citizenry was impoverished.

Baroque

After the successful defense against the Turks in 1683, the economy started to recover and a significant building boom began. Lower Austria turned into the land of the baroque abbeys and monasteries, as it is familiar to us today.

In St. Pölten, the change of the cityscape is closely connected to the Baroque architect Jakob Prandtauer. In addition to the Baroquisation of the interior of the cathedral, a number of buildings in St. Pölten go to his account, so the reconstruction of the castle Ochsenburg, the erection of the Schwaighof and of the core building of the Institute of the Blessed Virgin Mary (Englische Fräuleins - English Maidens) - from 1706 the seat of the first school order of St.Pölten - as well as of several bourgeois houses.

Joseph Munggenast, nephew and co-worker of Prandtauer, completed the Baroquisation of the cathedral, he baroquised the facade of the town hall (1727) and numerous bourgeois houses and designed a bridge over the Traisen which existed until 1907. In the decoration of the church buildings were throughout Tyroleans collaborating, which Jakob Prandtauer had brought along from his homeland (Tyrol) to St. Pölten, for example, Paul Troger and Peter Widerin.

Maria Theresa and her son Joseph II: Their reforms in the city of the 18th Century also left a significant mark. School foundings as a result of compulsory education, the dissolution of the monasteries and hereinafter - from 1785 - the new role of St. Pölten as a bishop's seat are consequences of their policies.

1785 was also the year of a fundamental alteration of the old Council Constitution: The city judge was replaced by one magistrate consisting of five persons, at the head was a mayor. For the first mayor the painter Josef Hackl was chosen.

The 19th century

Despite the Napoleonic Wars - St. Pölten in 1805 and 1809 was occupied by the French - and despite the state bankruptcy of 1811, increased the number of businesses constantly, although the economic importance of the city for the time being did not go beyond the near vicinity.

Against the background of monitoring by the state secret police, which prevented any political commitment between the Congress of Vienna and the 1848 revolution, the citizens withdrew into private life. Sense of family, fostering of domestic music, prominent salon societies in which even a Franz Schubert socialized, or the construction of the city theater were visible signs of this attitude.

The economic upswing of the city did not begin until after the revolution of the year 1848. A prerequisite for this was the construction of the Empress Elisabeth Western Railway, moving Vienna, Linz, soon Salzburg, too, in a reachable distance. The city walls were pulled down, St. Pölten could unfold. The convenient traffic situation favored factory start-ups, and so arose a lace factory, a revolver factory, a soap factory or, for example, as a precursor of a future large-scale enterprise, the braid, ribbon and Strickgarnerzeugung (knitting yarn production) of Matthias Salcher in Harland.

In other areas, too, the Gründerzeit (years of rapid industrial expansion in Germany - and Austria) in Sankt Pölten was honouring its name: The city got schools, a hospital, gas lanterns, canalization, hot springs and summer bath.

The 20th century

At the beginning of the 20th Century the city experienced another burst of development, initiated by the construction of the power station in 1903, because electricity was the prerequisite for the settlement of large companies. In particular, the companies Voith and Glanzstoff and the main workshop of the Federal Railways attracted many workers. New Traisen bridge, tram, Mariazell Railway and other infrastructure buildings were erected; St. Pölten obtained a synagogue. The Art Nouveau made it repeatedly into the urban architecture - just think of the Olbrich House - and inspired also the painting, as exponents worth to be mentioned are Ernst Stöhr or Ferdinand Andri.

What the outbreak of the First World War in broad outlines meant for the monarchy, on a smaller scale also St. Pölten has felt. The city was heavily impacted by the deployment of army units, a POW camp, a military hospital and a sick bay. Industrial enterprises were partly converted into war production, partly closed. Unemployment, housing emergency and food shortages long after the war still were felt painfully.

The 1919 to mayor elected Social Democrat Hubert Schnofl after the war tried to raise the standard of living of the people by improving the social welfare and health care. The founding of a housing cooperative (Wohnungsgenossenschaft), the construction of the water line and the establishment of new factories were further attempts to stimulate the stiffening economy whose descent could not be stopped until 1932.

After the National Socialist regime had stirred false hopes and plunged the world into war, St. Pölten was no longer the city as it has been before. Not only the ten devastating bombings of the last year of the war had left its marks, also the restrictive persecution of Jews and political dissidents had torn holes in the structure of the population. Ten years of Russian occupation subsequently did the rest to traumatize the population, but at this time arose from the ruins a more modern St. Pölten, with the new Traisen bridge, district heating, schools.

This trend continued, an era of recovery and modernization made the economic miracle palpable. Already in 1972 was - even if largely as a result of incorporations - exceeded the 50.000-inhabitant-limit.

Elevation to capital status (capital of Lower Austria), 10 July 1986: No other event in this dimension could have become the booster detonation of an up to now ongoing development thrust. Since then in a big way new residential and commercial areas were opened up, built infrastructure constructions, schools and universities brought into being to enrich the educational landscape. East of the Old Town arose the governmental and cultural district, and the list of architects wears sonorous names such as Ernst Hoffmann (NÖ (Lower Austria) Landhaus; Klangturm), Klaus Kada (Festspielhaus), Hans Hollein (Shedhalle and Lower Austrian Provincial Museum), Karin Bily, Paul Katzberger and Michael Loudon ( NÖ State Library and NÖ State Archive).

European Diploma, European flag, badge of honor, Europe Price: Between 1996 and 2001, received St. Pölten numerous appreciations of its EU commitment - as a sort of recognition of the Council of Europe for the dissemination of the EU-idea through international town twinnings, a major Europe exhibition or, for example, the establishment and chair of the "Network of European medium-sized cities".

On the way into the 21st century

Just now happened and already history: What the St. Pöltnern as just experienced sticks in their minds, travelers and newcomers within a short time should be told. The theater and the hospital handing over to the province of Lower Austria, a new mayor always on the go, who was able to earn since 2004 already numerous laurels (Tags: polytechnic, downtown enhancement, building lease scheme, bus concept) - all the recent changes are just now condensed into spoken and written language in order to make, from now on, the history of the young provincial capital in the 3rd millennium nachlesbar (checkable).

www.st-poelten.gv.at/Content.Node/freizeit-kultur/kultur/...

Saint-Nazaire (Breton: Sant-Nazer/Señ Neñseir, Gallo: Saint-Nazère/Saint-Nazaer), is a commune in the Loire-Atlantique department in northwestern France.

 

The town has a major harbour, on the right bank of the Loire River estuary, near the Atlantic Ocean. The town is at the south of the second-largest swamp in France, called "la Brière". Given its location, Saint-Nazaire has a long tradition of fishing and shipbuilding.

 

Antiquity

 

Archaeologists believe that Saint-Nazaire is built upon the remnants of Corbilo, an Armorican Gaulish city populated by the Namnetes tribe, which (according to the Greek navigator Pytheas) was the second-largest Gaulish city, after Massilia (now Marseilles).[citation needed] Archeology suggests that the area has been inhabited since at least the Neolithic period, as evidenced by the presence of monuments like the tumulus of Dissignac and the dolmen located in the centre of the present-day city, and ancient bronzes found in the vicinity.

 

According to the 15th-century chronicler Alain Bouchart, Brutus of Troy, the mythical ancestor of the Bretons, travelled toward Saint-Nazaire to set foot upon the new homeland of his people. Historical accounts note that at the end of the Roman Empire, some Britons colonized the Loire estuary, and later, the peninsula containing Guérande. The furthest extent of the ancient Breton language in the Loire region is Donges, to the east of Saint-Nazaire.

 

Middle Ages

 

According to the late-6th-century writer Gregory of Tours, the Roman Church sheltered the remains of the martyr Nazarius in a local basilica. According to legend, the Breton chief Waroch II sent an emissary to seize the relics. The plot was foiled when the emissary fractured his skull upon the lintel of the church door. Waroch, interpreting this as a miracle, was deterred, and the village thenceforth took the name of Sanctus Nazarius de Sinuario.[citation needed]

 

After this point, the history of Saint-Nazaire, like much of Europe during the Dark Ages, is not well understood. Battles occurred, such as in 1380 when Jehan d'Ust defended the city in the name of John V, Duke of Brittany (known in France as Jean IV) against the Castilian fleet during the Hundred Years' War. After this time, Saint-Nazaire became the seat of a parish extending from Penhoët to Pornichet, part of the Viscountcy of Saint-Nazaire.

 

Like the whole of Brittany, Saint-Nazaire formed part of the Duchy of Brittany until 1532, when it was annexed by France. In 1624, the city was threatened by the Calvinists. In 1756, a fort was built on the order of the governor of Brittany to protect the town, which by then had 600 inhabitants.[citation needed] Until the French revolution, Saint-Nazaire belonged to the province of Brittany.

 

19th Century industrialization

 

At the beginning of the 19th century, the port only consisted of one simple harbour. As the town was so far inland, its main economy was not based on commercial fishing, but due to its strategic location as the lowest possible navigation point for large ships, an the supply of pilots for navigation further up the Loirre. At around 1800, the parish of Saint-Nazaire has around 3216 inhabitants

 

The modern Saint-Nazaire was created by the administration of Napoleon III, and came about from the various national and regional truces which had prevented its development up to that point. The population of 3216 at around 1800 shows that battered history, with a mainly local (Brière), of Low-Brittany (of Morbihan in the Finistère-south), and minor representation from most other areas of France. From this point forward the population of Saint-Nazaire took an exponential growth, which was reflected in its nickname of small Breton California or Liverpool of the west.

 

In 1802, a roadway is built to develop the port, which extends by 1835 to a break water with a navigational lighthouse at its end. The development includes new basins for ships to unload to barges which can carry goods further up the river. This develop moves the town into the area of the city which is now called the district of Small Morocco. This development brings about the town as the base for the passenger steamships of the Nantes-Saint-Nazaire line, as well as making the town the alternate port for ships which can not access Nantes.

View of the "New Entrance" locks gates to Port Saint-Nazaire towards the Loire River

 

In 1856, the first wet dock basin is dug in the handle of Halluard City, making it possible for ships to moor and turn. This brought about the construction of the towns first railway connection, when in 1857 the Chemin de Fer de Paris à Orléans railroad company of Orléans connected Saint-Nazaire to Nantes. In 1862 the first transatlantic telegraph lines were installed from France towards South America, which came ashore at Saint-Nazaire. 1862 also saw the construction of major ship building facilities, including those of Chantier Scott which launched of the first French constructed ships with metal hulls - the company went bankrupt in 1866. In 1868, Saint-Nazaire became a sub-prefecture at the town of Savenay. A second dock basin was created at Penhoët in 1881 to allow the servicing of larger ships, but a lock gate built to access this cuts the town in two, thus creating Old St Nazaire and an artificial island called small Morocco.

 

In early 1870, Nantes born Pierre Waldeck-Rousseau joined the bar in Saint-Nazaire. In September he became, in spite of his youth, secretary to the municipal commission temporarily appointed to carry on the town business. He organized the National Defence at St Nazaire, and himself marched out with his contingent, though they saw no active service owing to lack of ammunition, their private store having been commandeered by the state. In 1873, following the establishment of the Third Republic in 1871, he moved to the bar of Rennes.

 

In 1894, a strike occurs at the forging mills of Trignac, which resulted in the town getting its national nickname of Red City. Started in opposition on March 30 to a reduction of the work force, what had seemed a small dispute is raised when after the shooting in Fourmies it joined in the declaration of the Fusillade de Fourmies, and resultantly socialists flocked to the town in defence of the striking workers. In 1900, the commune of Pornichet is dismemberment with the creation of the commune of Saint-Nazaire.

 

First World War

 

During World War I, the city became an important unloading port of the allied troops, and particularly in the latter stages for the United States Army. When they entered the war in 1918, they developed the town and port infrastructure, by adding additional drinking water storage ponds for the towns water treatment plants, and a refrigeration terminal to the docks for shipment and storage of meat and dairy products to supply their troops.

 

Inter-war period

 

The post-war period brought about a period of economic depression for the ship builders, who diversified into building seaplanes from 1922. In 1926 the district of Paimbœuf becomes a separate commune, and consolidates the towns influence over its own development.

 

Although having built the SS Paris in 1921, and SS Ile de France in 1926, as a result of the 1930s Great Depression the French government commissioned a series of state programs to aid national economic activity. The state owned shipping company Compagnie Générale Transatlantique commissioned the ship builders of Saint-Nazaire to construct a new large passenger ship, which as a result between 1928 and 1934 created the Albert Caquot engineered the Louis Joubert dry dock - at 3937 feet x 196.850 feet, the largest of its kind in the world at the time - necessary to be able to accommodate the construction of the SS Normandie. In 1932, the casino of Saint-Nazaire goes bankrupt and is resold to the town of Nantes, with the site being redeveloped form 1935 with the first part of the current Saint-Louis school.

 

As a result of the national general strike of June 1936, to ensure completion of the nationally prestigious project SS Normandie, the government nationalises the various private shipyards into one state owned entity, the 1861 founded Chantiers de l'Atlantique.

 

SS Normandie

 

Work began on the ship (not yet named Normandie) in January 1931, soon after the terrifying stock market crash of 1929. While the French continued construction, the competing White Star Line's ship (intended as Oceanic) – started before the crash – had to be cancelled and the Cunard ship was put on hold, both because their financing, organized before the crash, ran into trouble. Soon, the French builders also ran into difficulty, and had to ask their government for money to continue construction, a subsidy that was questioned in the press. Still, the building was followed heavily by newspapers and national interest was deep. Though she was designed to represent France in the nation-state contest of the great liners, and though she was built in a French shipyard and, using French-built major parts including the 29 boilers, the turbines, generators and even the 4 massive engines (designed by Alsthom, which later worked on the Queen Mary 2), a few secondary parts of her came from other European countries - e.g., the ship's great rudder was built by Skoda Works in Czechoslovakia, while the steering mechanism, including the teak wheel, came from Edinburgh. As construction went on, the growing hull in Saint-Nazaire had no name except for "T-6" (with "6" for "6th" and "T" for "Transat", short for "CIE. GLE. TRANSATLANTIQUE" aka the "French Line"), the contract name. Many names were suggested including Doumer, after the recently assassinated president Paul Doumer, and originally, La Belle France. Finally, the name Normandie was decided upon after much speculation. In what may be a unique quirk of French nomenclature, the name carries no definite article. In France, ship prefixes are customarily masculine, inherited from the French terms for ship, which can be "paquebot", "navire", "bateau", "bâtiment", etc. (including le "France" which is not grammatically correct); but English speakers usually refer to ships as feminine ("she's a beauty"), and the French Line carried many rich American customers. After discussion, French Line officials wrote that their ship was to be called simply "Normandie," preceded by no "le" or "la" (French masculine/feminine for "the") to avoid any confusion.

 

On October 29, 1932 – three years to the day after the stock market crash – Normandie was launched in front of 200,000 spectators.[3] The 27,567 ton hull that slid into the Loire River was the largest ever launched and it caused a large wave that crashed into a few hundred people, but with no injury. Normandie was outfitted until early 1935, meaning all her interior, funnels, engines, etc. were put in to make her into a working vessel. Finally, in April 1935, Normandie was ready for her trials, which were watched by reporters. The superiority of Vladimir Yourkevitch's hull design was immediately visible: hardly a wave was created. The ship demonstrated impressive performance during these trials, reaching a top speed of 32.2 knots (59.6 km/h)[6] and performing an emergency stop from that speed in only 1,700 meters.

 

World War II

 

After the invasion of Poland by Nazi Germany's Wehrmacht army at the start of World War II , the combined forces of the French Army and the British Expeditionary Force failed to hold the oncoming onslaught. As part of Operation Ariel, Saint-Nazaire like Dunkirk became an evacuation point for the British back to England, with those successfully embarking including the writer John Renshaw Starr.

 

On June 17, 1940 an estimated 9,000 British Army soldiers were embarked aboard the Clyde-built troopship RMS Lancastria, which was then attacked and sunk by German Junkers Ju 88 bombers, mainly from Kampfgeschwader 30, taking with her around 4,000 victims.[7] It is the worst disaster in British maritime history, and the worst loss of life for British forces in the whole of World War II. Winston Churchill banned all news coverage of the disaster on learning of it and it remained largely forgotten by history.

 

Following the surrender of France to German forces later in June 1940, the port immediately became a base of operations for the Kriegsmarine (German Navy) and was as such the target of Allied operations. A heavily fortified U-boat submarine base was built by Organisation Todt shortly after occupation, with its 9 m (30-ft) thick concrete ceiling was capable of withstanding almost any bomb in use at the time.

 

The base provided a home during the war to many of the most well known U-Boat staff, including:

 

* Commander Georg-Wilhelm Schulz who transferred 6. Unterseebootsflottille from Danzig to the port in February 1942, where it became a combat flotilla.

* Kapitänleutnant Carl Emmermann - took command of 6. Unterseebootsflottille over from Schulz in November 1942, until it left Saint-Nazaire for Norway in August 1944

* Lieutenant Commander Herbert Schultze - second in commend of 7. Unterseebootsflottille from September 1940

 

The base still stands today, as its extremely sturdy construction makes demolition uneconomical

 

The huge Joubert drydock built for SS Normandie was the only port on the Atlantic capable of servicing the German battleships Bismarck and Tirpitz. This gave the port a strong strategic importance to both the Axis Powers and the Allies during the Second World War.

 

After Operation Rheinübung on 18–27 May 1941, in which the Bismarck and heavy cruiser Prinz Eugen were to have ended the operational raid at Saint-Nazaire, but which resulted in the sinking of HMS Hood and the sinking of the Bismarck; the need for the Allies to take the Joubert dry dock out of operation was increased.

 

On March 28, 1942, a force of 611 British Commandos and the Royal Navy launched the St. Nazaire Raid against the shipyards of Saint-Nazaire, codenamed Operation Chariot. A retired American destroyer HMS Campbeltown was used as a ram-ship loaded with explosives, and it and the commandos succeeded in destroying the gates and machinery of the Joubert drydock, prevented its further use by Nazi Germany during the war. The Joubert dry dock was not brought back into operation until 1948.

 

After Operation Chariot

 

The U-boat threat to supply convoys across the Atlantic made Saint-Nazaire a constant target of Allied air forces. In the face of determined Luftwaffe fighter opposition to the daylight raids by USAAF Eighth Air Force bombers in 1942, on 3 January 1943 Lt. Col. Curtis LeMay led 101 modified Boeing B-17 Flying Fortress's of the 305th Bomb Wing against the U-Boat pens at Saint-Nazaire, on the Eighth Airforce's six raid against the facility. The B17's carried additional forward machine guns to improve protection against fighters, implemented as a chin turret on the B-17G. LeMay also introduced changed flying tactics on the raid, with modification of formation bombing to stagger three-plane elements within a squadron, and staggered squadrons within a group led to increased defensive firepower against fighter opposition. Only 76 aircraft found and hit the target, and as LeMay's tactic also called for a straight and level bomb run to increase accuracy, during the mission seven bombers were shot down and 47 damaged.

 

The damaged aircraft included the seventh B17 flight of Staff Sergeant Alan Magee, from which Luftwaffe fighters shot off a section of the right wing causing the aircraft to enter a deadly spin. Wounded ball turret gunner Magee leapt from the plane without a parachute, rapidly losing consciousness due to the altitude. Magee fell over four miles before crashing through the glass roof of the St. Nazaire railway station, which mitigated Magee's impact. Found alive on the floor of the station, Magee was taken prisoner of war and given medical treatment by his captors. He had 28 shrapnel wounds, several broken bones, severe damage to his nose and eye, and lung and kidney damage; and his right arm was nearly severed. Magee was liberated in May 1945 and received the Air Medal for meritorious conduct and the Purple Heart. He was later featured in the Smithsonian Magazine as one of the ten most remarkable survivals of World War II.

 

As a result of the raid, on 14 January 1943 under directive (S.46239/?? A.C.A.S. Ops), the Allies implemented incendiary bomb tactics against U-Boat pens, under the Area bombing directive. To minimize civilian casualties during air attacks, the Allies devised a plan to force evacuation of the town. For three days in 1943, British Royal Air Force and American aircraft dropped scores of leaflets warning the population of a planned fire-bombing raid. At the end of the third day, the raid came and burned the entire city to the ground. Casualties were light as most of the civilians had heeded the warning and fled to the safety of the countryside, but after that point except for the self-contained U-boat base, Saint-Nazaire remained abandoned until the end of the war.

 

After D-day and the liberation of most of France in 1944, German troops in Saint-Nazaire's submarine base refused to surrender, and they holed up (as did their counterparts in the La Rochelle and Lorient bases). Since the Germans could no longer conduct major submarine operations from the bases without a supply line, the SHAEF commander, U.S. General Dwight D. Eisenhower decided to simply bypass these ports, and the Allied armies focused their resources on the invasion of Germany. Saint-Nazaire and the other two German "pockets" remained under Nazi control until the last day of the war in Europe, 8 May 1945.

 

Post World War II

The square and drab Hotel de Ville, also the location of the Town Hall, is typical of the architecture of modern day Saint-Nazaire

 

The town of St. Nazaire was rebuilt in the late 1940s in a minimalist, somewhat drab style that belies the natural beauty of the area.

 

After the construction of the SS France, the last Compagnie Générale Transatlantique liner and the subsequent closure of the Suez Canal, Chantiers de l'Atlantique began building large oil tankers, including Batillus, Bellamya, Pierre Guillaumat and Prairial. A new dry dock (Basin C) was planned for the construction of tankers over 1,000,000 tonnes but this fell through with the re-opening of the Suez Canal.

 

SS France

 

The keel of hull G19 was laid down by Chantiers de l'Atlantique shipyard, Saint-Nazaire on September 7, 1957. She was built in a non-conventional manner: rather than constructing a skeleton which was then covered in steel hull plating, large parts of the ship were prefabricated in other cities (such as Orléans, Le Havre and Lyon). She was built with a unique double bottom that enabled her to carry 8,000 tons of fuel - enough for the trip to New York and back. The hull was fully welded, leading to weight savings, and had two sets of stabilisers fitted. She was blessed by the Bishop of Nantes, Monseigneur Villepelet, and launched on May 11, 1960, at 4:15 p.m., by Madame Yvonne de Gaulle, wife of the President, and was then named France, in honour both of the country, and of the two previous CGT ships to bear the name. By 4:22 p.m. the France was afloat and under command of tugs. President De Gaulle was also in attendance at the launch, and gave a patriotic speech, announcing that France had been given a new Normandie, they were able to compete now with Cunard's Queens, and the Blue Riband was within their reach. In reality, however, the 35 knot speed of the United States would prove impossible to beat.

 

After the launch, the propellers were installed (the entire process taking over three weeks), the distinctive funnels affixed to the upper decks, the superstructure completed, life boats placed in their davits, and the interiors fitted out. The France then undertook her sea trials on November 19, 1961, and averaged an unexpected 35.21 knots. With the French Line satisfied, the ship was handed over, and undertook a trial cruise to the Canary Islands with a full complement of passengers and crew. During this short trip she met, at sea, the German built SS Liberté on her way to the scrap yard.

 

Source Wikipedia

Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

The region was inhabited by Illyrians, Celts and Thracians. After Roman conquest of Illyria at 168 BC, Romans colonized and founded several cities in the region.

 

During the administrative reforms of Diocletian (244 - 311) and Constantine I (272 – 337), the Diocese of Moesia was created, encompassing most of the central Balkans and the Greek peninsula. After a few years, however, the diocese was split in two, forming the Diocese of Macedonia and the Diocese of Dacia, encompassing the provinces of Dacia Mediterranea, Moesia Inferior, Dardania, Praevalitana and Dacia Ripensis.

 

Since 238, Moesia was constantly invaded or raided by the Carpi, and the Goths, who had already invaded Moesia in 250. Hard pressed by the Huns, the Goths again crossed the Danube during the reign of Valens (376) and with his permission settled in Moesia.

 

Late Roman Dardania did not include the eastern part of the Dardania of Aurelian.

 

The area remained part of the Byzantine empire until the late early 7th century when the Slavic migration destroyed Byzantine authority in most of the Balkan peninsula. Since then Dardania ceased to exist as separate administrative entity.

 

Dardania's largest towns by the time it was part of the Roman province of Moesia Superior were Ulpiana, Therranda, Vicianum, Skopi, Vindenis, and Velanis. By this time Naissus[7] (a previously Celtic settlement) was the province's most important city.The Romans had organized a mining town municipium Dardanicum (in modern Socanica near the Ibar valley) was connected with the workings (metalla Dardanica). Dacians lived in Dardania in their city Quemedava.

 

en.wikipedia.org/wiki/Dardania_%28Europe%29

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

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Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

www.takeshiyamada.weebly.com/performances.html

 

www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

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www.flickr.com/photos/searabbits23/

 

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www.flickr.com/photos/searabbit3

 

www.flickr.com/photos/searabbit2

 

www.flickr.com/photos/searabbit1

 

www.flickr.com/photos/diningwithsearabbits03

 

www.flickr.com/photos/diningwithsearabbits02

 

www.flickr.com/photos/diningwithsearabbits01

 

www.flickr.com/photos/yamadaimmortalized2/

 

www.flickr.com/photos/takeshiyamadaimmortalized/

 

www.flickr.com/photos/yamadabellhouse2014/

 

www.flickr.com/photos/museumofworldwonders3/

 

www.flickr.com/photos/museumofworldwonders2

 

www.flickr.com/photos/museumofworldwonders/

 

www.flickr.com/photos/takeshiyamadapaintings/

 

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For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

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www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7, 2015)

Fish, any of approximately 34,000 species of vertebrate animals (phylum Chordata) found in the fresh and salt waters of the world. Living species range from the primitive jawless lampreys and hagfishes through the cartilaginous sharks, skates, and rays to the abundant and diverse bony fishes. Most fish species are cold-blooded; however, one species, the opah (Lampris guttatus), is warm-blooded.

 

The term fish is applied to a variety of vertebrates of several evolutionary lines. It describes a life-form rather than a taxonomic group. As members of the phylum Chordata, fish share certain features with other vertebrates. These features are gill slits at some point in the life cycle, a notochord, or skeletal supporting rod, a dorsal hollow nerve cord, and a tail. Living fishes represent some five classes, which are as distinct from one another as are the four classes of familiar air-breathing animals—amphibians, reptiles, birds, and mammals. For example, the jawless fishes (Agnatha) have gills in pouches and lack limb girdles. Extant agnathans are the lampreys and the hagfishes. As the name implies, the skeletons of fishes of the class Chondrichthyes (from chondr, “cartilage,” and ichthyes, “fish”) are made entirely of cartilage. Modern fish of this class lack a swim bladder, and their scales and teeth are made up of the same placoid material. Sharks, skates, and rays are examples of cartilaginous fishes. The bony fishes are by far the largest class. Examples range from the tiny seahorse to the 450-kg (1,000-pound) blue marlin, from the flattened soles and flounders to the boxy puffers and ocean sunfishes. Unlike the scales of the cartilaginous fishes, those of bony fishes, when present, grow throughout life and are made up of thin overlapping plates of bone. Bony fishes also have an operculum that covers the gill slits.

 

The study of fishes, the science of ichthyology, is of broad importance. Fishes are of interest to humans for many reasons, the most important being their relationship with and dependence on the environment. A more obvious reason for interest in fishes is their role as a moderate but important part of the world’s food supply. This resource, once thought unlimited, is now realized to be finite and in delicate balance with the biological, chemical, and physical factors of the aquatic environment. Overfishing, pollution, and alteration of the environment are the chief enemies of proper fisheries management, both in fresh waters and in the ocean. (For a detailed discussion of the technology and economics of fisheries, see commercial fishing.) Another practical reason for studying fishes is their use in disease control. As predators on mosquito larvae, they help curb malaria and other mosquito-borne diseases.

 

Fishes are valuable laboratory animals in many aspects of medical and biological research. For example, the readiness of many fishes to acclimate to captivity has allowed biologists to study behaviour, physiology, and even ecology under relatively natural conditions. Fishes have been especially important in the study of animal behaviour, where research on fishes has provided a broad base for the understanding of the more flexible behaviour of the higher vertebrates. The zebra fish is used as a model in studies of gene expression.

 

There are aesthetic and recreational reasons for an interest in fishes. Millions of people keep live fishes in home aquariums for the simple pleasure of observing the beauty and behaviour of animals otherwise unfamiliar to them. Aquarium fishes provide a personal challenge to many aquarists, allowing them to test their ability to keep a small section of the natural environment in their homes. Sportfishing is another way of enjoying the natural environment, also indulged in by millions of people every year. Interest in aquarium fishes and sportfishing supports multimillion-dollar industries throughout the world.

 

Fishes have been in existence for more than 450 million years, during which time they have evolved repeatedly to fit into almost every conceivable type of aquatic habitat. In a sense, land vertebrates are simply highly modified fishes: when fishes colonized the land habitat, they became tetrapod (four-legged) land vertebrates. The popular conception of a fish as a slippery, streamlined aquatic animal that possesses fins and breathes by gills applies to many fishes, but far more fishes deviate from that conception than conform to it. For example, the body is elongate in many forms and greatly shortened in others; the body is flattened in some (principally in bottom-dwelling fishes) and laterally compressed in many others; the fins may be elaborately extended, forming intricate shapes, or they may be reduced or even lost; and the positions of the mouth, eyes, nostrils, and gill openings vary widely. Air breathers have appeared in several evolutionary lines.

 

Many fishes are cryptically coloured and shaped, closely matching their respective environments; others are among the most brilliantly coloured of all organisms, with a wide range of hues, often of striking intensity, on a single individual. The brilliance of pigments may be enhanced by the surface structure of the fish, so that it almost seems to glow. A number of unrelated fishes have actual light-producing organs. Many fishes are able to alter their coloration—some for the purpose of camouflage, others for the enhancement of behavioral signals.

 

Fishes range in adult length from less than 10 mm (0.4 inch) to more than 20 metres (60 feet) and in weight from about 1.5 grams (less than 0.06 ounce) to many thousands of kilograms. Some live in shallow thermal springs at temperatures slightly above 42 °C (100 °F), others in cold Arctic seas a few degrees below 0 °C (32 °F) or in cold deep waters more than 4,000 metres (13,100 feet) beneath the ocean surface. The structural and, especially, the physiological adaptations for life at such extremes are relatively poorly known and provide the scientifically curious with great incentive for study.

 

Almost all natural bodies of water bear fish life, the exceptions being very hot thermal ponds and extremely salt-alkaline lakes, such as the Dead Sea in Asia and the Great Salt Lake in North America. The present distribution of fishes is a result of the geological history and development of Earth as well as the ability of fishes to undergo evolutionary change and to adapt to the available habitats. Fishes may be seen to be distributed according to habitat and according to geographical area. Major habitat differences are marine and freshwater. For the most part, the fishes in a marine habitat differ from those in a freshwater habitat, even in adjacent areas, but some, such as the salmon, migrate from one to the other. The freshwater habitats may be seen to be of many kinds. Fishes found in mountain torrents, Arctic lakes, tropical lakes, temperate streams, and tropical rivers will all differ from each other, both in obvious gross structure and in physiological attributes. Even in closely adjacent habitats where, for example, a tropical mountain torrent enters a lowland stream, the fish fauna will differ. The marine habitats can be divided into deep ocean floors (benthic), mid-water oceanic (bathypelagic), surface oceanic (pelagic), rocky coast, sandy coast, muddy shores, bays, estuaries, and others. Also, for example, rocky coastal shores in tropical and temperate regions will have different fish faunas, even when such habitats occur along the same coastline.

 

Although much is known about the present geographical distribution of fishes, far less is known about how that distribution came about. Many parts of the fish fauna of the fresh waters of North America and Eurasia are related and undoubtedly have a common origin. The faunas of Africa and South America are related, extremely old, and probably an expression of the drifting apart of the two continents. The fauna of southern Asia is related to that of Central Asia, and some of it appears to have entered Africa. The extremely large shore-fish faunas of the Indian and tropical Pacific oceans comprise a related complex, but the tropical shore fauna of the Atlantic, although containing Indo-Pacific components, is relatively limited and probably younger. The Arctic and Antarctic marine faunas are quite different from each other. The shore fauna of the North Pacific is quite distinct, and that of the North Atlantic more limited and probably younger. Pelagic oceanic fishes, especially those in deep waters, are similar the world over, showing little geographical isolation in terms of family groups. The deep oceanic habitat is very much the same throughout the world, but species differences do exist, showing geographical areas determined by oceanic currents and water masses.

 

All aspects of the life of a fish are closely correlated with adaptation to the total environment, physical, chemical, and biological. In studies, all the interdependent aspects of fish, such as behaviour, locomotion, reproduction, and physical and physiological characteristics, must be taken into account.

 

Correlated with their adaptation to an extremely wide variety of habitats is the extremely wide variety of life cycles that fishes display. The great majority hatch from relatively small eggs a few days to several weeks or more after the eggs are scattered in the water. Newly hatched young are still partially undeveloped and are called larvae until body structures such as fins, skeleton, and some organs are fully formed. Larval life is often very short, usually less than a few weeks, but it can be very long, some lampreys continuing as larvae for at least five years. Young and larval fishes, before reaching sexual maturity, must grow considerably, and their small size and other factors often dictate that they live in a habitat different than that of the adults. For example, most tropical marine shore fishes have pelagic larvae. Larval food also is different, and larval fishes often live in shallow waters, where they may be less exposed to predators.

 

After a fish reaches adult size, the length of its life is subject to many factors, such as innate rates of aging, predation pressure, and the nature of the local climate. The longevity of a species in the protected environment of an aquarium may have nothing to do with how long members of that species live in the wild. Many small fishes live only one to three years at the most. In some species, however, individuals may live as long as 10 or 20 or even 100 years.

 

Fish behaviour is a complicated and varied subject. As in almost all animals with a central nervous system, the nature of a response of an individual fish to stimuli from its environment depends upon the inherited characteristics of its nervous system, on what it has learned from past experience, and on the nature of the stimuli. Compared with the variety of human responses, however, that of a fish is stereotyped, not subject to much modification by “thought” or learning, and investigators must guard against anthropomorphic interpretations of fish behaviour.

 

Fishes perceive the world around them by the usual senses of sight, smell, hearing, touch, and taste and by special lateral line water-current detectors. In the few fishes that generate electric fields, a process that might best be called electrolocation aids in perception. One or another of these senses often is emphasized at the expense of others, depending upon the fish’s other adaptations. In fishes with large eyes, the sense of smell may be reduced; others, with small eyes, hunt and feed primarily by smell (such as some eels).

 

Specialized behaviour is primarily concerned with the three most important activities in the fish’s life: feeding, reproduction, and escape from enemies. Schooling behaviour of sardines on the high seas, for instance, is largely a protective device to avoid enemies, but it is also associated with and modified by their breeding and feeding requirements. Predatory fishes are often solitary, lying in wait to dart suddenly after their prey, a kind of locomotion impossible for beaked parrot fishes, which feed on coral, swimming in small groups from one coral head to the next. In addition, some predatory fishes that inhabit pelagic environments, such as tunas, often school.

 

Sleep in fishes, all of which lack true eyelids, consists of a seemingly listless state in which the fish maintains its balance but moves slowly. If attacked or disturbed, most can dart away. A few kinds of fishes lie on the bottom to sleep. Most catfishes, some loaches, and some eels and electric fishes are strictly nocturnal, being active and hunting for food during the night and retiring during the day to holes, thick vegetation, or other protective parts of the environment.

 

Communication between members of a species or between members of two or more species often is extremely important, especially in breeding behaviour (see below Reproduction). The mode of communication may be visual, as between the small so-called cleaner fish and a large fish of a very different species. The larger fish often allows the cleaner to enter its mouth to remove gill parasites. The cleaner is recognized by its distinctive colour and actions and therefore is not eaten, even if the larger fish is normally a predator. Communication is often chemical, signals being sent by specific chemicals called pheromones.

 

Many fishes have a streamlined body and swim freely in open water. Fish locomotion is closely correlated with habitat and ecological niche (the general position of the animal to its environment).

 

Many fishes in both marine and fresh waters swim at the surface and have mouths adapted to feed best (and sometimes only) at the surface. Often such fishes are long and slender, able to dart at surface insects or at other surface fishes and in turn to dart away from predators; needlefishes, halfbeaks, and topminnows (such as killifish and mosquito fish) are good examples. Oceanic flying fishes escape their predators by gathering speed above the water surface, with the lower lobe of the tail providing thrust in the water. They then glide hundreds of yards on enlarged, winglike pectoral and pelvic fins. South American freshwater flying fishes escape their enemies by jumping and propelling their strongly keeled bodies out of the water.

 

So-called mid-water swimmers, the most common type of fish, are of many kinds and live in many habitats. The powerful fusiform tunas and the trouts, for example, are adapted for strong, fast swimming, the tunas to capture prey speedily in the open ocean and the trouts to cope with the swift currents of streams and rivers. The trout body form is well adapted to many habitats. Fishes that live in relatively quiet waters such as bays or lake shores or slow rivers usually are not strong, fast swimmers but are capable of short, quick bursts of speed to escape a predator. Many of these fishes have their sides flattened, examples being the sunfish and the freshwater angelfish of aquarists. Fish associated with the bottom or substrate usually are slow swimmers. Open-water plankton-feeding fishes almost always remain fusiform and are capable of rapid, strong movement (for example, sardines and herrings of the open ocean and also many small minnows of streams and lakes).

 

Bottom-living fishes are of many kinds and have undergone many types of modification of their body shape and swimming habits. Rays, which evolved from strong-swimming mid-water sharks, usually stay close to the bottom and move by undulating their large pectoral fins. Flounders live in a similar habitat and move over the bottom by undulating the entire body. Many bottom fishes dart from place to place, resting on the bottom between movements, a motion common in gobies. One goby relative, the mudskipper, has taken to living at the edge of pools along the shore of muddy mangrove swamps. It escapes its enemies by flipping rapidly over the mud, out of the water. Some catfishes, synbranchid eels, the so-called climbing perch, and a few other fishes venture out over damp ground to find more promising waters than those that they left. They move by wriggling their bodies, sometimes using strong pectoral fins; most have accessory air-breathing organs. Many bottom-dwelling fishes live in mud holes or rocky crevices. Marine eels and gobies commonly are found in such habitats and for the most part venture far beyond their cavelike homes. Some bottom dwellers, such as the clingfishes (Gobiesocidae), have developed powerful adhesive disks that enable them to remain in place on the substrate in areas such as rocky coasts, where the action of the waves is great.

 

The methods of reproduction in fishes are varied, but most fishes lay a large number of small eggs, fertilized and scattered outside of the body. The eggs of pelagic fishes usually remain suspended in the open water. Many shore and freshwater fishes lay eggs on the bottom or among plants. Some have adhesive eggs. The mortality of the young and especially of the eggs is very high, and often only a few individuals grow to maturity out of hundreds, thousands, and in some cases millions of eggs laid.

 

Males produce sperm, usually as a milky white substance called milt, in two (sometimes one) testes within the body cavity. In bony fishes a sperm duct leads from each testis to a urogenital opening behind the vent or anus. In sharks and rays and in cyclostomes the duct leads to a cloaca. Sometimes the pelvic fins are modified to help transmit the milt to the eggs at the female’s vent or on the substrate where the female has placed them. Sometimes accessory organs are used to fertilize females internally—for example, the claspers of many sharks and rays.

 

In the females the eggs are formed in two ovaries (sometimes only one) and pass through the ovaries to the urogenital opening and to the outside. In some fishes the eggs are fertilized internally but are shed before development takes place. Members of about a dozen families each of bony fishes (teleosts) and sharks bear live young. Many skates and rays also bear live young. In some bony fishes the eggs simply develop within the female, the young emerging when the eggs hatch (ovoviviparous). Others develop within the ovary and are nourished by ovarian tissues after hatching (viviparous). There are also other methods utilized by fishes to nourish young within the female. In all live-bearers the young are born at a relatively large size and are few in number. In one family of primarily marine fishes, the surfperches from the Pacific coast of North America, Japan, and Korea, the males of at least one species are born sexually mature, although they are not fully grown.

 

Some fishes are hermaphroditic—an individual producing both sperm and eggs, usually at different stages of its life. Self-fertilization, however, is probably rare.

 

Successful reproduction and, in many cases, defense of the eggs and the young are assured by rather stereotypical but often elaborate courtship and parental behaviour, either by the male or the female or both. Some fishes prepare nests by hollowing out depressions in the sand bottom (cichlids, for example), build nests with plant materials and sticky threads excreted by the kidneys (sticklebacks), or blow a cluster of mucus-covered bubbles at the water surface (gouramis). The eggs are laid in these structures. Some varieties of cichlids and catfishes incubate eggs in their mouths.

 

Some fishes, such as salmon, undergo long migrations from the ocean and up large rivers to spawn in the gravel beds where they themselves hatched (anadromous fishes). Some, such as the freshwater eels (family Anguillidae), live and grow to maturity in fresh water and migrate to the sea to spawn (catadromous fishes). Other fishes undertake shorter migrations from lakes into streams, within the ocean, or enter spawning habitats that they do not ordinarily occupy in other ways.

 

The basic structure and function of the fish body are similar to those of all other vertebrates. The usual four types of tissues are present: surface or epithelial, connective (bone, cartilage, and fibrous tissues, as well as their derivative, blood), nerve, and muscle tissues. In addition, the fish’s organs and organ systems parallel those of other vertebrates.

 

The typical fish body is streamlined and spindle-shaped, with an anterior head, a gill apparatus, and a heart, the latter lying in the midline just below the gill chamber. The body cavity, containing the vital organs, is situated behind the head in the lower anterior part of the body. The anus usually marks the posterior termination of the body cavity and most often occurs just in front of the base of the anal fin. The spinal cord and vertebral column continue from the posterior part of the head to the base of the tail fin, passing dorsal to the body cavity and through the caudal (tail) region behind the body cavity. Most of the body is of muscular tissue, a high proportion of which is necessitated by swimming. In the course of evolution this basic body plan has been modified repeatedly into the many varieties of fish shapes that exist today.

 

The skeleton forms an integral part of the fish’s locomotion system, as well as serving to protect vital parts. The internal skeleton consists of the skull bones (except for the roofing bones of the head, which are really part of the external skeleton), the vertebral column, and the fin supports (fin rays). The fin supports are derived from the external skeleton but will be treated here because of their close functional relationship to the internal skeleton. The internal skeleton of cyclostomes, sharks, and rays is of cartilage; that of many fossil groups and some primitive living fishes is mostly of cartilage but may include some bone. In place of the vertebral column, the earliest vertebrates had a fully developed notochord, a flexible stiff rod of viscous cells surrounded by a strong fibrous sheath. During the evolution of modern fishes the rod was replaced in part by cartilage and then by ossified cartilage. Sharks and rays retain a cartilaginous vertebral column; bony fishes have spool-shaped vertebrae that in the more primitive living forms only partially replace the notochord. The skull, including the gill arches and jaws of bony fishes, is fully, or at least partially, ossified. That of sharks and rays remains cartilaginous, at times partially replaced by calcium deposits but never by true bone.

 

The supportive elements of the fins (basal or radial bones or both) have changed greatly during fish evolution. Some of these changes are described in the section below (Evolution and paleontology). Most fishes possess a single dorsal fin on the midline of the back. Many have two and a few have three dorsal fins. The other fins are the single tail and anal fins and paired pelvic and pectoral fins. A small fin, the adipose fin, with hairlike fin rays, occurs in many of the relatively primitive teleosts (such as trout) on the back near the base of the caudal fin.

 

The skin of a fish must serve many functions. It aids in maintaining the osmotic balance, provides physical protection for the body, is the site of coloration, contains sensory receptors, and, in some fishes, functions in respiration. Mucous glands, which aid in maintaining the water balance and offer protection from bacteria, are extremely numerous in fish skin, especially in cyclostomes and teleosts. Since mucous glands are present in the modern lampreys, it is reasonable to assume that they were present in primitive fishes, such as the ancient Silurian and Devonian agnathans. Protection from abrasion and predation is another function of the fish skin, and dermal (skin) bone arose early in fish evolution in response to this need. It is thought that bone first evolved in skin and only later invaded the cartilaginous areas of the fish’s body, to provide additional support and protection. There is some argument as to which came first, cartilage or bone, and fossil evidence does not settle the question. In any event, dermal bone has played an important part in fish evolution and has different characteristics in different groups of fishes. Several groups are characterized at least in part by the kind of bony scales they possess.

 

Scales have played an important part in the evolution of fishes. Primitive fishes usually had thick bony plates or thick scales in several layers of bone, enamel, and related substances. Modern teleost fishes have scales of bone, which, while still protective, allow much more freedom of motion in the body. A few modern teleosts (some catfishes, sticklebacks, and others) have secondarily acquired bony plates in the skin. Modern and early sharks possessed placoid scales, a relatively primitive type of scale with a toothlike structure, consisting of an outside layer of enamel-like substance (vitrodentine), an inner layer of dentine, and a pulp cavity containing nerves and blood vessels. Primitive bony fishes had thick scales of either the ganoid or the cosmoid type. Cosmoid scales have a hard, enamel-like outer layer, an inner layer of cosmine (a form of dentine), and then a layer of vascular bone (isopedine). In ganoid scales the hard outer layer is different chemically and is called ganoin. Under this is a cosminelike layer and then a vascular bony layer. The thin, translucent bony scales of modern fishes, called cycloid and ctenoid (the latter distinguished by serrations at the edges), lack enameloid and dentine layers.

 

Skin has several other functions in fishes. It is well supplied with nerve endings and presumably receives tactile, thermal, and pain stimuli. Skin is also well supplied with blood vessels. Some fishes breathe in part through the skin, by the exchange of oxygen and carbon dioxide between the surrounding water and numerous small blood vessels near the skin surface.

 

Skin serves as protection through the control of coloration. Fishes exhibit an almost limitless range of colours. The colours often blend closely with the surroundings, effectively hiding the animal. Many fishes use bright colours for territorial advertisement or as recognition marks for other members of their own species, or sometimes for members of other species. Many fishes can change their colour to a greater or lesser degree, by movement of pigment within the pigment cells (chromatophores). Black pigment cells (melanophores), of almost universal occurrence in fishes, are often juxtaposed with other pigment cells. When placed beneath iridocytes or leucophores (bearing the silvery or white pigment guanine), melanophores produce structural colours of blue and green. These colours are often extremely intense, because they are formed by refraction of light through the needlelike crystals of guanine. The blue and green refracted colours are often relatively pure, lacking the red and yellow rays, which have been absorbed by the black pigment (melanin) of the melanophores. Yellow, orange, and red colours are produced by erythrophores, cells containing the appropriate carotenoid pigments. Other colours are produced by combinations of melanophores, erythrophores, and iridocytes.

 

The major portion of the body of most fishes consists of muscles. Most of the mass is trunk musculature, the fin muscles usually being relatively small. The caudal fin is usually the most powerful fin, being moved by the trunk musculature. The body musculature is usually arranged in rows of chevron-shaped segments on each side. Contractions of these segments, each attached to adjacent vertebrae and vertebral processes, bends the body on the vertebral joint, producing successive undulations of the body, passing from the head to the tail, and producing driving strokes of the tail. It is the latter that provides the strong forward movement for most fishes.

 

The digestive system, in a functional sense, starts at the mouth, with the teeth used to capture prey or collect plant foods. Mouth shape and tooth structure vary greatly in fishes, depending on the kind of food normally eaten. Most fishes are predacious, feeding on small invertebrates or other fishes and have simple conical teeth on the jaws, on at least some of the bones of the roof of the mouth, and on special gill arch structures just in front of the esophagus. The latter are throat teeth. Most predacious fishes swallow their prey whole, and the teeth are used for grasping and holding prey, for orienting prey to be swallowed (head first) and for working the prey toward the esophagus. There are a variety of tooth types in fishes. Some fishes, such as sharks and piranhas, have cutting teeth for biting chunks out of their victims. A shark’s tooth, although superficially like that of a piranha, appears in many respects to be a modified scale, while that of the piranha is like that of other bony fishes, consisting of dentine and enamel. Parrot fishes have beaklike mouths with short incisor-like teeth for breaking off coral and have heavy pavementlike throat teeth for crushing the coral. Some catfishes have small brushlike teeth, arranged in rows on the jaws, for scraping plant and animal growth from rocks. Many fishes (such as the Cyprinidae or minnows) have no jaw teeth at all but have very strong throat teeth.

 

Some fishes gather planktonic food by straining it from their gill cavities with numerous elongate stiff rods (gill rakers) anchored by one end to the gill bars. The food collected on these rods is passed to the throat, where it is swallowed. Most fishes have only short gill rakers that help keep food particles from escaping out the mouth cavity into the gill chamber.

 

Once reaching the throat, food enters a short, often greatly distensible esophagus, a simple tube with a muscular wall leading into a stomach. The stomach varies greatly in fishes, depending upon the diet. In most predacious fishes it is a simple straight or curved tube or pouch with a muscular wall and a glandular lining. Food is largely digested there and leaves the stomach in liquid form.

 

Between the stomach and the intestine, ducts enter the digestive tube from the liver and pancreas. The liver is a large, clearly defined organ. The pancreas may be embedded in it, diffused through it, or broken into small parts spread along some of the intestine. The junction between the stomach and the intestine is marked by a muscular valve. Pyloric ceca (blind sacs) occur in some fishes at this junction and have a digestive or absorptive function or both.

 

The intestine itself is quite variable in length, depending upon the fish’s diet. It is short in predacious forms, sometimes no longer than the body cavity, but long in herbivorous forms, being coiled and several times longer than the entire length of the fish in some species of South American catfishes. The intestine is primarily an organ for absorbing nutrients into the bloodstream. The larger its internal surface, the greater its absorptive efficiency, and a spiral valve is one method of increasing its absorption surface.

 

Sharks, rays, chimaeras, lungfishes, surviving chondrosteans, holosteans, and even a few of the more primitive teleosts have a spiral valve or at least traces of it in the intestine. Most modern teleosts have increased the area of the intestinal walls by having numerous folds and villi (fingerlike projections) somewhat like those in humans. Undigested substances are passed to the exterior through the anus in most teleost fishes. In lungfishes, sharks, and rays, it is first passed through the cloaca, a common cavity receiving the intestinal opening and the ducts from the urogenital system.

 

Oxygen and carbon dioxide dissolve in water, and most fishes exchange dissolved oxygen and carbon dioxide in water by means of the gills. The gills lie behind and to the side of the mouth cavity and consist of fleshy filaments supported by the gill arches and filled with blood vessels, which give gills a bright red colour. Water taken in continuously through the mouth passes backward between the gill bars and over the gill filaments, where the exchange of gases takes place. The gills are protected by a gill cover in teleosts and many other fishes but by flaps of skin in sharks, rays, and some of the older fossil fish groups. The blood capillaries in the gill filaments are close to the gill surface to take up oxygen from the water and to give up excess carbon dioxide to the water.

 

Most modern fishes have a hydrostatic (ballast) organ, called the swim bladder, that lies in the body cavity just below the kidney and above the stomach and intestine. It originated as a diverticulum of the digestive canal. In advanced teleosts, especially the acanthopterygians, the bladder has lost its connection with the digestive tract, a condition called physoclistic. The connection has been retained (physostomous) by many relatively primitive teleosts. In several unrelated lines of fishes, the bladder has become specialized as a lung or, at least, as a highly vascularized accessory breathing organ. Some fishes with such accessory organs are obligate air breathers and will drown if denied access to the surface, even in well-oxygenated water. Fishes with a hydrostatic form of swim bladder can control their depth by regulating the amount of gas in the bladder. The gas, mostly oxygen, is secreted into the bladder by special glands, rendering the fish more buoyant; the gas is absorbed into the bloodstream by another special organ, reducing the overall buoyancy and allowing the fish to sink. Some deep-sea fishes may have oils, rather than gas, in the bladder. Other deep-sea and some bottom-living forms have much-reduced swim bladders or have lost the organ entirely.

 

The swim bladder of fishes follows the same developmental pattern as the lungs of land vertebrates. There is no doubt that the two structures have the same historical origin in primitive fishes. More or less intermediate forms still survive among the more primitive types of fishes, such as the lungfishes Lepidosiren and Protopterus.

 

The circulatory, or blood vascular, system consists of the heart, the arteries, the capillaries, and the veins. It is in the capillaries that the interchange of oxygen, carbon dioxide, nutrients, and other substances such as hormones and waste products takes place. The capillaries lead to the veins, which return the venous blood with its waste products to the heart, kidneys, and gills. There are two kinds of capillary beds: those in the gills and those in the rest of the body. The heart, a folded continuous muscular tube with three or four saclike enlargements, undergoes rhythmic contractions and receives venous blood in a sinus venosus. It passes the blood to an auricle and then into a thick muscular pump, the ventricle. From the ventricle the blood goes to a bulbous structure at the base of a ventral aorta just below the gills. The blood passes to the afferent (receiving) arteries of the gill arches and then to the gill capillaries. There waste gases are given off to the environment, and oxygen is absorbed. The oxygenated blood enters efferent (exuant) arteries of the gill arches and then flows into the dorsal aorta. From there blood is distributed to the tissues and organs of the body. One-way valves prevent backflow. The circulation of fishes thus differs from that of the reptiles, birds, and mammals in that oxygenated blood is not returned to the heart prior to distribution to the other parts of the body.

 

The primary excretory organ in fishes, as in other vertebrates, is the kidney. In fishes some excretion also takes place in the digestive tract, skin, and especially the gills (where ammonia is given off). Compared with land vertebrates, fishes have a special problem in maintaining their internal environment at a constant concentration of water and dissolved substances, such as salts. Proper balance of the internal environment (homeostasis) of a fish is in a great part maintained by the excretory system, especially the kidney.

 

The kidney, gills, and skin play an important role in maintaining a fish’s internal environment and checking the effects of osmosis. Marine fishes live in an environment in which the water around them has a greater concentration of salts than they can have inside their body and still maintain life. Freshwater fishes, on the other hand, live in water with a much lower concentration of salts than they require inside their bodies. Osmosis tends to promote the loss of water from the body of a marine fish and absorption of water by that of a freshwater fish. Mucus in the skin tends to slow the process but is not a sufficient barrier to prevent the movement of fluids through the permeable skin. When solutions on two sides of a permeable membrane have different concentrations of dissolved substances, water will pass through the membrane into the more concentrated solution, while the dissolved chemicals move into the area of lower concentration (diffusion).

 

The kidney of freshwater fishes is often larger in relation to body weight than that of marine fishes. In both groups the kidney excretes wastes from the body, but the kidney of freshwater fishes also excretes large amounts of water, counteracting the water absorbed through the skin. Freshwater fishes tend to lose salt to the environment and must replace it. They get some salt from their food, but the gills and skin inside the mouth actively absorb salt from water passed through the mouth. This absorption is performed by special cells capable of moving salts against the diffusion gradient. Freshwater fishes drink very little water and take in little water with their food.

 

Marine fishes must conserve water, and therefore their kidneys excrete little water. To maintain their water balance, marine fishes drink large quantities of seawater, retaining most of the water and excreting the salt. Most nitrogenous waste in marine fishes appears to be secreted by the gills as ammonia. Marine fishes can excrete salt by clusters of special cells (chloride cells) in the gills.

 

There are several teleosts—for example, the salmon—that travel between fresh water and seawater and must adjust to the reversal of osmotic gradients. They adjust their physiological processes by spending time (often surprisingly little time) in the intermediate brackish environment.

 

Marine hagfishes, sharks, and rays have osmotic concentrations in their blood about equal to that of seawater and so do not have to drink water nor perform much physiological work to maintain their osmotic balance. In sharks and rays the osmotic concentration is kept high by retention of urea in the blood. Freshwater sharks have a lowered concentration of urea in the blood.

 

Endocrine glands secrete their products into the bloodstream and body tissues and, along with the central nervous system, control and regulate many kinds of body functions. Cyclostomes have a well-developed endocrine system, and presumably it was well developed in the early Agnatha, ancestral to modern fishes. Although the endocrine system in fishes is similar to that of higher vertebrates, there are numerous differences in detail. The pituitary, the thyroid, the suprarenals, the adrenals, the pancreatic islets, the sex glands (ovaries and testes), the inner wall of the intestine, and the bodies of the ultimobranchial gland make up the endocrine system in fishes. There are some others whose function is not well understood. These organs regulate sexual activity and reproduction, growth, osmotic pressure, general metabolic activities such as the storage of fat and the utilization of foodstuffs, blood pressure, and certain aspects of skin colour. Many of these activities are also controlled in part by the central nervous system, which works with the endocrine system in maintaining the life of a fish. Some parts of the endocrine system are developmentally, and undoubtedly evolutionarily, derived from the nervous system.

 

As in all vertebrates, the nervous system of fishes is the primary mechanism coordinating body activities, as well as integrating these activities in the appropriate manner with stimuli from the environment. The central nervous system, consisting of the brain and spinal cord, is the primary integrating mechanism. The peripheral nervous system, consisting of nerves that connect the brain and spinal cord to various body organs, carries sensory information from special receptor organs such as the eyes, internal ears, nares (sense of smell), taste glands, and others to the integrating centres of the brain and spinal cord. The peripheral nervous system also carries information via different nerve cells from the integrating centres of the brain and spinal cord. This coded information is carried to the various organs and body systems, such as the skeletal muscular system, for appropriate action in response to the original external or internal stimulus. Another branch of the nervous system, the autonomic nervous system, helps to coordinate the activities of many glands and organs and is itself closely connected to the integrating centres of the brain.

 

The brain of the fish is divided into several anatomical and functional parts, all closely interconnected but each serving as the primary centre of integrating particular kinds of responses and activities. Several of these centres or parts are primarily associated with one type of sensory perception, such as sight, hearing, or smell (olfaction).

 

The sense of smell is important in almost all fishes. Certain eels with tiny eyes depend mostly on smell for location of food. The olfactory, or nasal, organ of fishes is located on the dorsal surface of the snout. The lining of the nasal organ has special sensory cells that perceive chemicals dissolved in the water, such as substances from food material, and send sensory information to the brain by way of the first cranial nerve. Odour also serves as an alarm system. Many fishes, especially various species of freshwater minnows, react with alarm to a chemical released from the skin of an injured member of their own species.

 

Many fishes have a well-developed sense of taste, and tiny pitlike taste buds or organs are located not only within their mouth cavities but also over their heads and parts of their body. Catfishes, which often have poor vision, have barbels (“whiskers”) that serve as supplementary taste organs, those around the mouth being actively used to search out food on the bottom. Some species of naturally blind cave fishes are especially well supplied with taste buds, which often cover most of their body surface.

 

Sight is extremely important in most fishes. The eye of a fish is basically like that of all other vertebrates, but the eyes of fishes are extremely varied in structure and adaptation. In general, fishes living in dark and dim water habitats have large eyes, unless they have specialized in some compensatory way so that another sense (such as smell) is dominant, in which case the eyes will often be reduced. Fishes living in brightly lighted shallow waters often will have relatively small but efficient eyes. Cyclostomes have somewhat less elaborate eyes than other fishes, with skin stretched over the eyeball perhaps making their vision somewhat less effective. Most fishes have a spherical lens and accommodate their vision to far or near subjects by moving the lens within the eyeball. A few sharks accommodate by changing the shape of the lens, as in land vertebrates. Those fishes that are heavily dependent upon the eyes have especially strong muscles for accommodation. Most fishes see well, despite the restrictions imposed by frequent turbidity of the water and by light refraction.

 

Fossil evidence suggests that colour vision evolved in fishes more than 300 million years ago, but not all living fishes have retained this ability. Experimental evidence indicates that many shallow-water fishes, if not all, have colour vision and see some colours especially well, but some bottom-dwelling shore fishes live in areas where the water is sufficiently deep to filter out most if not all colours, and these fishes apparently never see colours. When tested in shallow water, they apparently are unable to respond to colour differences.

 

Sound perception and balance are intimately associated senses in a fish. The organs of hearing are entirely internal, located within the skull, on each side of the brain and somewhat behind the eyes. Sound waves, especially those of low frequencies, travel readily through water and impinge directly upon the bones and fluids of the head and body, to be transmitted to the hearing organs. Fishes readily respond to sound; for example, a trout conditioned to escape by the approach of fishermen will take flight upon perceiving footsteps on a stream bank even if it cannot see a fisherman. Compared with humans, however, the range of sound frequencies heard by fishes is greatly restricted. Many fishes communicate with each other by producing sounds in their swim bladders, in their throats by rasping their teeth, and in other ways.

 

A fish or other vertebrate seldom has to rely on a single type of sensory information to determine the nature of the environment around it. A catfish uses taste and touch when examining a food object with its oral barbels. Like most other animals, fishes have many touch receptors over their body surface. Pain and temperature receptors also are present in fishes and presumably produce the same kind of information to a fish as to humans. Fishes react in a negative fashion to stimuli that would be painful to human beings, suggesting that they feel a sensation of pain.

 

An important sensory system in fishes that is absent in other vertebrates (except some amphibians) is the lateral line system. This consists of a series of heavily innervated small canals located in the skin and bone around the eyes, along the lower jaw, over the head, and down the mid-side of the body, where it is associated with the scales. Intermittently along these canals are located tiny sensory organs (pit organs) that apparently detect changes in pressure. The system allows a fish to sense changes in water currents and pressure, thereby helping the fish to orient itself to the various changes that occur in the physical environment.

 

Although a great many fossil fishes have been found and described, they represent a tiny portion of the long and complex evolution of fishes, and knowledge of fish evolution remains relatively fragmentary. In the classification presented in this article, fishlike vertebrates are divided into seven categories, the members of each having a different basic structural organization and different physical and physiological adaptations for the problems presented by the environment. The broad basic pattern has been one of successive replacement of older groups by newer, better-adapted groups. One or a few members of a group evolved a basically more efficient means of feeding, breathing, or swimming or several better ways of living. These better-adapted groups then forced the extinction of members of the older group with which they competed for available food, breeding places, or other necessities of life. As the new fishes became well established, some of them evolved further and adapted to other habitats, where they continued to replace members of the old group already there. The process was repeated until all or almost all members of the old group in a variety of habitats had been replaced by members of the newer evolutionary line.

 

The earliest vertebrate fossils of certain relationships are fragments of dermal armour of jawless fishes (superclass Agnatha, order Heterostraci) from the Upper Ordovician Period in North America, about 450 million years in age. Early Ordovician toothlike fragments from the former Soviet Union are less certainly remains of agnathans. It is uncertain whether the North American jawless fishes inhabited shallow coastal marine waters, where their remains became fossilized, or were freshwater vertebrates washed into coastal deposits by stream action.

 

Jawless fishes probably arose from ancient, small, soft-bodied filter-feeding organisms much like and probably also ancestral to the modern sand-dwelling filter feeders, the Cephalochordata (Amphioxus and its relatives). The body in the ancestral animals was probably stiffened by a notochord. Although a vertebrate origin in fresh water is much debated by paleontologists, it is possible that mobility of the body and protection provided by dermal armour arose in response to streamflow in the freshwater environment and to the need to escape from and resist the clawed invertebrate eurypterids that lived in the same waters. Because of the marine distribution of the surviving primitive chordates, however, many paleontologists doubt that the vertebrates arose in fresh water.

 

Heterostracan remains are next found in what appear to be delta deposits in two North American localities of Silurian age. By the close of the Silurian, about 416 million years ago, European heterostracan remains are found in what appear to be delta or coastal deposits. In the Late Silurian of the Baltic area, lagoon or freshwater deposits yield jawless fishes of the order Osteostraci. Somewhat later in the Silurian from the same region, layers contain fragments of jawed acanthodians, the earliest group of jawed vertebrates, and of jawless fishes. These layers lie between marine beds but appear to be washed out from fresh waters of a coastal region.

 

It is evident, therefore, that by the end of the Silurian both jawed and jawless vertebrates were well established and already must have had a long history of development. Yet paleontologists have remains only of specialized forms that cannot have been the ancestors of the placoderms and bony fishes that appear in the next period, the Devonian. No fossils are known of the more primitive ancestors of the agnathans and acanthodians. The extensive marine beds of the Silurian and those of the Ordovician are essentially void of vertebrate history. It is believed that the ancestors of fishlike vertebrates evolved in upland fresh waters, where whatever few and relatively small fossil beds were made probably have been long since eroded away. Remains of the earliest vertebrates may never be found.

 

By the close of the Silurian, all known orders of jawless vertebrates had evolved, except perhaps the modern cyclostomes, which are without the hard parts that ordinarily are preserved as fossils. Cyclostomes were unknown as fossils until 1968, when a lamprey of modern body structure was reported from the Middle Pennsylvanian of Illinois, in deposits more than 300 million years old. Fossil evidence of the four orders of armoured jawless vertebrates is absent from deposits later than the Devonian. Presumably, these vertebrates became extinct at that time, being replaced by the more efficient and probably more aggressive placoderms, acanthodians, selachians (sharks and relatives), and by early bony fishes. Cyclostomes survived probably because early on they evolved from anaspid agnathans and developed a rasping tonguelike structure and a sucking mouth, enabling them to prey on other fishes. With this way of life they apparently had no competition from other fish groups. Cyclostomes, the hagfishes and lampreys, were once thought to be closely related because of the similarity in their suctorial mouths, but it is now understood that the hagfishes, order Myxiniformes, are the most primitive living chordates, and they are classified separately from the lampreys, order Petromyzontiformes.

 

Early jawless vertebrates probably fed on tiny organisms by filter feeding, as do the larvae of their descendants, the modern lampreys. The gill cavity of the early agnathans was large. It is thought that small organisms taken from the bottom by a nibbling action of the mouth, or more certainly by a sucking action through the mouth, were passed into the gill cavity along with water for breathing. Small organisms then were strained out by the gill apparatus and directed to the food canal. The gill apparatus thus evolved as a feeding, as well as a breathing, structure. The head and gills in the agnathans were protected by a heavy dermal armour; the tail region was free, allowing motion for swimming.

 

Most important for the evolution of fishes and vertebrates in general was the early appearance of bone, cartilage, and enamel-like substance. These materials became modified in later fishes, enabling them to adapt to many aquatic environments and finally even to land. Other basic organs and tissues of the vertebrates—such as the central nervous system, heart, liver, digestive tract, kidney, and circulatory system— undoubtedly were present in the ancestors of the agnathans. In many ways, bone, both external and internal, was the key to vertebrate evolution.

 

The next class of fishes to appear was the Acanthodii, containing the earliest known jawed vertebrates, which arose in the Late Silurian, more than 416 million years ago. The acanthodians declined after the Devonian but lasted into the Early Permian, a little less than 280 million years ago. The first complete specimens appear in Lower Devonian freshwater deposits, but later in the Devonian and Permian some members appear to have been marine. Most were small fishes, not more than 75 cm (approximately 30 inches) in length.

 

We know nothing of the ancestors of the acanthodians. They must have arisen from some jawless vertebrate, probably in fresh water. They appear to have been active swimmers with almost no head armour but with large eyes, indicating that they depended heavily on vision. Perhaps they preyed on invertebrates. The rows of spines and spinelike fins between the pectoral and pelvic fins give some credence to the idea that paired fins arose from “fin folds” along the body sides.

 

The relationships of the acanthodians to other jawed vertebrates are obscure. They possess features found in both sharks and bony fishes. They are like early bony fishes in possessing ganoidlike scales and a partially ossified internal skeleton. Certain aspects of the jaw appear to be more like those of bony fishes than sharks, but the bony fin spines and certain aspects of the gill apparatus would seem to favour relationships with early sharks. Acanthodians do not seem particularly close to the Placodermi, although, like the placoderms, they apparently possessed less efficient tooth replacement and tooth structure than the sharks and the bony fishes, possibly one reason for their subsequent extinction.

The island of Corsica is one of the 18 regions of France. It was colonized the Carthaginians, the Greeks, the Etruscans and the Romans. After the Roman empire collapsed, Corsica got invaded by the Vandals and the Ostrogoths. For a short while the island belonged to the Byzantine Empire, then the Franks granted the island to the Pope, in the early 11th century Pisa and Genoa together freed the island from the threat of Arab invasion. The island came under the influence of the Republic of Pisa, later it belonged to Genua for centuries. In 1755 after a long fight for independence from Genoa the independent Corsican Republic was proclaimed, but in 1769, when the island was conquered by France. As the areas near the coast over centuries have been threatened by attacks and raids of pirates many old hamlets and dwellings are wide inland, high in the mountains. So most of the old churches are in the mountains and some of them are hard to find.

 

Archeologists proved, that Aregno was occupied already in Roman times and was a regional center of the surrounding hamlets in medieval times. It is known for this church. "Trinita e San Giovanni Battista", located in the center of the graveyard, is a former "pieve" (parish church) erected in the first half of the 12th century. This is a "Pisan style" single nave church 16.60 mx 6.30 m, with a semicircular apse circular and a spectacular facade with extraordenary carvings.

  

On the left side, guarding the doors, stands this person dressed in a long skirt. Hands akimbo.

  

Giardini Naxos is a comune in the Province of Messina on the island of Sicily in Italy. It is situated on the coast of the Ionian Sea on a bay which lies between Cape Taormina and Cape Schisò. Today it is a popular seaside-resort.Founded by Thucles the Chalcidian in 734 BC, Naxos was never a powerful city, but its temple of Apollo Archegetes, protecting deity of all the Greek colonies, gave it prominence in religious affairs. Leontini and Catania were both colonized from here. Hippocrates, tyrant of Gela, captured it in 494 BC. Its opposition to Syracuse ultimately led to its capture and destruction in 403 BC at the hands of Dionysius the tyrant, after it had supported Athens during that city's disastrous Sicilian Expedition. Though the site continued to be inhabited, most activity shifted to neighbouring Tauromenium.In 1544, following the raids by Turkish corsair, Barbarossa Kheir-ed-Din, several military buildings were constructed to protect Cape Schisò from the Barbary pirates who continued to attack and plunder the coastal villages. These were Schisò Castle which was rebuilt from an earlier 13th century castle, Schisò fort, and Vignazza Tower. The latter is a quadrangular watchtower which served to patrol the coast south of Port Schisò; if any pirate boats were sighted, the observers inside the tower could alert the villagers and neighbouring watchtowers by sending out smoke signals. Vignazza Tower is located in the Recanati area of Giardini Naxos, but is not open to the public.Prior to the early 1970s, Giardini Naxos was a quiet fishing village. Now it is a popular tourist destination, famous for its beaches, panoramic view of the bay and surrounding hills, and its small, but bustling fishing port. It attracts foreign visitors and Italians alike, many of whom own summer residences in the comune. The seafront, Via Tysandros, is lined with hotels, smaller pensions, pubs, restaurants and pizzerias.

 

Giardini-Naxos è un comune di 9.152 abitanti della provincia di Messina. Anticamente chiamata Nasso, dista 39 km da Messina e 40 da Catania.Nell'attuale collocazione di Giardini-Naxos, presso Capo Schisò, nel 734 a.C. dei coloni calcidesi fondarono quello che è da tutti ritenuto il primo insediamento greco in Sicilia. Alla nuova colonia venne attribuito il nome di Naxos come l'omonima isola nel Mar Egeo. Nonostante rimase un centro di modeste dimensioni mantenne il suo valore simbolico, in quanto venne eretto un altare in onore di Apollo Archegetes, questo era il punto di partenza degli ambasciatori greci in ritorno alla madrepatria. Durante la Guerra del Peloponneso Naxos si schierò con Atene, ma quando nel 403 a.C. la spedizione militare ateniese in Sicilia fallì, il tiranno siracusano Dionigi il Vecchio la fece radere al suolo e fece costruire sull'altura sovrastante Tauromenion (Taormina). Il territorio venne donato ai Siculi e gli abitanti furono venduti come schiavi. Il nome Naxos permase nel tempo anche in epoca romana e nell'Itinerario Antonino del III secolo d.C. viene citato come località per lo scambio di cavalli lungo la strada consolare in direzione Siracusa. Nel periodo bizantino sulle spoglie della colonia greca si andò a formare un piccolo centro abitato, questo diventò l'approdo strategico per la vicina Taormina. Il periodo di dominio arabo ha lasciato numerosi toponimi come quello del vicino fiume Alcantara o dello stesso Capo Schisò.

 

Font : Wikipedia

 

www.youtube.com/watch?v=OrbCw69ED2s

 

www.youtube.com/watch?v=T1tVP6wBJIQ

 

Taormina is a comune and small town on the east coast of the island of Sicily, Italy, in the Province of Messina, about midway between Messina and Catania. Taormina has been a very popular tourist destination since the 19th century. It has popular beaches (accessible via an aerial tramway) on the Ionian sea, which is remarkably warm and has a high salt content. Taormina can be reached via highways from Messina from the north and Catania .Just south of Taormina is the Isola Bella, a nature reserve. Tours of the Capo Sant' Andrea grottos are also available. Taormina is built on an extremely hilly coast, and is approximately a forty-five minute drive away from Europe's largest active volcano, Mount Etna.A stay at Taormina is not just a seaside vacation. This area, rich in charm and history, must be experienced in a spirit that is outside the ordinary, and for one simple reason: here, everything is extraordinary. Every stone is a thousand-year-old piece of history, the glorious sea reflects Taormina’s beauty, as it shapes and marks the passage of time, and the places that enchanted the Greeks create to this day a vibrant and exciting ambiance. But trying to describe in words what makes Taormina unique is truly difficult.

 

Taormina è un comune di 10.991 abitanti della provincia di Messina. E' uno dei centri balneari di maggiore rilievo di tutta la regione. Il suo aspetto, il suo paesaggio, i suoi luoghi, le sue bellezze riescono ad attirare turisti provenienti da tutto il mondo.Situata su una collina a 206 m di altezza sul livello del mare , sospesa tra rocce e mare su un terrazzo del monte Tauro, in uno scenario di bellezze naturali unico per varietà e contrasti di motivi , splendore di colori e lussureggiante vegetazione . Il clima è dolcemente mite. Estate : caldo umido con temperature che arrivano fino a 40° e rare volte più di 40° , piogge scarse durante l'estate, ma non si tratta di un clima arido. Molto belle le mezze stagioni , Primavera e Autunno infatti vantano un clima ideale mite.La storia di Taormina è sicuramente costellata da molteplici dominazioni, e questo è possibile vederlo passeggiando per le strade del centro storico che mostrano i segni lasciati dai vari popoli passati per Taomina. Essendo situata al centro del mediterraneo la Sicilia fu sempre una preda ambita per la sua posizione strategica di passaggio,situata sulla parte est e in posizione fortificata su una collina permetteva già da allora di controllare buona parte della costa ionica e ha sempre rappresentato un ottimo punto di fortificazione e controllo nelle stradegie di guerra. Dopo aver attestato l'esistenza di una sede di siculi ( antichi abitanti dell'isola, detti anche sicani) presso Taormina, per certo vi passarono e vi lasciarono le loro tracce I Greci, i Romani, i Saraceni, dunque gli Arabi, i Bizantini ,I Normanni , Gli Aragonesi , e per ultimi i Borboni.

Un soggiorno a Taormina non è semplicemente una vacanza al mare. Questi luoghi, pregni di storia e di fascino, chiedono infatti di essere vissuti con uno spirito diverso da quello comune e la ragione è semplice: qui tutto è fuori dall’ordinario.Ogni pietra reca in sé una storia millenaria, il mare meraviglioso su cui Taormina riflette tutta la sua bellezza, condiziona e scandisce lo scorrere del tempo ed i luoghi che furono l’incanto dei greci trasmettono tutt’oggi un’atmosfera vibrante di emozioni. Ma tentare di descrivere con le parole ciò che rende unica Taormina è davvero difficile

 

www.youtube.com/watch?v=qgokPbsuXrw

 

www.youtube.com/watch?v=2na3n59torA

 

www.youtube.com/watch?v=SMiplnTr6FU

 

www.youtube.com/watch?v=XDDZzYD2vxY

  

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

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Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

www.takeshiyamada.weebly.com/performances.html

 

www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

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www.flickr.com/photos/yamadaimmortalized2/

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www.flickr.com/photos/yamadabellhouse2014/

 

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www.flickr.com/photos/takeshiyamadapaintings/

 

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For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

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www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7, 2015)

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

-----------------------------------------------------------------------------------------------

 

Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

www.takeshiyamada.weebly.com/performances.html

 

www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

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For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

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www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7, 2015)

The Irrawaddy River or Ayeyarwady River (Burmese: ဧရာဝတီမြစ်; MLCTS: erawa.ti mrac, pronounced: [ʔèjàwədì mjɪʔ], also spelt Ayeyarwaddy) is a river that flows from north to south through Myanmar. It is the country's largest river and most important commercial waterway. Originating from the confluence of the N'mai and Mali rivers, it flows relatively straight North-South before emptying through the Irrawaddy Delta into the Andaman Sea. Its drainage basin of about 255,081 square kilometres covers a large part of Burma. After Rudyard Kipling's poem, it is sometimes referred to as 'The Road to Mandalay'.

 

As early as the sixth century the river was used for trade and transport. Having developed an extensive network of irrigation canals, the river became important to the British Empire after it had colonized Burma. The river is still as vital today, as a considerable amount of (export) goods and traffic moves by river. Rice is produced in the Irrawaddy Delta, irrigated by water from the river.

 

In 2007, Myanmar's military dictatorship signed an agreement for the construction of seven hydroelectric dams, yielding a total 13,360 MW, in the N'mai and Mali Rivers, including the 3,600 MW Myitsone Dam at the confluence of both rivers. Environmental organisations have raised concerns about the ecological impacts on the river's biodiverse ecosystems. Animals potentially impacted include the threatened Irrawaddy dolphin and the Irrawaddy river shark, an endangered species.

 

ETYMOLOGY

The native Kachin people named the river Mali-Nmai-Hka. The Burmese name of Irrawaddy is derived from a Pali name for the Ravi River of India, Irāvatī. Airavati (Pali Erāvatī) was the Pali version of the name of the elephant mount of Sakka, an important deva in Buddhism. Elephants were often a symbol for water and was used as the name for several others rivers, such as the Achiravati.

 

The Irrawaddy gives its name to the Irrawaddy dolphin (Orcaella brevirostris), which is found in the lower reaches of the river and known to help fishermen who practice cast-net fishing. Though called Irrawaddy dolphin, it has been also found in the Bay of Bengal and the ocean.

 

PHYSIOGRAPHY

The Irrawaddy River bisects Myanmar from north to south and empties through the nine-armed Irrawaddy Delta into the Indian Ocean.

 

SOURCES

The Irrawaddy River arises by the confluence of the N'mai(Nam Gio) and Mali Rivers in Kachin State. Both the N'mai and Mali Rivers find their sources in the Himalayan glaciers of Upper Burma near 28° N. The eastern branch of the two, N'mai, is the larger and rises in the Languela Glacier north of Putao. It is unnavigable because of the strong current whereas the smaller western branch, the Mali river, is navigable, despite a few rapids. Herefore, the Mali river is still called by the same name as the main river by locals. The controversial Myitsone Dam is currently under construction at the convergence of these rivers.

 

The town of Bhamo, about 240 kilometres south of the Mali and N'mai river confluence, is the northernmost city reachable by boat all the year round although during the monsoons most of the river cannot be used by boats. The city of Myitkyina lies 50 kilometres south of the confluence and can be reached during the dry season.

 

DEFILES

Between Myitkyina and Mandalay, the Irrawaddy flows through three well-marked defiles:

 

About 65 kilometres downstream from Myitkyinā is the first defile.

Below Bhamo the river makes a sharp westward swing, leaving the Bhamo alluvial basin to cut through the limestone rocks of the second defile. This defile is about 90 metres wide at its narrowest and is flanked by vertical cliffs about 60 to 90 metres high.

About 100 kilometres north of Mandalay, at Mogok, the river enters the third defile. Between Katha and Mandalay, the course of the river is remarkably straight, flowing almost due south, except near Kabwet, where a sheet of lava has caused the river to bend sharply westward.

 

This sheet of lava is the Singu Plateau, a volcanic field from the Holocene. This field consists of magma from the fissure vents and covers an area of about 62 square kilometres. The plateau is also known as Letha Taung.

 

Leaving this plateau at Kyaukmyaung, the river follows a broad, open course through the central dry zone – the ancient cultural heartland – where large areas consist of alluvial flats. From Mandalay (the former capital of the kingdom of Myanmar), the river makes an abrupt westward turn before curving southwest to unite with the Chindwin River, after which it continues in a southwestern direction. It is probable that the upper Irrawaddy originally flowed south from Mandalay, discharging its water through the present Sittaung River to the Gulf of Martaban, and that its present westward course is geologically recent. Below its confluence with the Chindwin, the Irrawaddy continues to meander through the petroleum producing city of Yenangyaung, below which it flows generally southward. In its lower course, between Minbu and Pyay, it flows through a narrow valley between forest-covered mountain ranges - the ridge of the Arakan Mountains to the west and that of the Pegu Yoma Mountains to the east.

 

THE IRRAWADDY DELTA

The delta of the Irrawaddy begins about 93 kilometres (58 mi) above Hinthada (Henzada) and about 290 kilometres from its curved base, which faces the Andaman Sea. The westernmost distributary of the delta is the Pathein (Bassein) River, while the easternmost stream is the Yangon River, on the left bank of which stands Myanmar's former capital city, Yangon (Rangoon). Because the Yangon River is only a minor channel, the flow of water is insufficient to prevent Yangon Harbour from silting up, and dredging is necessary. The relief of the delta's landscape is low but not flat. The soils consist of fine silt, which is replenished continuously by fertile alluvium carried downstream by the river. As a result of heavy rainfall varying from 2,000 to 3,000 millimetres a year in the delta, and the motion and sediment load of the river, the delta surface extends into the Andaman Sea at a rate of about 50 metres per year.

 

HYDROGRAPHY

Due to monsoonal rains, which occur between mid-May and mid-October, the volume of the Irrawaddy and its tributaries varies greatly throughout the year. In summer, the melting of the snow and glaciers in Northern Burma add to the volume. The average discharge near the head of the delta is between a high of 32,600 cubic metres and a low of 2,300 cubic metres per second. The discharge can be as high as 40,393 cubic meter per second in rainy season. Over a year, the discharge averages 13,000 cubic metres. Further North, at Sagaing, the hydrograph shows a 38% decrease in discharge compared to where the river enters the delta. it also silted up around 278 tons of sand every year.

 

Variation between high and low waterlevel is also great. At Mandalay and Prome, a range of 9.66 to 11.37 metres has been measured between low-water level and floodlevel respectively. Because of the monsoonal character of the rain, the highest point is recorded in August, the lowest in February.

 

This variation in water level makes it necessary for ports along the river to have separate landing ports for low- and high-water. Still, low water levels have caused problems for ports along the river, as in the Bamaw–Mandalay–Pyay sectors, the shallowest point is as shallow as 60 centimetres.

 

Within the basin, the average population density is 79 people/km2. For these people, the river supply amounts to 18,614 m3 per person per year.

 

ECOLOGY

The Irrawaddy river is home to a large diversity of animals, including about 43 fish species.

 

The most well-known of these species is the Irrawaddy dolphin (Orcaella brevirostris), a euryhaline species of Oceanic dolphin with a high and rounded forehead, lacking a beak. It is found in discontinuous sub-populations near sea coasts and in estuaries and rivers in parts of the Bay of Bengal and South-East Asia.

 

Along the North-South course of the Irrawaddy River, a number of notably different ecoregions can be distinguished.

 

NORTHERN MOUNTAINS

The streams of the Nmai and Mali that form the Irrawaddy originate in high and remote mountains near the border with Tibet. This part of Burma, which extends north from Myitkyina and the Irrawaddy confluence, lies entirely outside the tropics. Rain falls at all seasons of the year, but mostly in the summer. The valleys and lower hill ranges are covered with tropical and subtropical evergreen rainforest instead of monsoon (deciduous) forest. This region is characterised by subtropical and temperate forests of oak and pine are found at elevations above 900 metres. This evergreen forest passes into sub-tropical pine forest at about 1,500 metres. Above 1,800 metres, are forests of rhododendrons, and that in turn into evergreen conifer forest above 2,400 metres.

 

THE CENTRAL BASIN AND LOWLANDS

The Irrawaddy river basin covers an approximate area of 255 81 km2. The Central Basin consists of the valley of the middle Irrawaddy and lower Chindwin. It lies within the 'dry zone' and consists almost entirely of plains covered with the teak-dominated Irrawaddy Moist Deciduous Forest ecoregion surrounding drier patches of dry forests. The central basin receives little rain (ave 650mm per year) although it does flood quickly during the July–October storms. The one meteorological factor which does not vary greatly, and which is the most important for plant life, is atmospheric humidity. This is always high, except in the winter in certain localities. Humidity usually does not fall below 75% and is 90% or more for long periods during summer. Another feature is the prevalent southerly summer winds which erode the soil of the basin.

 

The natural habitats of this central zone have been much altered for farming and there are few protected areas.

 

IRRAWADAY DRY FORESTS

The predominant trees of the drier patches are the thorny Terminalia oliveri and the hardwood dahat teak (Tectona hamiltoniana) with stands of Indaing Dipterocarpus tuberculatus which is cut for timber. The wildlife includes many birds, small mammals and reptiles such as the huge Burmese python. However, most of the large animals including the tiger have been hunted out or seen their habitats disappear.

Irrawaddy Delta Area

 

The Irrawaddy River and its tributaries flow into the Andaman Sea through the Irrawaddy Delta. This ecoregion consists of mangroves and freshwater swamp forests. It is an extremely fertile area because of the river-borne silt deposited in the delta. The upper and central portions of the delta are almost entirely under cultivation, principally for rice. The southern portion of the ecoregion transitions into the Burmese Coast mangroves[33] and is made up of fanlike marshes with oxbow lakes, islands, and meandering streams.

 

Birds of the delta are both winter visitors and passage migrants including great cormorant (Phalacrocorax carbo), a wide variety of Anatidae, Eurasian coot (Fulica atra), about thirty species of migratory shorebirds, the whiskered tern (Chlidonias hybrida), the Caspian tern (Hydroprogne caspia), and the brown-headed gull (Larus brunnicephalus), which is very common. One of the most numerous wintering shorebird is the lesser sand plover (Charadrius mongolus), which occurs in flocks of many thousands along the outer coast of the delta. The wood sandpiper (Tringa glareola) and red junglefowl (Gallus gallus) are also abundant.

In the late 19th century, the spot-billed pelican (Pelecanus philippensis) nested in huge numbers in south Burma. One colony on the Sittaung River plain to the east of the delta was described in November 1877 as covering 300 square kilometres and containing millions of birds. Immense colonies still bred in the area in 1910, but the birds had disappeared completely by 1939. Small numbers were regularly reported in the delta in the 1940s, but no breeding sites were located. As of 2010, no pelicans have been recorded, and it may well be that the species is now extinct in Burma.

 

Several species of large mammal occur in the delta, but their populations are small and scattered, with the possible exceptions of the Malayan sambar deer (Cervus unicolor equinus), Indian hog deer (C. porcinus), and wild boar (Sus scrofa), which have been reported from all Reserved Forests. Asian elephants (Elephas maximus) were once widespread throughout the country with numbers as high as 10,000 animals, but in the last decade numbers have dwindled, partly due to transferring the animals to logging camps. Other species reported to be present include the leopard, Bengal tiger, crab-eating macaque, wild dog, and otters (Panthera pardus, P. tigris, Cuon alpinus, and Lutra species).

 

The saltwater crocodile (Crocodylus porosus) can be found in the southern part of the delta. The species was formerly abundant in coastal regions, but population numbers have decreased because of a combination of commercial skin hunting, habitat loss, drowning in fishing nets and over-collection of living animals to supply crocodile farms.

 

It was at this river that a battle between a saltwater crocodile and a tiger was observed that ended with the reptile devouring the tiger.

 

Despite recent declines in the sea turtle populations, five species are known to nest in Burma at well known island and mainland beaches known as turtle-banks. These are the olive ridley sea turtle (Lepidochelys olivacea), the loggerhead sea turtle (Caretta caretta), the green sea turtle (Chelonia mydas), the hawksbill sea turtle (Eretmochelys imbricata), and the leatherback sea turtle (Dermochelys coriacea).

 

TRIBUTARIES

The Irrawaddy River has five major tributaries. As they flow through the northern tip of Burma – the Kachin State – they cut long north-south alluvial plains and relatively narrow upland valleys between the 2,000 to 3,000 metres mountain ridges.[42] The rivers joining the Irrawaddy are, from north to south:

 

Taping River

Shweli River

Myitnge River

Mu River

Chindwin River

 

ECONOMY AND POLITICS

As early as the sixth century, ancestors of the Burmese were using the Irrawaddy river, which runs through the center of Burma, to gain power in the region through trade and transport on the China – India route. By the twelfth century, a well-developed network of canals made for flourishing rice cultivation. Later, the river became a key economic tool of Imperial British interests, who set up trading ports along its shores.

 

Today, the Irrawaddy is still the country's most important commercial waterway. Despite Mandalay's position as the chief rail and highway focus in northern Burma, a considerable amount of passenger and goods traffic moves by river. As the Irrawaddy Delta is one of the world's major rice-growing areas, one of the most important goods transported is rice. Teak logs – Myanmar is one of the world's top exporters – are floated down the river as large rafts. Before it is transported, teak has to be seasoned, because otherwise it won't float. This happens by girdling, a practice where a deep circular cut through bark and sap is made into the heartwood. Other major goods that are transported from the nation's heartlands to Yangon for export are other foodstuffs, petroleum, cotton, and local commodities.

 

Commercial transportation on the Irrawaddy is maintained for about 1,300 kilometres: from Hinthada to Bhamo (1,080 kilometres ) throughout the year, but from Bhamo to Myitkyina (200 km) for only seven months. More than 3,200 kilometres of navigable waterways exist in the Irrawaddy delta, and there is a system of connecting canals. The Sittang is usable by smaller boats, but the Salween River, because of its rapids, is navigable for less than 160 kilometres from the sea. Small steamers and country boats also serve the coasts of the Rakhine State and Tanintharyi Region. On the Chindwin River, transportation is carried on by steam or diesel vessels throughout the year up to Homalin—about 640 km from its confluence with the Irrawaddy. Seasonal navigation is carried on into Tamanthi, which is 92 km by river above Homalin.

 

The Chindwin valley has no railroad and relies heavily on river transport. Chauk, downstream from the confluence in the oil-field district, is a petroleum port. It is linked to Yangon by road and rail. Hinthada, near the apex of the delta, is the rail junction for lines leading to Kyangin and Bassein (Pathein). A ferry operates between Hinthada on the west bank and the railway station at Tharrawaw on the east bank.

 

DAMS

Burma's junta signed an agreement with China Power Investment Corporation in May 2007 for the construction of seven hydroelectric dams along the Irrawaddy, Mali, and N'Mai River in Kachin State. The total planned output of all seven plants will be 15,160 MWs of electricity, making it the largest hydropower project in Burma, surpassing the 7,100 MW TaSang Dam in Shan State.

 

The power generated by the dams will be transmitted to other countries in the South-East Asian region, with most going to China. Other countries targeted for power export are Thailand, India and Bangladesh.

 

The largest of the seven, the Myitsone Dam, is located at the confluence of the Mali and N'Mai Rivers at the creation of the Irrawaddy. Although the China Power Investment Corporation is project manager of the Confluence Region Hydropower Projects. ParConfluence Region Hydropower Projects, several companies have been or are currently involved in the preparation, construction and financing of the 3,600 MW Myitsone Dam. Asia World Company has a key position, amidst Burmese Suntac Technologies and state-run Myanmar Electrical Power Enterprise, a state-owned utility enterprise responsible for power generation, transmission and distribution

 

Chinese involvement comes from China Power Investment Corporation, China Southern Power Grid, Yunnan Machinery Equipment Import & Export Company and Changjiang Institute of Surveying, Planning, Design and Research.

 

At least one Japanese company is involved, Kansai Electric Power Company.

 

CONTROVERSY

Due to its location and size, construction of the Myitsone Dam has raised significant ecological and sociological concerns. According to the Irrawaddy Myitsone Dam Multipurpose Water Utilizing Project study, the maximum water level of the reservoir will be 290 metres. This makes for a flood zone of 766 km2, compromising 47 villages.

 

Other consequences of the inundation include loss of farmland, loss of spawning habitat as fishes can not swim upstream anymore. The Kachin Development Networking Group, a network of civil society groups and development organisations in Kachin State warn this will lead to a loss of income for fishermen. They report locals are also worried about the flooding of cultural sites in the flood zone. As with other large dam projects, the Myitsone Dam construction will alter the hydrological characteristics of the river, e.g. preventing sediment from enriching riverbanks downstream, where it usually enriches the riverside foodproducing plains. This can affect fertility as far downstream as the Irrawaddy Delta, the major rice-producing area of Myanmar.

 

Ecological concerns focus on the inundation of an area that is the border of the Indo-Burma and South Central China biodiversity hotspots. The Mali and N'mai River confluence region falls within the Mizoram-Manipur-Kachin rainforests, added to the WWF list of outstanding examples of biodiverse regions.

 

The location of the Myitsone Dam, located less than 100 km from a fault line where the Eurasian and Indian tectonic plates meet, raised concerns about its earthquake resistance. Earthquakes in the region, such as the 5.3 magnitude earthquake that struck near the Burma-China border on 20 August 2008, prompted Naw Lar, the coordinator of the KDNG dam research project, to ask the junta to reconsider its dam projects.

 

MAJOR CITIES AND TOWNS

The river flows through the following cities:

Putao

Myitkyina

Bhamo

Katha

Tagaung

Kyaukmyaung

Mandalay

Sagaing

Yenangyaung

Chauk

Bagan

Nyaung-U

Magway

Pyay

Hinthada

Pantanaw

 

BRIDGES

Until the construction of the Ava (Innwa) Bridge, a 16 span rail and road cantilever bridge built by the British colonial government in 1934, the only way across the Irrawaddy was by ferry. The bridge was destroyed by the retreating British Army during the World War II and was rebuilt in 1954 after Burmese independence and was the only bridge to span the Irrawaddy until recent times when a spate of bridge construction has been carried out by the government.

- Bala Min Htin Bridge over the N'Mai Hka at Myitkyina, November 1998

- Irrawaddy Bridge (Yadanar Pone Bridge/New Ava Bridge) at Sagaing, April 2008

- Anawrahta Bridge at Chauk, March 2001

- Ayeyarwady-Magway Bridge at Magway

- Bo Myat Tun Bridge at Nyaungdon, November 1999

- Nawaday Bridge at Pyay, September 1997

- Maubin Bridge at Maubin, February 1998

- Ayeyarwady-Dedaye Bridge at Dedaye, March 2003[58]

- Pakokku Bridge between Pakokku and Naung-U, December 2013

 

WIKIPEDIA

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

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Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

takeshiyamada.weebly.com/

 

The Sea Rabbit (Monafluffchus americanus) of Coney Island, Brooklyn, New York – This unique sea-dwelling rabbit, which is actually a close relative of the sea lion, was officially discovered and investigated by Henry Hudson when he first visited this land to colonize the area by order of the Dutch government. It was named New Amsterdam -- today’s New York City. This island was named after he saw the beach covered with strange swimming wild rabbits. The word “Coney Island” means “wild rabbit island” in Dutch (originally Conyne Eylandt, or Konijneneiland in modern Dutch spelling). Sea rabbits were also referred mermaid rabbit, merrabbit, rabbit fish or seal rabbit in the natural history documents in the 17th century. The current conservation status, or risk of extinction, of the sea rabbit is Extinct in the Wild.

 

This website features two species of sea rabbits, which have been taken care of by Dr. Takeshi Yamada (山田武司) at the Coney Island Sea Rabbit Repopulation Center, which is a part of the Marine biology department of the Coney Island University in Brooklyn, New York. They are – Coney Island Sea Rabbit (Monafluffchus americanus) called “Seara” and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus) called “Stripes”.

 

The photographs and videos featured in this website chronicle adventures of the Coney Island sea rabbits and the world as seen by them. This article also documented efforts of Dr. Takeshi Yamada for bringing back the nearly extinct sea rabbits to Coney Island in the City of New York and beyond. Dr. Yamada produced a series of public lectures, workshops, original public live interactive fine art performances and fine art exhibitions about sea rabbits at a variety of occasions and institutions in the City of New York and beyond. Dr. Yamada is an internationally active educator, book author, wildlife conservationist and high profile artist, who lives and works in Brooklyn, New York.

 

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Sea Rabbit

 

Other Common Names: Coney Island Sea Rabbit, Beach Rabbit, Seal Rabbit, mer-rabbit, merrabbit, Atlantic Sea Rabbit.

 

Latin Name: Monafluffchus americanus

 

Origin: Atlantic coast of the United States

 

Description of the specimen: In the early 17th century’s European fur craze drove the fleet of Dutch ships to the eastern costal area of America. Then Holland was the center of the world just like the Italy was in the previous century. New York City was once called New Amsterdam when Dutch merchants landed and established colonies. Among them, Henry Hudson is probably the most recognized individual in the history of New York City today. “This small island is inhabited by two major creatures which we do not have in our homeland. The one creature is a large arthropod made of three body segments: the frontal segment resembles a horseshoe, the middle segment resembles a spiny crab and its tail resembles a sharp sword. Although they gather beaches here in great numbers, they are not edible due to their extremely offensive odor. Another creature which is abundant here, has the head of wild rabbit. This animal of great swimming ability has frontal legs resemble the webbed feet of a duck. The bottom half of the body resembles that of a seal. This docile rabbit of the sea is easy to catch as it does not fear people. The larger male sea rabbits control harems of 20 to 25 females. The meat of the sea rabbit is very tender and tasty.” This is what Hadson wrote in his personal journal in 1609 about the horseshoe crab and the sea rabbit in today’s Coney Island area of Brooklyn, New York. Sadly, just like the Dodo bird and the Thylacine, the sea rabbit was driven to extinction by the European settlers’ greed. When Dutch merchants and traders arrived here, sea rabbits were one of the first animals they hunted down to bring their furs to homeland to satisfy the fur craze of the time. To increase the shipment volume of furs of sea rabbit and beavers from New Amsterdam, Dutch merchants also started using wampum (beads made of special clam shells) as the first official currency of this country.

 

At the North Eastern shores of the United States, two species of sea rabbits were commonly found. They are Coney Island Sea Rabbit (Monafluffchus americanus) and Coney Island Tiger-striped Sea Rabbit (Monafluffchus konjinicus). Sadly, due to their over harvesting in the previous centuries, their conservation status became “Extinct in the Wild” (ET) in the Red List Endangered species by the International Union for Conservation of Nature (IUCN). Currently, these sea rabbits are only found at breeding centers at selected zoos and universities such as Coney Island Aquarium and Coney Island University in Brooklyn, New York. The one shown in this photograph was named "Seara" and has been cared by Dr. Takeshi Yamada at Coney Island University.

 

The sea rabbit is one of the families of the Pinniped order. Pinnipeds (from Latin penna = flat and pes/pedis = foot) are sea-mammals: they are homeothermic (i.e having high and regulated inner temperature), lung-breathing (i.e dependant on atmospheric oxygen) animals having come back to semi aquatic life. As soon as they arrive ashore, females are caught by the nearest adult male. Males can maintain harems of about 20 females on average. Several hours to several days after arriving ashore, pregnant females give birth to eight to ten pups with a dark brown fur. As soon as birth occurs, the mother’s special smell and calls help her pups bond specifically to her. The mother stays ashore with her pup for about one week during which the pup gains weight. During the first week spent with her newborn, the mother becomes receptive. She will be impregnated by the bull, which control the harem. Implantation of the embryo will occur 3 months later, in March-April. During the reproductive period, the best males copulate with several tens females. To do so, males have to stay ashore without feeding in order to keep their territory and their harem. In mid-January, when the last females have been fecundated, males leave at sea to feed. Some of them will come back later in March-April for the moult. The other ones will stay at sea and will come back on Coney Island only in next November. After fecundation, the mother goes at sea for her first meal. At sea, mothers feed on clams, crabs, shrimps, fish (herring, anchovy, Pollock, capelin etc.) and squids. When she is back, the mother recovers her pups at the beach she left them. Suckling occurs after auditive and olfactory recognition had occured. In March-April, the dark brown fur is totally replaced by an adult-like light brownish grey fur during the moult that lasts 1-2 months. This new fur is composed by 2 layers. Externally, the guard fur is composed by flat hairs that recover themselves when wet. By doing so, they make a water-proof barrier for the under fur. The underfur retains air when the seal is dry. Because of isolating properties of the air, the underfur is the insulating system of the fur. In March-April, the fur of adults is partially replaced. First reproduction occurs at 1-yr old in females. Males are physiologically matures at 1 year old but socially matures at +2 years old.

 

NOTE: The name of Coney Island is commonly thought to be derived from the Dutch Konijn Eylandt or Rabbit Island as apparently the 17th century European settlers noted many rabbits running amuck on the island.

 

www.takeshiyamada.weebly.com/performances.html

 

www.takeshiyamada.weebly.com/sea-rabbit-center.html

 

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www.flickr.com/photos/searabbits23/

 

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www.flickr.com/photos/searabbit2

 

www.flickr.com/photos/searabbit1

 

www.flickr.com/photos/diningwithsearabbits03

 

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www.flickr.com/photos/diningwithsearabbits01

 

www.flickr.com/photos/yamadaimmortalized2/

 

www.flickr.com/photos/takeshiyamadaimmortalized/

 

www.flickr.com/photos/yamadabellhouse2014/

 

www.flickr.com/photos/museumofworldwonders3/

 

www.flickr.com/photos/museumofworldwonders2

 

www.flickr.com/photos/museumofworldwonders/

 

www.flickr.com/photos/takeshiyamadapaintings/

 

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For any questions, please email contact Takeshi Yamada, Art & Rogue Taxidermy, Museum of World Wonders, official website. www.takeshiyamada.weebly.com/

 

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www.takeshiyamada.weebly.com

 

For any questions, please contact Dr. Takeshi Yamada. His email address is posted in the chapter page (the last page or the first page).

 

(Updated April 7, 2015)

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

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Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

Colonizing Space one Campsite at a time.

 

The island of Corsica is one of the 18 regions of France. It was colonized the Carthaginians, the Greeks, the Etruscans and the Romans. After the Roman empire collapsed, Corsica got invaded by the Vandals and the Ostrogoths. For a short while the island belonged to the Byzantine Empire, then the Franks granted the island to the Pope, in the early 11th century Pisa and Genoa together freed the island from the threat of Arab invasion. The island came under the influence of the Republic of Pisa, later it belonged to Genua for centuries. In 1755 after a long fight for independence from Genoa the independent Corsican Republic was proclaimed, but in 1769, when the island was conquered by France. As the areas near the coast over centuries have been threatened by attacks and raids of pirates many old hamlets and dwellings are wide inland, high in the mountains. So most of the old churches are in the mountains and some of them are hard to find.

  

Santa Maria Assunta is located in the hamlet Pieve, belonging to Canari. It was a single nave church (17m x 8.25m), erected in Pisan style, that was first mentioned in 1124. Probably a predessening church existed, as some carved stones are dated to the 10th century. They got reused here.

 

The church got enlarged and remodeled in the 17th century, when lateral chapels were added. Along the outer walls of the nave are medaillons and corbels in that rough style, that is typical for Corsica.

     

Rumex scutatus f. aetnensis è una pianta colonizzatrice delle colate laviche dell'Etna.Rumex scutatus forma aetnensis, una delle specie più tipiche del piano alto montano del vulcano presente in cespi sparsi alle più alte quote; il termine generico Rumex deriverebbe dal verbo latino ruminare in quanto i romani ne masticavano le foglie per resistere alla sete.

 

Etna Regional Park (59 000 ha) is the protected area that surrounds the highest active volcano in Europe. It was the first Sicilian protected area, established in 1987. The park is divided into four zones: zone A has maximum protection and allows nature to play its course with minimal human intervention; zone B is a general reserve and is made up of small agricultural plots and wonderful examples of rural architecture; zone C and D cover 14000 hectares and here some tourist facilities are allowed but the preservation of the landscape and nature should always be respected.Etna Regional Park is located in eastern Sicily. At the heart of the ecosystem of the park is Mount Etna, with its lithological boundary of 250 km, height of approximately 3350 m and an area of about 1260 km². The beauty of the park is not only the grandeur of eruptions and lava flows. Around the great volcano, lies a unique landscape, rich in sounds, scents and colors. The territory of the Etna Park stretches from the summit of the volcano until the upper belt of Etna villages. 20 municipalities and a population of over 250 000 inhabitants are found within the park territory.With its forests, trails, unique landscapes, typical products and its historic municipalities Etna Regional Park is an attractive place to visit all year round.The vegetation of the park is extremely rich and varied. In the lowest regions there are vineyards, orchards, nut trees and woods of oak and chestnut trees. Gathering height you can find woods of oak, turkey oak and larch pines and higher still (above 2000 m) there are beech and birch trees.Characteristic plant species of the Etna landscape are: the symbolic Etna broom, one of the main plants that colonizes the lava; pulviniformi Holy Thorn (Astragalus), which offer shelter to other plants of the Etna mountain, such as groundsel, chickweed, and the Sicilian soap. The porcupine, fox, wild cat, marten, rabbit and hare live on the mountain along with smaller mammels. There are also many birds including the hawk, buzzards, kestrels, peregrine falcon and golden eagle and various types of owl.

 

La bellezza del Parco dell'Etna non sta soltanto nella grandiosità delle eruzioni e nelle colate di lava incandescente. Attorno al grande vulcano si estende un ambiente unico e impareggiabile, ricco di suoni, profumi e colori. Un comprensorio dal paesaggio incantevole, protetto da un parco naturale che chiunque si trovi in Sicilia non può mancare di visitare. Il territorio del Parco dell'Etna, che si estende dalla vetta del vulcano sino alla cintura superiore dei paesi etnei, è stato diviso in quattro zone a diverso grado di protezione: zone A, B, C e D.

 

Mount Etna (Aetna in Latin, also known as Muncibeddu in Sicilian and Mongibello in Italian, a combination of Latin mons and Arabic gibel, both meaning mountain) is an active stratovolcano on the east coast of Sicily, close to Messina and Catania. Its Arabic name was Jebel Utlamat (the Mountain of Fire).Volcanic activity at Etna began about half a million years ago, with eruptions occurring beneath the sea off the coastline of Sicily. 300,000 years ago, volcanism began occurring to the southwest of the present-day summit, before activity moved towards the present centre 170,000 years ago. Eruptions at this time built up the first major volcanic edifice, forming a strato-volcano in alternating explosive and effusive eruptions. The growth of the mountain was occasionally interrupted by major eruptions leading to the collapse of the summit to form calderas.From about 35,000 to 15,000 years ago, Etna experienced some highly explosive eruptions, generating large pyroclastic flows which left extensive ignimbrite deposits. Ash from these eruptions has been found as far away as Rome, 800 km to the north.Sicily's greatest natural attraction is also its highest mountain: Mount Etna, at 10,924 feet, is the most active volcano in Europe and the oldest recorded active volcano in the world.Mount Etna is an active volcano on the east coast of Sicily, close to Messina and Catania. It is the largest active volcano in Europe, currently standing about 3329.6 m (10,924 feet)high, though it should be noted that this varies with summit eruptions; the mountain is 21.6 m (71 ft) lower now than it was in 1865. It is the highest mountain in Italy south of the Alps. Etna covers an area of 1,190 km² (460 square miles) with a basal circumference of 140 km.The fertile volcanic soils support extensive agriculture, with vineyards and orchards spread across the lower slopes of the mountain and the broad Plain of Catania to the south. Due to its history of recent activity and nearby population, Mount Etna has been designated a Decade Volcano by the United Nations.Etna lava stone is a material with unique characteristics: durable, indestructible, resistant to changes in the temperature (it’s a heat conductor), it offers infinite possibilities of uses: flooring, urban furniture, interior design.After the glazing process the product doesn’t get stained, resists to acids and doesn’t require particular maintenance: that’s why lava stone is the ideal material even to make kitchens and bathrooms countertops. The natural stone tends to grey, with the glazing process we can obtain any desired colour. Shapes, sizes and decorations can be customized . The lava stone it is formed by the solidification of cooled magma on the surface of the Etna volcano, in Sicily

 

L'Etna è un vulcano attivo che si trova sulla costa orientale della Sicilia (Italia), tra Catania e Messina. È il vulcano attivo più alto del continente europeo e uno dei maggiori al mondo. La sua altezza varia nel tempo a causa delle sue eruzioni, ma si aggira attualmente sui 3329.6 m (10,924 feet) s.l.m. Il suo diametro è di circa 45 chilometri.Un tempo era noto anche come Mongibello.In genere le eruzioni dell'Etna pur fortemente distruttive delle cose, non lo sono per le persone se si eccettuano i casi fortuiti o di palese imprudenza come quello dell'improvvisa esplosione di massi del 1979 che uccise nove turisti e ne ferì una decina di altri avventuratisi fino al cratere appena spento. L'Etna è un tipico strato-vulcano che iniziò la sua attività, tra 500 e 700 mila anni fa. La sua lava di tipo basaltico è povera in silice, è molto calda, densa e fluida. Per queste ragioni le eruzioni sono tranquille ed il percorso delle lave prevedibile. La velocità di scorrimento è superiore a quella delle lave acide, più ricche in silice e più viscose e leggere.La lavorazione della pietra lavica, derivante dall’industria estrattiva delle vicine cave dell'Etna, per scopi ornamentali o per materiali da costruzione, diede da vivere a molte famiglie siciliane.I "pirriaturi", anticamente, estraevano lungo i costoni dell'Etna solo strati superficiali di lava perché più porosi e più facilmente lavorabili con arnesi quali la subbia, lo scalpello, la mazzola e il martello. Sul materiale estratto interveniva lo spaccapietre che ricavava lastre di pietra, infine lo scalpellino rifiniva il materiale. Uno degli usi prevalenti cui era destinata la pietra lavica era la pavimentazione delle strade urbane

 

www.youtube.com/watch?v=cAT2XppUwxg

 

www.youtube.com/watch?v=DnU77Hhzw9Q

 

www.youtube.com/watch?v=XCW4ckqC590

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

The Toraja 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"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").

 

The word toraja comes from the Bugis 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 colorful 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 developers 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 colonization and Christianization, 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 recognized 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 recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, 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 legalized 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 AFFILIATION

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.

 

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 symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize 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. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.

 

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 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.

 

DANCE 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.

 

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 characterized 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 commercialized. 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

Picture taken 1983 - digitally captured from paper print

_____________________________________________

 

The Dayak or Dyak or Dayuh /ˈdaɪ.ək/ are the native people of Borneo. It is a loose term for over 200 riverine and hill-dwelling ethnic subgroups, located principally in the interior of Borneo, each with its own dialect, customs, laws, territory and culture, although common distinguishing traits are readily identifiable. Dayak languages are categorised as part of the Austronesian languages in Asia. The Dayak were animist in belief; however many converted to Islam and since the 19th century, mass conversion to Christianity.

 

HISTORY

The Dayak people of Borneo possess an indigenous account of their history, mostly in oral literature, partly in writing in papan turai (wooden records), and partly in common cultural customary practices. Among prominent accounts of the origin of the Dayak people includes the mythical oral epic of "Tetek Tahtum" by the Ngaju Dayak of Central Kalimantan, it narrates the ancestors of the all Dayak people descended from the heavens before dispensing from the inland to the downstream shores of Borneo.

 

In the southern Kalimantan flourished the independent state of Nansarunai established by the Ma'anyan Dayaks prior to the 12th century. The kingdom suffered two major attacks from the Majapahit forces that caused the decline and fall of the kingdom by the year 1389, the attacks are known as Nansarunai Usak Jawa (meaning the destruction of the Nansarunai by the Javanese) by the oral accounts of the Ma'anyan people. This contributed to the migration of the Ma'anyans to the Central and South Borneo region.

 

The colonial accounts and reports of Dayak activity in Borneo detail carefully cultivated economic and political relationships with other communities as well as an ample body of research and study considering historical Dayak migrations. In particular, the Iban or the Sea Dayak exploits in the South China Seas are documented, owing to their ferocity and aggressive culture of war against sea dwelling groups and emerging Western trade interests in the 19th and 20th centuries.

 

In 1824, as a result of the Anglo-Dutch Treaty of 1824 to settle their commercial regional disputes by switching Java from British to Dutch in return for Malacca, the Malay Archipelago was permanently divided into formerly Dutch-colonized Indonesia and British-colonized Malaysia to this day.

 

In 1838, British adventurer James Brooke arrived to find the Sultan of Brunei fending off rebellion from warlike inland tribes. Sarawak was in chaos. Brooke put down the rebellion, and was made Governor of Sarawak in 1841, with the title of Rajah. Brooke pacified the natives, including the Dayaks, who became some of his most loyal followers. He suppressed headhunting and piracy. Brooke's most famous Iban enemy was Libau "Rentap"; Brooke led three expeditions against him and finally defeated him at Sadok Hill. Brooke had many Dayaks in his forces at this battle, and famously said "Only Dayaks can kill Dayaks." Sharif Mashor, a Melanau from Mukah, was another enemy of Brooke.

 

During World War II, Japanese forces occupied Borneo and treated all of the indigenous peoples poorly - massacres of the Malay and Dayak peoples were common, especially among the Dayaks of the Kapit Division. In response, the Dayaks formed a special force to assist the Allied forces. Eleven US airmen and a few dozen Australian special operatives trained a thousand Dayaks from the Kapit Division in guerrilla warfare. This army of tribesmen killed or captured some 1,500 Japanese soldiers and provided the Allies with vital intelligence about Japanese-held oil fields.

 

Coastal populations in Borneo are largely Muslim in belief, however these groups (Tidung, Banjarese, Bulungan, Paser, Melanau, Kutainese, Kedayan, Bakumpai, Bisayah) are generally considered to be Malayised and Islamised Dayaks, native to Borneo, and heavily amalgated by the Malay people, culture and sultanate system.

 

Other groups in coastal areas of Sabah and northeastern Kalimantan; namely the Illanun, Tausūg, Sama and Bajau, although inhabiting and (in the case of the Tausug group) ruling the northern tip of Borneo for centuries, have their origins from the southern Philippines. These groups though may be indigenous to Borneo, they are nonetheless not Dayak, but instead are grouped under the separate umbrella term of Moro.

 

ETHNICITY

The Indigenous people of the Heart of Borneo are commonly known as Dayak. The term was coined by Europeans referring to the non-Malay inhabitants of Borneo. There are seven main ethnic divisions of Dayaks according to their respective native language which are the Ngaju, Apau Kayan, Iban (Sea Dayak), Klemantan (Land Dayak), Murut, Punan and Ot Danum groups. Under the main classification, there are dozens of ethnics and hundreds of sub-ethnics dwelling in the Borneo island. There are over 50 ethnic Dayak groups speaking different languages. This cultural and linguistic diversity parallels the high biodiversity and related traditional knowledge of Borneo.

 

LANGUAGES

Dayaks do not speak just one language, even if just those on the island of Borneo (Kalimantan) are considered.[16] Their indigenous languages belong in the general classification of Malayo-Polynesian languages and to diverse groups of Bornean and Sabahan languages (including Land Dayak), and the Ibanic languages of the Malayic branch. The Dayak are very adaptable and also speak the lingua franca of the place such as those of Malay, Chinese and European origin.

 

Many of Borneo’s languages are endemic (which means they are spoken nowhere else). It is estimated that around 170 languages and dialects are spoken on the island and some by just a few hundred people, thus posing a serious risk to the future of those languages and related heritage.

 

HEADHUNTING

In the past, the Dayak were feared for their ancient tradition of headhunting practices (the ritual is also known as Ngayau by the Dayaks) . Among the Iban Dayaks, the origin of headhunting was believed to be meeting one of the mourning rules given by a spirit which is as follows:

 

- The sacred jar is not to be opened except by a warrior who has managed to obtain a head, or by a man who can present a human head, which he obtained in a fight; or by a man who has returned from a sojourn in enemy country.

 

Often, a war leader had at least three lieutenants (called manuk sabong) who in turn had some followers. The war (ngayau) rules among the Iban Dayaks are listed below:

 

- If a warleader leads a party on an expedition, he must not allow his warriors to fight a guiltless tribe that has no quarrel with them.

- If the enemy surrenders, he may not take their lives, lest his army be unsuccessful in future warfare and risk fighting empty-handed war raids (balang kayau).

- The first time that a warrior takes a head or captures a prisoner, he must present the head or captive to the warleader in acknowledgement of the latter's leadership.

- If a warrior takes two heads or captives, or more, one of each must be given to the warleader; the remainder belongs to the killer or captor.

- The warleader must be honest with his followers in order that in future wars he may not be defeated (alah bunoh).

 

There were various reasons for headhunting as listed below:

 

- For soil fertility so Dayaks hunted fresh heads before paddy harvesting seasons after which head festival would be held in honour of the new heads.

- To add supernatural strength which Dayaks believed to be centred in the soul and head of humans. Fresh heads can give magical powers for communinal protection, bountiful paddy harvesting and disease curing.

- To avenge revenge for murders based on "blood credit" principle unless "adat pati nyawa" (customary compensation token) is paid.

- To pay dowry for marriages e.g. "derian palit mata" (eye blocking dowry) for Ibans once blood has been splashed prior to agreeing to marriage and of course, new fresh heads show prowess, bravery, ability and capability to protect his family, community and land.

- For foundation of new buildings to be stronger and meaningful than the normal practice of not putting in human heads.

- For protection against enemy attacks according to the principle of "attack first before being attacked".

- As a symbol of power and social status ranking where the more heads someone has, the respect and glory due to him. The warleader is called tuai serang (warleader) or raja berani (king of the brave) while kayau anak (small raid) leader is only called tuai kayau (raid leader) whereby adat tebalu (widower rule) after their death would be paid according to their ranking status in the community.

- For territorial expansion where some brave Dayaks intentionally migrated into new areas such as Mujah "Buah Raya" migrated from Skrang to Paku to Kanowit while infighting among Ibans themselves in Batang Ai caused the Ulu Ai Ibans to migrate to Batang Kanyau River in Kapuas, Kalimantan and then proceeded to Katibas and later on Ulu Rajang in Sarawak. The earlier migrations from Kapuas to Batang Ai, Batang Lupar, Batang Saribas and Batang Krian rivers were also made possible by fighting the local tribes like Bukitan.

 

Reasons for abandoning headhunting are:

 

- Peacemaking agreements at Tumbang Anoi, Kalimantan in 1874 and Kapit, Sarawak in 1924.

- Coming of Christianity, with education where Dayaks are taught that headhunting is murder and against the Christian Bible's teachings.

- Dayaks' own realisation that headhunting was more to lose than to gain.

 

Among the most prominent legacy during the colonial rule in the Dutch Borneo (present-day Kalimantan) is the Tumbang Anoi Agreement held in 1874 in Damang Batu, Central Kalimantan (the seat of the Kahayan Dayaks). It is a formal meeting that gathered all the Dayak tribes in Kalimantan for a peace resolution. In the meeting that is reputed taken several months, the Dayak people throughout the Kalimantan agreed to end the headhunting tradition as it believed the tradition caused conflict and tension between various Dayak groups. The meeting ended with a peace resolution by the Dayak people.

 

After mass conversions to Christianity, and anti-headhunting legislation by the colonial powers was passed, the practice was banned and appeared to have disappeared. However, it should be noted that the Brooke-led Sarawak government, although banning unauthorized headhunting, actually allowed "ngayau" headhunting practices by the Brooke-supporting natives during state-sanctioned punitive expeditions against their own fellow people's rebellions throughout the state, thereby never really extinguished the spirit of headhunting especially among the Iban natives. The state-sanctioned troop was allowed to take heads, properties like jars and brassware, burn houses and farms, exempted from paying door taxes and in some cases, granted new territories to migrate into. This Brooke's practice was in remarkable contract to the practice by the Dutch in the neighbouring West Kalimantan who prohibited any native participation in its punitive expeditions. Initially, James Brooke (the first Rajah of Sarawak) did engage the British Navy troop in the Battle of Beting Maru against the Iban and Malay of the Saribas region and the Iban of Skrang under Rentap's charge but this resulted in the Public Inquiry by the British government in Singapore. Thereafter, the Brooke government gathered a local troop who were its allies.

 

Subsequently, the headhunting began to surface again in the mid-1940s, when the Allied Powers encouraged the practice against the Japanese Occupation of Borneo. It also slightly surged in the late 1960s when the Indonesian government encouraged Dayaks to purge Chinese from interior Kalimantan who were suspected of supporting communism in mainland China and also in the late 1990s when the Dayak started to attack Madurese emigrants in an explosion of ethnic violence. After formation of Malaysia, some Iban became trackers during the Malayan Emergency against the Communist Insurgency and thereafter they continue to be soldiers in the armed forces.

 

Headhunting resurfaced in 1963 among Dayak soldiers during the Confrontation Campaign by President Sukarno of Indonesia against the newly created formation of Malaysia between the pre-existing Federation of Malaya, Singapore, Sabah and Sarawak in 16 September 1963. Subsequently, Dayak trackers recruited during the Malayan Emergency against the Communists' Insurgency wanted to behead enemies killed during their military operations but disallowed by their superiors.

 

It should be noted headhunting or human sacrifice was also practised by other tribes such as follows:

 

- Toraja community in Sulawesi used adat Ma’ Barata (human sacrifice) in Rambu Solo’ ritual which is still held until the arrival of the Hindi Dutch which is a custom to honour someone with a symbol of a great warrior and bravery in a war.

- In Gomo, Sumatra, there ware megalithic artefacts where one of them is "batu pancung" (beheading stone) on which to tie any captive or convicted criminals for beheading.

- One distinction was their ritual practice of head hunting, once prevalent among tribal warriors in Nagaland and among the Naga tribes in Myanmar. They used to take the heads of enemies to take on their power.

 

AGRICULTURE

Traditionally, Dayak agriculture was based on actually Integrated Indigenous Farming System. Iban Dayaks tend to plant paddy on hill slopes while Maloh Dayaks prefer flat lands as discussed by King. Agricultural Land in this sense was used and defined primarily in terms of hill rice farming, ladang (garden), and hutan (forest). According to Prof Derek Freeman in his Report on Iban Agriculture, Iban Dayaks used to practice twenty seven stages of hill rice farming once a year and their shifting cultivation practices allow the forest to regenerate itself rather than to damage the forest, thereby to ensure the continuity and sustainability of forest use and/or survival of the Iban community itself. The Iban Dayaks love virgin forests for their dependency on forests but that is for migration, territorial expansion and/or fleeing enemies.

 

Dayaks organised their labour in terms of traditionally based land holding groups which determined who owned rights to land and how it was to be used. The Iban Dayaks practice a rotational and reciprocal labour exchange called "bedurok" to complete works on their farms own by all families within each longhouse. The "green revolution" in the 1950s, spurred on the planting of new varieties of wetland rice amongst Dayak tribes.

 

To get cash, Dayaks collect jungle produce for sales at markets. With the coming of cash crops, Dayaks start to plant rubber, pepper, cocoa, etc. Nowadays, some Dayaks plant oil palm on their lands while others seek employment or involve in trade.

 

The main dependence on subsistence and mid-scale agriculture by the Dayak has made this group active in this industry. The modern day rise in large-scale monocrop plantations such as palm oil and bananas, proposed for vast swathes of Dayak land held under customary rights, titles and claims in Indonesia, threaten the local political landscape in various regions in Borneo.

 

Further problems continue to arise in part due to the shaping of the modern Malaysian and Indonesian nation-states on post-colonial political systems and laws on land tenure. The conflict between the state and the Dayak natives on land laws and native customary rights will continue as long as the colonial model on land tenure is used against local customary law. The main precept of land use, in local customary law, is that cultivated land is owned and held in right by the native owners, and the concept of land ownership flows out of this central belief. This understanding of adat is based on the idea that land is used and held under native domain. Invariably, when colonial rule was first felt in the Kalimantan Kingdoms, conflict over the subjugation of territory erupted several times between the Dayaks and the respective authorities.

 

RELIGION

The Dayak indigenous religion has been given the name Kaharingan, and may be said to be a form of animism. The name was coined by Tjilik Riwut in 1944 during his tenure as a Dutch colonial Resident in Sampit, Dutch East Indies. In 1945, during the Japanese Occupation, the Japanese referred Kaharingan as the religion of the Dayak people. During the New Order in the Suharto regime in 1980, the Kaharingan is registered as a form of Hinduism in Indonesia, as the Indonesian state only recognises 6 forms of religion i.e. Islam, Protestantism, Roman Catholicism, Hindusim, Buddhism and Confucianism respectively. The integration of Kaharingan with Hinduism is not due to the similarities in the theological system, but due to the fact that Kaharingan is the oldest belief in Kalimantan. Unlike the development in Indonesian Kalimantan, the Kaharingan is not recognised as a religion both in Malaysian Borneo and Brunei, thus the traditional Dayak belief system is known as a form of folk animism or pagan belief on the other side of the Indonesian border.

 

Underlying the world-view is an account of the creation and re-creation of this middle-earth where the Dayak dwell, arising out of a cosmic battle in the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are amongst the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder, from the body parts of which the present universe arose stage by stage. This primal sacrificial creation of the universe in all its levels is the paradigm for, and is re-experienced and ultimately harmoniously brought together (according to Dayak beliefs) in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and co-operation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.

 

The best and still unsurpassed study of a traditional Dayak religion in Kalimantan is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963). The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (kamang) dies. On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.

 

Among Iban Dayaks, their belief and way of life can be simply called the Iban religion as per Jenson's book with the same title and has been written by Benedict Sandin and others extensively. It is characterised by a supreme being in the name of Bunsu (Kree) Petara who has no parents and creates everything in this world and other worlds. Under Bunsu Petara are the seven gods whose names are: Sengalang Burong as the god of war and healing, Biku Bunsu Petara as the high priest and second in command, Menjaya as the first shaman (manang) and god of medicine, Selampandai as the god of creation, Sempulang Gana as the god of agriculture and land along with Semarugah, Ini Inda/Inee/Andan as the naturally born doctor and god of justice and Anda Mara as the god of wealth.

 

The life actions and decision-making processes of Iban Dayaks depend on divination, augury and omens. They have several methods to receive omens where omens can be obtained by deliberate seeking or chance encounters. The first method is via dream to receive charms, amulets (pengaroh, empelias, engkerabun) or medicine (obat) and curse (sumpah) from any gods, people of Panggau Libau and Gelong and any spirits or ghosts. The second method is via animal omens (burong laba) which have long-lasting effects such as from deer barking which is quite random in nature. The third method is via bird omens (burong bisa) which have short term effects that are commonly limited to a certain farming year or a certain activity at hands. The forth method is via pig liver divination after festival celebration At the end of critical festivals, the divination of the pig liver will be interpreted to forecast the outcome of the future or the luck of the individual who holds the festival. The fifth but not the least method is via nampok or betapa (self-imposed isolation) to receive amulet, curse, medicine or healing.

 

There are seven omen birds under the charge of their chief Sengalang Burong at their longhouse named Tansang Kenyalang (Hornbill Abode), which are Ketupong (Jaloh or Kikeh or Entis) (Rufous Piculet) as the first in command, Beragai (Scarlet-rumped trogon), Pangkas (Maroon Woodpecker) on the righthand side of Sengalang Burong's family room while Bejampong (Crested Jay) as the second in command, Embuas (Banded Kingfisher), Kelabu Papau (Senabong) (Diard's Trogon) and Nendak (White-rumped shama) on the lefthand side. The calls and flights of the omen birds along with the circumstances and social status of the listeners are considered during the omen interpretations.[38]

The praying and propitiation to certain gods to obtain good omens which indicate God's favour and blessings are held in a series of three-tiered classes of minor ceremonies (bedara), intermediate rites (gawa or nimang) and major festivals (gawai) in ascending order and complexity. Any Iban Dayak will undergo some forms of simple rituals and several elaborate festivals as necessary in their lifetime from a baby, adolescent to adulthood until death. The longhouse where the Iban Dayaks stay is constructed in a unique way to function as for both living or accommodation purposes and ritual or religious practices. Nearby the longhouse, there is normally a small and simple hut called langkau ampun/sukor (forgiveness/thanksgiving hut) built to place offerings to deities. Sometimes, when potentially bad omens are encountered, a small hut is quickly built and a fire is started before saying prayers to seek good outcomes.Common among all these propitiations are that prayers to gods and/or other spirits are made by giving offerings ("piring"), certain poetic leka main and animal sacrifices ("genselan") either chickens or pigs. The number (leka or turun) of each piring offering item is based on ascending odd numbers which have meanings and purposes as below:

 

- piring 3 for piring ampun (mercy) or seluwak (wastefulness spirit)

- piring 5 for piring minta (request) or bejalai (journey)

- piring 7 for piring gawai (festival) or bujang berani (brave warrior)

- piring 9 for sangkong (including others) or turu (leftover included)

 

Piring contains offering of various traditional foods and drinks while genselan is made by sacrificing chickens for bird omens or pigs for animal omens.

 

Bedara is commonly held for any general purposes before holding any rites or festivals during which a simple "miring" ceremony is done to prepare and divide piring offerings into certain portions followed by a "sampi ngau bebiau" (prayer and cleansing) poetic speeches. This most simple ceremonies have categories such as bedara matak held at the longhouse family bilek room, bedara mansau performed at the family ruai gallery, berunsur (cleansing) carried out at the tanju and river, minta ujan tauka panas (request for rain or sunniness).

 

The intermediate and medium-sized propitiatory rites are known as "gawa" (ritually working) with its main highlight called "nimang" (poetic incantation) that is recited by lemambang bards besides miring ceremonies. This category is smaller than or sometimes relegated from the full-scaled and thus costly festivals for cost savings but still maintaining the effectiveness to achieve the same purpose. Included in this category are "sandau ari" (mid-day ritual) held at the tanju verandah, gawai matak (unripe feast), gawa nimang tuah (Luck feast), enchaboh arong (head feast) and gawa timang beintu-intu (life caring feasts.

 

The major festivals comprise at least seventh categories which are related to major aspects of Iban's traditional way of life i.e. agriculture, headhunting, fortune, health, death, procreation and weaving.

 

With paddy being the major sustenance of life among Dayaks, so the first major category comprises the agricultural-related festivals which are dedicated to paddy farming to honour Sempulang Gana who is the deity of agriculture. It is a series of festivals that include Gawai Batu (Whetstone Festival), Gawai Ngalihka Tanah (Soil Ploughing Festival), Gawai Benih (Seed Festival), Gawai Ngemali Umai (Farm Healing Festival), Gawai Matah (Harvest Initiation Festival) and Gawai Basimpan (Paddy Storing Festival). According to Derek Freeman, there are 27 steps of hill paddy farming. One common ritual activity is called "mudas" (making good) any omens found during any farming stages especially the early bush clearing stage.

 

The second category includes the headhunting-related festivals to honour the most powerful deity of war, Sengalang Burong that comprises Gawai Burong (Bird Festival) and Gawai Amat/Asal (Real/Original Festival) with their successive ascending stages with most famous one being Gawai Kenyalang (Hornbill Festivla). This is perhaps the most elaborate and complex festivals which can last into seven successive days of ritual inchantation by lemambang bards. It is held normally after instructed by spirits in dreams. It is performed by tuai kayau (raid leader) called bujang berani (leading warriors) and war leader (tuai serang) who are known as "raja berani" (bravery king). In the past, this festival is vital to seek divine intervention to defeat enemies such as Baketan, Ukit and Kayan during migrations into new territories.

 

With the suppression of headhunting, the next important and third category relates to the death-related rituals among which the biggest celebration is the Soul Festival (Gawai Antu) to honour the souls of the deads especially the famous and brave ones who are invited to visit the living for the Sebayan (Haedes) to feast and to bestow all sorts of helpful charms to the living relatives. The raja berani (brave king) can be honoured by his descendants up to three times via Gawai Antu. Other mortuary ceremonies are "beserara bungai" (flower separation) held 3 days after burial, ngetas ulit (mourning termination), berantu (Gawai Antu) or Gawai Ngelumbong (Entombing Festival).

 

The fourth category in term of complexity and importance is the fortune-related festivals which consist of Gawai Pangkong Tiang (Post Banging Festival) after transferring to a new longhouse, Gawai Tuah (Luck Festival) with three ascending stages to seek and to welcome lucks, and Gawai Tajau (Jar Festival) to welcome newly acquired jars.

 

The fifth category consists of the health-related festivals to request for curing from sickness by Menjaya or Ini Andan such as in Gawai Sakit (Sickness Festival) which is held after other smaller attempts have failed to cure the sicked persons such as begama (touching), belian (various manang rituals), Besugi Sakit (to ask Keling for curing via magical power) and Berenong Sakit (to ask for curing by Sengalang Burong) in the ascending order. Manang is consecrated via an official ceremony called "Gawai Babangun" (Manang Consecration Festival). The shaman (manang) of the Iban Dayaks have various types of pelian (ritual healing ceremony) to be held in accordance with the types of sickness determined by him through his glassy stone to see the whereabouts of the soul of the sick person. Besides, Gawai Burung can also be used for healing certain difficult-to-cure sickness via magical power by Sengalang Burong especially nowadays after headhunting has been stopped. Other self-caring ritual ceremonies that are related to wellness and longevity are Nimang Bulu (Hair Adding Ceremony), Nimang Sukat (Destiny Ceremony) and Nimang Buloh Ayu (Life-Bamboo Ceremony).

 

The sixth category of festivals pertains to procreation. Gawai Lelabi (River Turtle Festival) is held to pray to the deity of creation called Selampadani, toannounce the readiness of daughters for marriage and to solicit a suitable suitor. This is where those men with trophy head skulls become leading contenders. The wedding ceremony is called Melah Pinang (Areca nut Splitting). The god of creation Selampandai is invoked here for fertility of the daughters to bear many children. There is a series of ritual rites from birth to adolescence of children.

 

The last and seventh category is Gawai Ngar (Cotton-Dyeing Festival) which is held by women who are involved in weaving pua kumbu for conventional use and ritual purposes. Ritual textiles woven by Iban women are used in the Bird Festival and in the past used to receive trophy heads. The ritual textiles have specific "enkeramba" (anthropomorphic) motifs that represent igi balang (trophy head), tiang ranyai (shrine pole), cultural heroes of Panggau and Gelong, deities and antu gerasi (demon figure).

 

Over the last two centuries, some Dayaks converted to Christianity, abandoning certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo. Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions. Relations, however between all religious groups are generally good.

 

Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion. However many Christian Dayak has changed their name to European name but some minority still maintain their ancestors traditional name.

 

An example of common identity, over and above religious belief, is the Melanau group. Despite the small population, to the casual observer, the coastal dwelling Melanau of Sarawak, generally do not identify with one religion, as a number of them have Islamised and Christianised over a period of time. A few practise a distinct Dayak form of Kaharingan, known as Liko. Liko is the earliest surviving form of religious belief for the Melanau, predating the arrival of Islam and Christianity to Sarawak. The somewhat patchy religious divisions remain, however the common identity of the Melanau is held politically and socially. Social cohesion amongst the Melanau, despite religious differences, is markedly tight within their small community.

 

Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayaks' religion are missionaries. For example Reverend William Howell contributed numerous articles on the Iban language, lore and culture between 1909 and 1910 to the Sarawak Gazette. The articles were later compiled in a book in 1963 entitled, The Sea Dayaks and Other Races of Sarawak.

 

WIKIPEDIA

Picture taken 1983 - digitally captured from paper print

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The Dayak or Dyak or Dayuh /ˈdaɪ.ək/ are the native people of Borneo. It is a loose term for over 200 riverine and hill-dwelling ethnic subgroups, located principally in the interior of Borneo, each with its own dialect, customs, laws, territory and culture, although common distinguishing traits are readily identifiable. Dayak languages are categorised as part of the Austronesian languages in Asia. The Dayak were animist in belief; however many converted to Islam and since the 19th century, mass conversion to Christianity.

 

HISTORY

The Dayak people of Borneo possess an indigenous account of their history, mostly in oral literature, partly in writing in papan turai (wooden records), and partly in common cultural customary practices. Among prominent accounts of the origin of the Dayak people includes the mythical oral epic of "Tetek Tahtum" by the Ngaju Dayak of Central Kalimantan, it narrates the ancestors of the all Dayak people descended from the heavens before dispensing from the inland to the downstream shores of Borneo.

 

In the southern Kalimantan flourished the independent state of Nansarunai established by the Ma'anyan Dayaks prior to the 12th century. The kingdom suffered two major attacks from the Majapahit forces that caused the decline and fall of the kingdom by the year 1389, the attacks are known as Nansarunai Usak Jawa (meaning the destruction of the Nansarunai by the Javanese) by the oral accounts of the Ma'anyan people. This contributed to the migration of the Ma'anyans to the Central and South Borneo region.

 

The colonial accounts and reports of Dayak activity in Borneo detail carefully cultivated economic and political relationships with other communities as well as an ample body of research and study considering historical Dayak migrations. In particular, the Iban or the Sea Dayak exploits in the South China Seas are documented, owing to their ferocity and aggressive culture of war against sea dwelling groups and emerging Western trade interests in the 19th and 20th centuries.

 

In 1824, as a result of the Anglo-Dutch Treaty of 1824 to settle their commercial regional disputes by switching Java from British to Dutch in return for Malacca, the Malay Archipelago was permanently divided into formerly Dutch-colonized Indonesia and British-colonized Malaysia to this day.

 

In 1838, British adventurer James Brooke arrived to find the Sultan of Brunei fending off rebellion from warlike inland tribes. Sarawak was in chaos. Brooke put down the rebellion, and was made Governor of Sarawak in 1841, with the title of Rajah. Brooke pacified the natives, including the Dayaks, who became some of his most loyal followers. He suppressed headhunting and piracy. Brooke's most famous Iban enemy was Libau "Rentap"; Brooke led three expeditions against him and finally defeated him at Sadok Hill. Brooke had many Dayaks in his forces at this battle, and famously said "Only Dayaks can kill Dayaks." Sharif Mashor, a Melanau from Mukah, was another enemy of Brooke.

 

During World War II, Japanese forces occupied Borneo and treated all of the indigenous peoples poorly - massacres of the Malay and Dayak peoples were common, especially among the Dayaks of the Kapit Division. In response, the Dayaks formed a special force to assist the Allied forces. Eleven US airmen and a few dozen Australian special operatives trained a thousand Dayaks from the Kapit Division in guerrilla warfare. This army of tribesmen killed or captured some 1,500 Japanese soldiers and provided the Allies with vital intelligence about Japanese-held oil fields.

 

Coastal populations in Borneo are largely Muslim in belief, however these groups (Tidung, Banjarese, Bulungan, Paser, Melanau, Kutainese, Kedayan, Bakumpai, Bisayah) are generally considered to be Malayised and Islamised Dayaks, native to Borneo, and heavily amalgated by the Malay people, culture and sultanate system.

 

Other groups in coastal areas of Sabah and northeastern Kalimantan; namely the Illanun, Tausūg, Sama and Bajau, although inhabiting and (in the case of the Tausug group) ruling the northern tip of Borneo for centuries, have their origins from the southern Philippines. These groups though may be indigenous to Borneo, they are nonetheless not Dayak, but instead are grouped under the separate umbrella term of Moro.

 

ETHNICITY

The Indigenous people of the Heart of Borneo are commonly known as Dayak. The term was coined by Europeans referring to the non-Malay inhabitants of Borneo. There are seven main ethnic divisions of Dayaks according to their respective native language which are the Ngaju, Apau Kayan, Iban (Sea Dayak), Klemantan (Land Dayak), Murut, Punan and Ot Danum groups. Under the main classification, there are dozens of ethnics and hundreds of sub-ethnics dwelling in the Borneo island. There are over 50 ethnic Dayak groups speaking different languages. This cultural and linguistic diversity parallels the high biodiversity and related traditional knowledge of Borneo.

 

LANGUAGES

Dayaks do not speak just one language, even if just those on the island of Borneo (Kalimantan) are considered.[16] Their indigenous languages belong in the general classification of Malayo-Polynesian languages and to diverse groups of Bornean and Sabahan languages (including Land Dayak), and the Ibanic languages of the Malayic branch. The Dayak are very adaptable and also speak the lingua franca of the place such as those of Malay, Chinese and European origin.

 

Many of Borneo’s languages are endemic (which means they are spoken nowhere else). It is estimated that around 170 languages and dialects are spoken on the island and some by just a few hundred people, thus posing a serious risk to the future of those languages and related heritage.

 

HEADHUNTING

In the past, the Dayak were feared for their ancient tradition of headhunting practices (the ritual is also known as Ngayau by the Dayaks) . Among the Iban Dayaks, the origin of headhunting was believed to be meeting one of the mourning rules given by a spirit which is as follows:

 

- The sacred jar is not to be opened except by a warrior who has managed to obtain a head, or by a man who can present a human head, which he obtained in a fight; or by a man who has returned from a sojourn in enemy country.

 

Often, a war leader had at least three lieutenants (called manuk sabong) who in turn had some followers. The war (ngayau) rules among the Iban Dayaks are listed below:

 

- If a warleader leads a party on an expedition, he must not allow his warriors to fight a guiltless tribe that has no quarrel with them.

- If the enemy surrenders, he may not take their lives, lest his army be unsuccessful in future warfare and risk fighting empty-handed war raids (balang kayau).

- The first time that a warrior takes a head or captures a prisoner, he must present the head or captive to the warleader in acknowledgement of the latter's leadership.

- If a warrior takes two heads or captives, or more, one of each must be given to the warleader; the remainder belongs to the killer or captor.

- The warleader must be honest with his followers in order that in future wars he may not be defeated (alah bunoh).

 

There were various reasons for headhunting as listed below:

 

- For soil fertility so Dayaks hunted fresh heads before paddy harvesting seasons after which head festival would be held in honour of the new heads.

- To add supernatural strength which Dayaks believed to be centred in the soul and head of humans. Fresh heads can give magical powers for communinal protection, bountiful paddy harvesting and disease curing.

- To avenge revenge for murders based on "blood credit" principle unless "adat pati nyawa" (customary compensation token) is paid.

- To pay dowry for marriages e.g. "derian palit mata" (eye blocking dowry) for Ibans once blood has been splashed prior to agreeing to marriage and of course, new fresh heads show prowess, bravery, ability and capability to protect his family, community and land.

- For foundation of new buildings to be stronger and meaningful than the normal practice of not putting in human heads.

- For protection against enemy attacks according to the principle of "attack first before being attacked".

- As a symbol of power and social status ranking where the more heads someone has, the respect and glory due to him. The warleader is called tuai serang (warleader) or raja berani (king of the brave) while kayau anak (small raid) leader is only called tuai kayau (raid leader) whereby adat tebalu (widower rule) after their death would be paid according to their ranking status in the community.

- For territorial expansion where some brave Dayaks intentionally migrated into new areas such as Mujah "Buah Raya" migrated from Skrang to Paku to Kanowit while infighting among Ibans themselves in Batang Ai caused the Ulu Ai Ibans to migrate to Batang Kanyau River in Kapuas, Kalimantan and then proceeded to Katibas and later on Ulu Rajang in Sarawak. The earlier migrations from Kapuas to Batang Ai, Batang Lupar, Batang Saribas and Batang Krian rivers were also made possible by fighting the local tribes like Bukitan.

 

Reasons for abandoning headhunting are:

 

- Peacemaking agreements at Tumbang Anoi, Kalimantan in 1874 and Kapit, Sarawak in 1924.

- Coming of Christianity, with education where Dayaks are taught that headhunting is murder and against the Christian Bible's teachings.

- Dayaks' own realisation that headhunting was more to lose than to gain.

 

Among the most prominent legacy during the colonial rule in the Dutch Borneo (present-day Kalimantan) is the Tumbang Anoi Agreement held in 1874 in Damang Batu, Central Kalimantan (the seat of the Kahayan Dayaks). It is a formal meeting that gathered all the Dayak tribes in Kalimantan for a peace resolution. In the meeting that is reputed taken several months, the Dayak people throughout the Kalimantan agreed to end the headhunting tradition as it believed the tradition caused conflict and tension between various Dayak groups. The meeting ended with a peace resolution by the Dayak people.

 

After mass conversions to Christianity, and anti-headhunting legislation by the colonial powers was passed, the practice was banned and appeared to have disappeared. However, it should be noted that the Brooke-led Sarawak government, although banning unauthorized headhunting, actually allowed "ngayau" headhunting practices by the Brooke-supporting natives during state-sanctioned punitive expeditions against their own fellow people's rebellions throughout the state, thereby never really extinguished the spirit of headhunting especially among the Iban natives. The state-sanctioned troop was allowed to take heads, properties like jars and brassware, burn houses and farms, exempted from paying door taxes and in some cases, granted new territories to migrate into. This Brooke's practice was in remarkable contract to the practice by the Dutch in the neighbouring West Kalimantan who prohibited any native participation in its punitive expeditions. Initially, James Brooke (the first Rajah of Sarawak) did engage the British Navy troop in the Battle of Beting Maru against the Iban and Malay of the Saribas region and the Iban of Skrang under Rentap's charge but this resulted in the Public Inquiry by the British government in Singapore. Thereafter, the Brooke government gathered a local troop who were its allies.

 

Subsequently, the headhunting began to surface again in the mid-1940s, when the Allied Powers encouraged the practice against the Japanese Occupation of Borneo. It also slightly surged in the late 1960s when the Indonesian government encouraged Dayaks to purge Chinese from interior Kalimantan who were suspected of supporting communism in mainland China and also in the late 1990s when the Dayak started to attack Madurese emigrants in an explosion of ethnic violence. After formation of Malaysia, some Iban became trackers during the Malayan Emergency against the Communist Insurgency and thereafter they continue to be soldiers in the armed forces.

 

Headhunting resurfaced in 1963 among Dayak soldiers during the Confrontation Campaign by President Sukarno of Indonesia against the newly created formation of Malaysia between the pre-existing Federation of Malaya, Singapore, Sabah and Sarawak in 16 September 1963. Subsequently, Dayak trackers recruited during the Malayan Emergency against the Communists' Insurgency wanted to behead enemies killed during their military operations but disallowed by their superiors.

 

It should be noted headhunting or human sacrifice was also practised by other tribes such as follows:

 

- Toraja community in Sulawesi used adat Ma’ Barata (human sacrifice) in Rambu Solo’ ritual which is still held until the arrival of the Hindi Dutch which is a custom to honour someone with a symbol of a great warrior and bravery in a war.

- In Gomo, Sumatra, there ware megalithic artefacts where one of them is "batu pancung" (beheading stone) on which to tie any captive or convicted criminals for beheading.

- One distinction was their ritual practice of head hunting, once prevalent among tribal warriors in Nagaland and among the Naga tribes in Myanmar. They used to take the heads of enemies to take on their power.

 

AGRICULTURE

Traditionally, Dayak agriculture was based on actually Integrated Indigenous Farming System. Iban Dayaks tend to plant paddy on hill slopes while Maloh Dayaks prefer flat lands as discussed by King. Agricultural Land in this sense was used and defined primarily in terms of hill rice farming, ladang (garden), and hutan (forest). According to Prof Derek Freeman in his Report on Iban Agriculture, Iban Dayaks used to practice twenty seven stages of hill rice farming once a year and their shifting cultivation practices allow the forest to regenerate itself rather than to damage the forest, thereby to ensure the continuity and sustainability of forest use and/or survival of the Iban community itself. The Iban Dayaks love virgin forests for their dependency on forests but that is for migration, territorial expansion and/or fleeing enemies.

 

Dayaks organised their labour in terms of traditionally based land holding groups which determined who owned rights to land and how it was to be used. The Iban Dayaks practice a rotational and reciprocal labour exchange called "bedurok" to complete works on their farms own by all families within each longhouse. The "green revolution" in the 1950s, spurred on the planting of new varieties of wetland rice amongst Dayak tribes.

 

To get cash, Dayaks collect jungle produce for sales at markets. With the coming of cash crops, Dayaks start to plant rubber, pepper, cocoa, etc. Nowadays, some Dayaks plant oil palm on their lands while others seek employment or involve in trade.

 

The main dependence on subsistence and mid-scale agriculture by the Dayak has made this group active in this industry. The modern day rise in large-scale monocrop plantations such as palm oil and bananas, proposed for vast swathes of Dayak land held under customary rights, titles and claims in Indonesia, threaten the local political landscape in various regions in Borneo.

 

Further problems continue to arise in part due to the shaping of the modern Malaysian and Indonesian nation-states on post-colonial political systems and laws on land tenure. The conflict between the state and the Dayak natives on land laws and native customary rights will continue as long as the colonial model on land tenure is used against local customary law. The main precept of land use, in local customary law, is that cultivated land is owned and held in right by the native owners, and the concept of land ownership flows out of this central belief. This understanding of adat is based on the idea that land is used and held under native domain. Invariably, when colonial rule was first felt in the Kalimantan Kingdoms, conflict over the subjugation of territory erupted several times between the Dayaks and the respective authorities.

 

RELIGION

The Dayak indigenous religion has been given the name Kaharingan, and may be said to be a form of animism. The name was coined by Tjilik Riwut in 1944 during his tenure as a Dutch colonial Resident in Sampit, Dutch East Indies. In 1945, during the Japanese Occupation, the Japanese referred Kaharingan as the religion of the Dayak people. During the New Order in the Suharto regime in 1980, the Kaharingan is registered as a form of Hinduism in Indonesia, as the Indonesian state only recognises 6 forms of religion i.e. Islam, Protestantism, Roman Catholicism, Hindusim, Buddhism and Confucianism respectively. The integration of Kaharingan with Hinduism is not due to the similarities in the theological system, but due to the fact that Kaharingan is the oldest belief in Kalimantan. Unlike the development in Indonesian Kalimantan, the Kaharingan is not recognised as a religion both in Malaysian Borneo and Brunei, thus the traditional Dayak belief system is known as a form of folk animism or pagan belief on the other side of the Indonesian border.

 

Underlying the world-view is an account of the creation and re-creation of this middle-earth where the Dayak dwell, arising out of a cosmic battle in the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are amongst the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder, from the body parts of which the present universe arose stage by stage. This primal sacrificial creation of the universe in all its levels is the paradigm for, and is re-experienced and ultimately harmoniously brought together (according to Dayak beliefs) in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and co-operation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.

 

The best and still unsurpassed study of a traditional Dayak religion in Kalimantan is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963). The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (kamang) dies. On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.

 

Among Iban Dayaks, their belief and way of life can be simply called the Iban religion as per Jenson's book with the same title and has been written by Benedict Sandin and others extensively. It is characterised by a supreme being in the name of Bunsu (Kree) Petara who has no parents and creates everything in this world and other worlds. Under Bunsu Petara are the seven gods whose names are: Sengalang Burong as the god of war and healing, Biku Bunsu Petara as the high priest and second in command, Menjaya as the first shaman (manang) and god of medicine, Selampandai as the god of creation, Sempulang Gana as the god of agriculture and land along with Semarugah, Ini Inda/Inee/Andan as the naturally born doctor and god of justice and Anda Mara as the god of wealth.

 

The life actions and decision-making processes of Iban Dayaks depend on divination, augury and omens. They have several methods to receive omens where omens can be obtained by deliberate seeking or chance encounters. The first method is via dream to receive charms, amulets (pengaroh, empelias, engkerabun) or medicine (obat) and curse (sumpah) from any gods, people of Panggau Libau and Gelong and any spirits or ghosts. The second method is via animal omens (burong laba) which have long-lasting effects such as from deer barking which is quite random in nature. The third method is via bird omens (burong bisa) which have short term effects that are commonly limited to a certain farming year or a certain activity at hands. The forth method is via pig liver divination after festival celebration At the end of critical festivals, the divination of the pig liver will be interpreted to forecast the outcome of the future or the luck of the individual who holds the festival. The fifth but not the least method is via nampok or betapa (self-imposed isolation) to receive amulet, curse, medicine or healing.

 

There are seven omen birds under the charge of their chief Sengalang Burong at their longhouse named Tansang Kenyalang (Hornbill Abode), which are Ketupong (Jaloh or Kikeh or Entis) (Rufous Piculet) as the first in command, Beragai (Scarlet-rumped trogon), Pangkas (Maroon Woodpecker) on the righthand side of Sengalang Burong's family room while Bejampong (Crested Jay) as the second in command, Embuas (Banded Kingfisher), Kelabu Papau (Senabong) (Diard's Trogon) and Nendak (White-rumped shama) on the lefthand side. The calls and flights of the omen birds along with the circumstances and social status of the listeners are considered during the omen interpretations.[38]

The praying and propitiation to certain gods to obtain good omens which indicate God's favour and blessings are held in a series of three-tiered classes of minor ceremonies (bedara), intermediate rites (gawa or nimang) and major festivals (gawai) in ascending order and complexity. Any Iban Dayak will undergo some forms of simple rituals and several elaborate festivals as necessary in their lifetime from a baby, adolescent to adulthood until death. The longhouse where the Iban Dayaks stay is constructed in a unique way to function as for both living or accommodation purposes and ritual or religious practices. Nearby the longhouse, there is normally a small and simple hut called langkau ampun/sukor (forgiveness/thanksgiving hut) built to place offerings to deities. Sometimes, when potentially bad omens are encountered, a small hut is quickly built and a fire is started before saying prayers to seek good outcomes.Common among all these propitiations are that prayers to gods and/or other spirits are made by giving offerings ("piring"), certain poetic leka main and animal sacrifices ("genselan") either chickens or pigs. The number (leka or turun) of each piring offering item is based on ascending odd numbers which have meanings and purposes as below:

 

- piring 3 for piring ampun (mercy) or seluwak (wastefulness spirit)

- piring 5 for piring minta (request) or bejalai (journey)

- piring 7 for piring gawai (festival) or bujang berani (brave warrior)

- piring 9 for sangkong (including others) or turu (leftover included)

 

Piring contains offering of various traditional foods and drinks while genselan is made by sacrificing chickens for bird omens or pigs for animal omens.

 

Bedara is commonly held for any general purposes before holding any rites or festivals during which a simple "miring" ceremony is done to prepare and divide piring offerings into certain portions followed by a "sampi ngau bebiau" (prayer and cleansing) poetic speeches. This most simple ceremonies have categories such as bedara matak held at the longhouse family bilek room, bedara mansau performed at the family ruai gallery, berunsur (cleansing) carried out at the tanju and river, minta ujan tauka panas (request for rain or sunniness).

 

The intermediate and medium-sized propitiatory rites are known as "gawa" (ritually working) with its main highlight called "nimang" (poetic incantation) that is recited by lemambang bards besides miring ceremonies. This category is smaller than or sometimes relegated from the full-scaled and thus costly festivals for cost savings but still maintaining the effectiveness to achieve the same purpose. Included in this category are "sandau ari" (mid-day ritual) held at the tanju verandah, gawai matak (unripe feast), gawa nimang tuah (Luck feast), enchaboh arong (head feast) and gawa timang beintu-intu (life caring feasts.

 

The major festivals comprise at least seventh categories which are related to major aspects of Iban's traditional way of life i.e. agriculture, headhunting, fortune, health, death, procreation and weaving.

 

With paddy being the major sustenance of life among Dayaks, so the first major category comprises the agricultural-related festivals which are dedicated to paddy farming to honour Sempulang Gana who is the deity of agriculture. It is a series of festivals that include Gawai Batu (Whetstone Festival), Gawai Ngalihka Tanah (Soil Ploughing Festival), Gawai Benih (Seed Festival), Gawai Ngemali Umai (Farm Healing Festival), Gawai Matah (Harvest Initiation Festival) and Gawai Basimpan (Paddy Storing Festival). According to Derek Freeman, there are 27 steps of hill paddy farming. One common ritual activity is called "mudas" (making good) any omens found during any farming stages especially the early bush clearing stage.

 

The second category includes the headhunting-related festivals to honour the most powerful deity of war, Sengalang Burong that comprises Gawai Burong (Bird Festival) and Gawai Amat/Asal (Real/Original Festival) with their successive ascending stages with most famous one being Gawai Kenyalang (Hornbill Festivla). This is perhaps the most elaborate and complex festivals which can last into seven successive days of ritual inchantation by lemambang bards. It is held normally after instructed by spirits in dreams. It is performed by tuai kayau (raid leader) called bujang berani (leading warriors) and war leader (tuai serang) who are known as "raja berani" (bravery king). In the past, this festival is vital to seek divine intervention to defeat enemies such as Baketan, Ukit and Kayan during migrations into new territories.

 

With the suppression of headhunting, the next important and third category relates to the death-related rituals among which the biggest celebration is the Soul Festival (Gawai Antu) to honour the souls of the deads especially the famous and brave ones who are invited to visit the living for the Sebayan (Haedes) to feast and to bestow all sorts of helpful charms to the living relatives. The raja berani (brave king) can be honoured by his descendants up to three times via Gawai Antu. Other mortuary ceremonies are "beserara bungai" (flower separation) held 3 days after burial, ngetas ulit (mourning termination), berantu (Gawai Antu) or Gawai Ngelumbong (Entombing Festival).

 

The fourth category in term of complexity and importance is the fortune-related festivals which consist of Gawai Pangkong Tiang (Post Banging Festival) after transferring to a new longhouse, Gawai Tuah (Luck Festival) with three ascending stages to seek and to welcome lucks, and Gawai Tajau (Jar Festival) to welcome newly acquired jars.

 

The fifth category consists of the health-related festivals to request for curing from sickness by Menjaya or Ini Andan such as in Gawai Sakit (Sickness Festival) which is held after other smaller attempts have failed to cure the sicked persons such as begama (touching), belian (various manang rituals), Besugi Sakit (to ask Keling for curing via magical power) and Berenong Sakit (to ask for curing by Sengalang Burong) in the ascending order. Manang is consecrated via an official ceremony called "Gawai Babangun" (Manang Consecration Festival). The shaman (manang) of the Iban Dayaks have various types of pelian (ritual healing ceremony) to be held in accordance with the types of sickness determined by him through his glassy stone to see the whereabouts of the soul of the sick person. Besides, Gawai Burung can also be used for healing certain difficult-to-cure sickness via magical power by Sengalang Burong especially nowadays after headhunting has been stopped. Other self-caring ritual ceremonies that are related to wellness and longevity are Nimang Bulu (Hair Adding Ceremony), Nimang Sukat (Destiny Ceremony) and Nimang Buloh Ayu (Life-Bamboo Ceremony).

 

The sixth category of festivals pertains to procreation. Gawai Lelabi (River Turtle Festival) is held to pray to the deity of creation called Selampadani, toannounce the readiness of daughters for marriage and to solicit a suitable suitor. This is where those men with trophy head skulls become leading contenders. The wedding ceremony is called Melah Pinang (Areca nut Splitting). The god of creation Selampandai is invoked here for fertility of the daughters to bear many children. There is a series of ritual rites from birth to adolescence of children.

 

The last and seventh category is Gawai Ngar (Cotton-Dyeing Festival) which is held by women who are involved in weaving pua kumbu for conventional use and ritual purposes. Ritual textiles woven by Iban women are used in the Bird Festival and in the past used to receive trophy heads. The ritual textiles have specific "enkeramba" (anthropomorphic) motifs that represent igi balang (trophy head), tiang ranyai (shrine pole), cultural heroes of Panggau and Gelong, deities and antu gerasi (demon figure).

 

Over the last two centuries, some Dayaks converted to Christianity, abandoning certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo. Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions. Relations, however between all religious groups are generally good.

 

Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion. However many Christian Dayak has changed their name to European name but some minority still maintain their ancestors traditional name.

 

An example of common identity, over and above religious belief, is the Melanau group. Despite the small population, to the casual observer, the coastal dwelling Melanau of Sarawak, generally do not identify with one religion, as a number of them have Islamised and Christianised over a period of time. A few practise a distinct Dayak form of Kaharingan, known as Liko. Liko is the earliest surviving form of religious belief for the Melanau, predating the arrival of Islam and Christianity to Sarawak. The somewhat patchy religious divisions remain, however the common identity of the Melanau is held politically and socially. Social cohesion amongst the Melanau, despite religious differences, is markedly tight within their small community.

 

Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayaks' religion are missionaries. For example Reverend William Howell contributed numerous articles on the Iban language, lore and culture between 1909 and 1910 to the Sarawak Gazette. The articles were later compiled in a book in 1963 entitled, The Sea Dayaks and Other Races of Sarawak.

 

WIKIPEDIA

(for further pictures please go to the link at the end of page!)

Krems an der Donau (Stein)

Community Krems at the Danube

www.krems.gv.at

History

Stein, copper engraving, Georg Matthäus Vischer, 1672

© IMAREAL, Austrian Academy of Sciences

The twin city of Krems-Stein in 1995 celebrating the 1000 year jubilee, is one of the oldest cities in Austria. The terrace formation, the favorable climate and location at the crossroads of the Danube trade route with the north-south connections from the Waldviertel (Wood district) and the wine district (Weinviertel) favored for thousands of years the colonization of the area and contributed essentially to the development as a center in the Danube region.

For a far into the early days reaching settlement tradition speak finds from the Paleolithic (Hundssteig, Wachtberg, 30000-25000 BC), from the Neolithic period (ceramic cultures), but also the special role of the region in the Early Bronze Age Unetice Culture (1800-1500 BC) as well as traces of the urn field culture of the late Bronze Age and the Hallstatt culture (800-400 BC). In the La Tène period settled here probably celticized groups, in the Roman period the area belonged since the beginning of the second Century to the sphere of influence of the Germanic Marcomanni. According to the biography of Saint Severin ("Vita Severini") the center of the Germanic Rugians in the second half of the 5th Century probably lay in the area of Krems-Stein, for the next century the cemetery in Unter-Rohrendorf proves the presence of the Lombards.

First time mentioned by name Krems is in a charter of Emperor Otto III of 9th August 995 as orientalis urbs que dicitur Chremisa - as a fortified place in the East which is named the Chremisa. The settlement then lay on the eastern border of the small Mark Ostarrîchi in close proximity to Moravia, but soon it grew beyond the castle district and developed in the 11th Century to a market settlement around the High market (Hoher Markt). Since 1014 Krems was due to a Royal donation (Königsschenkung) parish. The sister city of Stein is only in the second half of the 11th century (1072) named. Its center was the to parish Krems belonging Michael Church. Stone primarily was a toll and loading berth for salt, wine and grain. From skipper settlement arose a market and in the 12th Century a town settlement (since 1144). The character as a city of Krems is yet a little earlier for the year 1136 proven.

The position at the Danube the two cities had assigned their complementary functions: Stein lay directly at the stream and became toll and landing place for ships, had but due to the rising hillsides little space for large commercial and market places and construction activity. Krems, however, was cut by tributaries and floodplains from the main stream, but offered plenty of space for colonization and markets as well as the protection of a mighty castle.

Around 1150 Krems was the most important commercial center in the country. In the tower of the town castle of Krems at the steep slope of the High market between 1130-190 the first Babenberg coin, the Kremser penny, was minted. On the world map of the Arab scholar Idrisi Krems is named before Vienna, which only in subsequent time should surpass Krems. The city's growth ​​probably already in the first half of the 12th Century the relocation of the parish of St. Stephen's Church on woman mountain (Frauenberg - now Piaristenkirche) to the foot of the mountain made necessary where the new Vitus church became parish. End of the 12th Century Krems was surrounded by a city wall, 1196 the first city judge is testified. The city has been expanded several times and extended in the late Middle Ages from the Steiner Tor in the west to the Krems river in the east. The Dominican monastery, founded in 1236 was initially outside the city.

Stein evolved from the high terrace in the direction of Nicholas church, which in 1283 was elevated into the status of a parish. In the late Middle Ages, the area between Landstraße and the Danube was built-up and the city in the area of the in 1223/1224 founded Minorits monastery (consecration of the church in 1264) and between Reisperbach and Linzertor extended.

Both cities since the beginning of the 12th Century were princely and complemented each other as land and Danube trading venues. Their close relationship has led to a unique construction as a twin city. Both cities had a civic community with its own military and financial sovereignty, but had a common municipal law (1305) and a common municipal judge and later mayor (since 1416). 1463 Emperor Frederick III the two cities conferred a common coat of arms, the imperial double-headed eagle in gold on a black background. In addition to Krems-Stein only Wiener Neustadt and Vienna had the privilege to lead the double eagle. The union of the cities existed until 1849, after 90 years of independence of Stein, in 1939 took place the recent merger.

The economic boom in the late Middle Ages was based on the viticulture and trade with wine, salt and iron. In Stein shipping formed a significant economic factor. 1463 Stein received by the Emperor Frederick III the privilege to build a fixed bridge, the second oldest after Vienna in the area of the Austrian course of the Danube river.

From the richness and self-conciousness of the citizenship testifies the in 1265 built "Gozzoburg" of the mighty city judge Gozzo of Krems, a castle-like town house with loggia. The appearance of both cities is characterised of the numerous houses from the 15th and 16th century, which are designed with bay windows, sgraffito and paintings and as well as arcade courtyards inside. A characteristic of both cities are the since the High Middle Ages profable "vintage courtyards" of monasteries and bishoprics, which were used to store wine and served for the administration of the monastic possessions, such as the Passau courtyards, the Kremsmünstererhof or the Göttweigerhof. The Göttweigerhofkapelle (chapel) is equipped with valuable frescoes from the early 14th Century. About 1500 Krems through the work of the Augsburg artist Jörg Breu became a center of the Danube School.

Since the second half of the 16th Century Krems was mostly Protestant. The resistance of the citizens against the recatholicization in 1593 led to the loss of all privileges. It was not until 1615 as Emperor Matthias cancelled the harsh verdict and restored the independence of the city. A big part in the Catholic restoration played the in 1616 settled Jesuits who ran the school and by their theater performances became famous. In addition to the Jesuit college emerged in the time of the Counter-Reformation the Capuchin Monastery Und (1614) and the early Baroque new building of the Kremser parish church, in which renowned Italian artists took part.

The 17th Century due to the shift of international trade routes and the decline of the importance of the Danube trade brought an economic downturn. Severe damages the city suffered in 1645 by the Swedes, who besieged Krems, conquered and extended it to the main fortress, and by the reconquest a year later. It was only after 1700 as a upswing set in again, which found its expression in the Baroque style of the city. Employers for the resident artists or handicrafts were the big monasteries of the country. One of the most important painters of this period was Martin Johann Schmidt, the Kremser Schmidt, until his death (1801) in Stein maintaining a painting workshop.

In the second half of the 18th Century changed the ecclesiastical structures of the city. The since 1616 the Jesuits transmitted Frauenberg church was taken over by the Piarists in 1776 after the abolition of the Order (1773). 1783 the Dominican Monastery, 1796 the Minorit's monastery and the Capuchin monastery was abolished and profaned.

The biggest change of the cityscape since the Middle Ages took place in the 19th Century by the removal of the ramparts and the city gates. Remained except for remnants of the wall only the Steinertor (gate), which became the symbol of the city. Of the in the course of industrialization established factories of importance were the leather factory in Rehberg, the factory for the manufacturing of mats and rugs made ​​of coconut fibres in Stein and the first quartz millstone factory of Austria. Great reputation also enjoyed the organ builders Zachistal, Capek and Hradetzky and the Kremser bell founders, including Matthias Prininger, Ferdinand Vötterlechner and Johann Gottlieb Jenichen. In the last third of the century followed the connection to the railway network, 1909, the Donauuferbahn (railway line along the Danube) was opened.

After the Second World War - on 2nd April 1945, there was heavy bombing - succeeded the city to preserve the architectural heritage largely in its original state and to connect it with modernity. The successful revitalization already received international recognition, Krems in 1975, 1979 and 2009 was Europa Nostra award winner. The city with the "Art Mile" in Stein (Kunsthalle, Museum of Caricature and Artothek), the Danube Festival and numerous cultural events developed to one of the most important cultural centers in Lower Austria .

The art treasures of the city as well as tradition and the history of wine-growing presents the "museumkrems" in the former Dominican church. Which the in 1994 founded and in 1995 opened "Danube University", Krems became 13th Austrian university town and is since 2002 the seat of a University of Applied Sciences (International Management Center). With the since 1998 annually realized Wachau Marathon Krems itself also could established as a "sports city".

In the 1970s, the city once again experienced a major expansion. In 1972 joined the community of Hollenburg Krems. The once separating Danube became the connecting element between the urban north and the "orchard" in the south. Meanwhile, the "Southtown" became integral part of the city, but could maintain its rural character.

Krems has partnerships with cities in Denmark, Germany, France, Czech Republic and the USA.

geschichte.landesmuseum.net/index.asp?contenturl=http://g...

Is an island nation in the eastern Caribbean Sea on the boundary with the Atlantic Ocean. Part of the Lesser Antilles, it is located north/northeast of the islands of Saint Vincent and the Grenadines, northwest of Barbados and south of Martinique. Its size is 620 km² with an estimated population of 160,000. Its capital is Castries. The island nation has been the home of two Nobel laureates, Arthur Lewis and Derek Walcott. It is the nation with the second most such honorees per capita after Faroe Islands.

One of the Windward Islands, it was named for Saint Lucy of Syracuse by the French, the first European colonizers. They signed a treaty with the native Carib peoples in 1660. Great Britain took control of the island from 1663 to 1667; in ensuing years, it was at war with France 14 times and rule of the island changed frequently. In 1814, Britain finally took control of the island. Because it switched so often between British and French control, St.Lucia was also known as the "Helen of the West Indies."

Saint Lucia has a legal system based on British common law. The judiciary is independent and conducts generally fair public trials. St Lucia is ranked as the 25th most-free economy in the world in 2010. Saint Lucia scores above the world average in seven economic freedoms, including business freedom, freedom from corruption, and monetary freedom. The entrepreneurial environment is efficient and transparent, and efforts to eliminate price controls have encouraged economic growth. The government implements penalties for corruption through the relatively efficient judicial system. The financial sector has weathered the global financial crisis, but the recession has hurt tourism.

Representative government came about in 1924 (with universal adult suffrage from 1953). From 1958 to 1962 the island was a member of the Federation of the West Indies. Finally, on February 22, 1979, Saint Lucia became an independent state of the Commonwealth of Nations. The island nation celebrates this every year with a public holiday. It is also a member of La Francophonie.

 

History

Pleae go to

en.wikipedia.org/wiki/History_of_Saint_Lucia

 

Geography

Saint Lucia is one of many small land masses composing the insular group known as the Windward Islands. Unlike large limestone areas such as Florida, Cuba, and the Yucatan Peninsula, or the Bahamas, which is a small island group composed of coral and sand, St. Lucia is a typical Windward Island formation of volcanic rock that came into existence long after much of the region had already been formed.

 

St. Lucia's physical features are strikingly beautiful. Dominated by high peaks and rain forests in the interior, the 616 square-kilometer island is known for the twin peaks of Gros Piton and Petit Piton on the southwestern coast, its soft sandy beaches, and its magnificent natural harbors. Mount Gimie, the highest peak, is located in the central mountain range and rises to 958 meters above sea level, a contrast that is also evident in the abrupt climatic transition from coastal to inland areas. The steep terrain also accentuates the many rivers that flow from central St. Lucia to the Caribbean. Fertile land holdings, which support banana farming, are scattered throughout the island.

 

St. Lucia has a tropical, humid climate moderated by northeast trade winds that allow for pleasant year-round conditions. Mean annual temperatures range from 26 to 32 °C at sea level and drop to an average of 13 °C in the mountain peaks. The abundant annual rainfall accumulates to approximately 200 centimeters, with most precipitation occurring during the June to December wet season. Hurricanes are the most severe climatic disturbance in this area and have been known to cause extensive damage. Although St. Lucia has historically been spared from serious hurricane destruction, Hurricane Allen decimated the agricultural sector and claimed nine lives in 1980.

Saint Lucia is in the Caribbean, an island between the Caribbean Sea and North Atlantic Ocean, north of Trinidad and Tobago. The capital city of Saint Lucia is Castries, where about one third of the population lives. Major towns include Gros Islet, Soufrière and Vieux Fort.

 

Other info

Oficial Name:

Saint Lucia

 

Independence:

22 February 1979

 

Area:

616km2

 

Inhabitants:

155.000

 

Languages:

English [eng] 1,600 in Saint Lucia (2004). Dialects: Saint Lucian English. Classification: Indo-European, Germanic, West, English

More information.

 

Saint Lucian Creole French [acf] 158,178 in Saint Lucia (2001). Population total all countries: 357,128. Also spoken in Dominica, France, Grenada, Guyana, Trinidad and Tobago. Alternate names: Patwa, Patois, Kwéyòl, Lesser Antillean Creole French. Dialects: Not intelligible with Standard French. Saint Lucia Creole French is close to Dominican Creole French (97% to 99% intelligibility). Goodman (1964) says all French creoles of the Caribbean are somewhat inherently intelligible to each other's speakers. The dialect of Dominica is virtually the same as Saint Lucia. Classification: Creole, French based

 

Capital city:

Castries

 

Meaning country name:

According to tradition, named after Saint Lucy by French sailors shipwrecked on the island on 13 December 1502 – the feast day of Saint Lucy.

 

Description Flag:

The flag of Saint Lucia was adopted on March 1, 1967. The exact design has varied. The current flag is blue, with a gold isosceles triangle below a black arrowhead; the upper edges of the arrowhead have a white border.

The blue color stands for the blue sky and blue ocean that surround the island, and for fidelity. Gold stands for sunshine and prosperity. The black and white portions symbolize racial harmony, although the majority of black shows the dominant influence of black culture over European culture. The triangle parts of the design are intended to evoke the Pitons, the island's two large peaks that rise from the ocean and are recognized symbols of the island.

 

Coat of arms:

The Saint Lucian Coat of Arms was designed by Sydney Bagshaw in 1967 and was adopted in the same year during pre-independence and at the time of Internal self-government. The national motto is found at the bottom.

This symbol represents the official seal of the Government of Saint Lucia. The following is a brief description of the Coat of Arms.

Tudor Rose - England

Fleur de lis - France

Stool - Africa

Torch - Beacon to light the path

Saint Lucia Parrot - Amazona versicolor, the national bird

 

Motto:

"The Land, The People, The Light"

 

National Anthem: Sons and Daughters of Saint Lucia

 

Sons and daughters of Saint Lucia,

love the land that gave us birth,

land of beaches, hills and valleys,

fairest isle of all the earth.

Wheresoever you may roam,

love, oh, love your island home.

Gone the times when nations battled

for this 'Helen of the West,

gone the days when strife and discord

Dimmed her children's toil and rest.

Dawns at last a brighter day,

stretches out a glad new way.

May the good Lord bless our island,

guard her sons from woe and harm!

May our people live united,

strong in soul and strong in arm!

Justice, Truth and Charity,

our ideal for ever be!

 

Internet Page: www.stlucia.gov.lc

www.stlucia.org

www.slucia.com

 

Saint Lucia in diferent languages

 

eng | dan | dsb | est | fin | hsb | hun | jav | lld | nor | pol | que | roh | sme | sqi | swa | swe | vor | wol | zza: Saint Lucia

acf | hat: Sent Lisi

afr | nld: Saint Lucia; Sint Lucia

eus | lin: Santa Luzia

fra | nrm: Sainte-Lucie

glg | spa: Santa Lucía

ind | msa: Saint Lucia / سينت لوسيا

ltz | nds: Saint Lucia / Saint Lucia

oci | por: Santa Lúcia

arg: Santa Luzía

ast: Santa Llucía

aze: Sent-Lüsiya / Сент-Лүсија

bam: Sɛnti-Lisi

bos: Sveta Lucija / Света Луција

bre: Saint-Lucia

cat: Santa Lucia

ces: Svatá Lucie

cor: Sen Lusia

crh: Seynt-Lusiya / Сейнт-Лусия

cym: Sant Lwsia

deu: Sankt Lucia / Sankt Lucia; Saint Lucia / Saint Lucia

epo: Sent-Lucio

fao: Saint Lusia

frp: Santa-Lucie

fry: Sint Lusia

fur: Sante Lucie

gla: Naomh Lùisia

gle: San Lúicia / San Lúicia

glv: Noo Lucia

hrv: Sveta Lucija

ibo: Sent Lusia

ina: Sancte Lucia

isl: Sankti Lúsía

ita: Santa Lucia; Saint Lusia

jnf: Sainte Lucie

kaa: Sent-Lyusiya / Сент-Люсия

kmr: Sênt-Lûsî / Сент-Луси / سێنت لووسی

kur: Sênt Lûsya / سێنت لووسیا

lat: Sancta Lucia

lav: Sentlūsija

lit: Sent Lusija

mlg: Sainta Lusia

mlt: Santa Luċija

mol: Sfânta Lucia / Сфынта Лучия

rmy: Svunto Lučiya / स्वुन्तो लुचिया

ron: Sfânta Lucia

rup: Ayia Lucia

scn: Santa Lucìa

slk: Svätá Lucia

slo: Sviatju Lucia / Свиатйу Луциа

slv: Saint Lucija

smg: Sent Liusėjė

srd: Santa Lughia

tet: Santa Lúsia

tuk: Sent-Lýusiýa / Сент-Люсия

tur: Sen Lucia; Saint Lucia

uzb: Sent-Lyusiya / Сент-Люсия; Avliyo Lyusiya / Авлиё Люсия; Muqaddas Lyusiya / Муқаддас Люсия

vie: Xan Lu-xi

vol: Saluda-Luseän

wln: Sinte Luceye

alt | che | kbd | kir | kjh | kom | krc | kum | tyv | udm: Сент-Люсия (Sent-Ljusija)

mon | oss: Сент-Люси (Sent-Ljusi)

abq: Сент-Люсия (Sent-Łjusija)

bak: Сент-Люсия / Sent-Lyusiya

bel: Святая Лусія / Sviataja Łusija; Сьвятая Люсія / Śviataja Lusija; Сент-Лусія / Sient-Łusija; Сэнт-Люсія / Sent-Lusija

bul: Сейнт Люсия (Sejnt Ljusija); Света Лусия (Sveta Lusija)

chm: Сент-Люсий (Sent-Ljusij)

chv: Сент-Люсийӑ (Sent-Ljusijă)

kaz: Сент-Люсия / Sent-Lywsïya / سەنت-ليۋسيا

mkd: Света Луција (Sveta Lucija)

rus: Сент-Люсия (Sent-Ljusija); Святая Люсия (Svjataja Ljusija)

srp: Света Луција / Sveta Lucija

tat: Сент-Люсия / Sent-Lüsiä

tgk: Сент-Люсия / سنت لوسیه / Sent-Ljusija; Люсияи Муқаддас / لوسیۀ مقدس / Ljusijai Muqaddas

ukr: Сент-Люсія (Sent-Ljusija)

ara: سان لوسيا (Sān Lūsiyā); سانت لوسيا (Sānt Lūsiyā)

fas: سنت لوسیا / Sent Lusiyâ; سنت لوشا / Sent Lušâ

prs: سینت لوسیا (Sēnt Lūsiyā)

pus: سېنټ لوسيا (Senṫ Lūsiyā)

uig: سېنت ليۇسىيە / Sént Lyusiye / Сент-Люсия

urd: سینٹ لوشیا (Senṫ Lūšiyā); سینٹ لوچیا (Senṫ Lūčiyā); سینٹ لوسیا (Senṫ Lūsiyā)

div: ސެންޓް ލޫސިއާ (Senṫ Lūsi'ā)

heb: סנט-לוצ׳יה (Senṭ-Lûčiyah); סנט-לוסיה (Senṭ-Lûsyah); סינט-לוסיה / סיינט-לוסיה (Seynṭ-Lûsyah); סנט-לושה (Senṭ-Lûšah); סינט-לושה / סיינט-לושה (Seynṭ-Lûšah); סנטה לוסיה (Sanṭah Lûsiyah)

lad: סאנטה לוסיה / Santa Lusia

yid: סײנט לוציאַ (Seynt Lutsya)

amh: ሴንት ሉሺያ (Sent Lušiya)

ell-dhi: Αγία Λουκία (Agía Loykía); Σάντα Λουτσία (Sánta Loytsía); Σάντα Λουσία (Sánta Loysía)

ell-kat: Ἁγία Λουκία (Hagía Loykía); Σάντα Λουτσία (Sánta Loytsía)

hye: Սենթ Լուչիա (Senṭ Louč̣ia)

kat: სენტ-ლუსია (Sent-Lusia)

hin: सेंट लूसिया (Seṁṭ Lūsiyā); सेंट लुसिया (Seṁṭ Lusiyā)

nep: सेन्ट लुसिया (Senṭ Lusiyā)

ben: সেন্ট লুসিয়া (Senṭ Lusiyā)

pan: ਸੇਂਟ ਲੂਸੀਆ (Sẽṭ Lūsīā)

kan: ಸೇಂಟ್ ಲೂಷಿಯ (Sēṁṭ Lūṣiya)

mal: സെന്റ് ലൂസിയ (Senṟ Lūsiya); സെയ്ന്റ് ലൂസിയ (Seynṟ Lūsiya)

tam: சென் லூசியா (Čeṉ Lūčiyā)

tel: సెయింట్ లూసియా (Seyiṁṭ Lūsiyā); సేంట్ లూసియా (Sēṁṭ Lūsiyā)

zho: 聖露西亞/圣露西亚 (Shèng Lùxīyà)

jpn: セント・ルシア (Sento Rushia); セントルシア (Sentorushia)

kor: 세인트루시아 (Seinteu Lusia)

mya: စိန့္လူစီယာ (Seĩ́ Lusiya)

tha: เซนต์ลูเซีย (Sēn[d] Lūsiya)

khm: សង់លូស៊ីយ៉ា (Săṅ Lūsīyā); សាំងលូស៊ី (Sāṁṅ Lūsī)

 

(further information is available by clicking on the link at the end of page!)

History of the City St. Pölten

In order to present concise history of the Lower Austrian capital is in the shop of the city museum a richly illustrated full version on CD-ROM.

Tip

On the occasion of the commemoration of the pogroms of November 1938, the Institute for Jewish History of Austria its virtual Memorbuch (Memory book) for the destroyed St. Pölten Jewish community since 10th November 2012 is putting online.

Prehistory

The time from which there is no written record is named after the main materials used for tools and weapons: Stone Age, Bronze Age, Iron Age. Using the latest technologies, archaeologists from archaeological finds and aerial photographs can trace a fairly detailed picture of life at that time. Especially for the time from the settling down of the People (New Stone Age), now practicing agriculture and animal husbandry, in the territory of St. Pölten lively settlement activity can be proved. In particular, cemeteries are important for the research, because the dead were laid in the grave everyday objects and jewelry, the forms of burial changing over time - which in turn gives the archeology valuable clues for the temporal determination. At the same time, prehistory of Sankt Pölten would not be half as good documented without the construction of the expressway S33 and other large buildings, where millions of cubic meters of earth were moved - under the watchful eyes of the Federal Monuments Office!

A final primeval chapter characterized the Celts, who settled about 450 BC our area and in addition to a new culture and religion also brought with them the potter's wheel. The kingdom of Noricum influenced till the penetration of the Romans the development in our area.

Roman period, migrations

The Romans conquered in 15 BC the Celtic Empire and established hereinafter the Roman province of Noricum. Borders were protected by military camp (forts), in the hinterland emerged civilian cities, almost all systematically laid out according to the same plan. The civil and commercial city Aelium Cetium, as St. Pölten was called (city law 121/122), consisted in the 4th Century already of heated stone houses, trade and craft originated thriving urban life, before the Romans in the first third of the 5th Century retreated to Italy.

The subsequent period went down as the Migration Period in official historiography, for which the settlement of the Sankt Pöltner downtown can not be proved. Cemeteries witness the residence of the Lombards in our area, later it was the Avars, extending their empire to the Enns.

The recent archaeological excavations on the Cathedral Square 2010/2011, in fact, the previous knowledge of St.Pölten colonization not have turned upside down but enriched by many details, whose full analysis and publication are expected in the near future.

Middle Ages

With the submission of the Avars by Charlemagne around 800 AD Christianity was gaining a foothold, the Bavarian Benedictine monastery of Tegernsee establishing a daughter house here - as founder are mentioned the brothers Adalbert and Ottokar - equipped with the relics of St. Hippolytus. The name St. Ypolit over the centuries should turn into Sankt Pölten. After the Hungarian wars and the resettlement of the monastery as Canons Regular of St. Augustine under the influence of Passau St. Pölten received mid-11th Century market rights.

In the second half of the 20th century historians stated that records in which the rights of citizens were held were to be qualified as Town Charters. Vienna is indeed already in 1137 as a city ("civitas") mentioned in a document, but the oldest Viennese city charter dates only from the year 1221, while the Bishop of Passau, Konrad, already in 1159 the St. Pöltnern secured:

A St. Pöltner citizen who has to answer to the court, has the right to make use of an "advocate".

He must not be forced to rid himself of the accusation by a judgment of God.

A St. Pöltner citizen may be convicted only by statements of fellow citizens, not by strangers.

From the 13th Century exercised a city judge appointed by the lord of the city the high and low jurisdiction as chairman of the council meetings and the Municipal Court, Inner and Outer Council supported him during the finding of justice. Venue for the public verdict was the in the 13th Century created new marketplace, the "Broad Market", now the town hall square. Originally square-shaped, it was only later to a rectangle reduced. Around it arose the market district, which together with the monastery district, the wood district and the Ledererviertel (quarter of the leather goods manufacturer) was protected by a double city wall.

The dependence of St. Pölten of the bishop of Passau is shown in the municipal coat of arms and the city seal. Based on the emblem of the heraldic animal of the Lord of the city, so the Bishop of Passau, it shows an upright standing wolf holding a crosier in its paw.

Modern Times

In the course of the armed conflict between the Emperor Frederick III . and King Matthias of Hungary pledged the Bishop of Passau the town on the Hungarian king. From 1485 stood Lower Austria as a whole under Hungarian rule. The most important document of this period is the awarding of the city coat of arms by King Matthias Corvinus in the year 1487. After the death of the opponents 1490 and 1493 could Frederick's son Maximilian reconquer Lower Austria. He considered St. Pölten as spoils of war and had no intention of returning it to the diocese of Passau. The city government has often been leased subsequently, for instance, to the family Wellenstein, and later to the families Trautson and Auersperg.

That St. Pölten now was a princely city, found its expression in the coat of arms letter of the King Ferdinand I. from 1538: From now on, the wolf had no crosier anymore, and the from the viewer's point of view left half showed the reverse Austrian shield, so silver-red-silver.

To the 16th Century also goes back the construction of St. Pöltner City Hall. The 1503 by judge and council acquired house was subsequently expanded, rebuilt, extended and provided with a tower.

A for the urban history research important picture, painted in 1623, has captured scenes of the peasant uprising of 1597, but also allows a view to the city and lets the viewer read some of the details of the then state of construction. The economic inconveniences of that time were only exacerbated by the Thirty Years War, at the end of which a fifth of the houses were uninhabited and the citizenry was impoverished.

Baroque

After the successful defense against the Turks in 1683, the economy started to recover and a significant building boom began. Lower Austria turned into the land of the baroque abbeys and monasteries, as it is familiar to us today.

In St. Pölten, the change of the cityscape is closely connected to the Baroque architect Jakob Prandtauer. In addition to the Baroquisation of the interior of the cathedral, a number of buildings in St. Pölten go to his account, so the reconstruction of the castle Ochsenburg, the erection of the Schwaighof and of the core building of the Institute of the Blessed Virgin Mary (Englische Fräuleins - English Maidens) - from 1706 the seat of the first school order of St.Pölten - as well as of several bourgeois houses.

Joseph Munggenast, nephew and co-worker of Prandtauer, completed the Baroquisation of the cathedral, he baroquised the facade of the town hall (1727) and numerous bourgeois houses and designed a bridge over the Traisen which existed until 1907. In the decoration of the church buildings were throughout Tyroleans collaborating, which Jakob Prandtauer had brought along from his homeland (Tyrol) to St. Pölten, for example, Paul Troger and Peter Widerin.

Maria Theresa and her son Joseph II: Their reforms in the city of the 18th Century also left a significant mark. School foundings as a result of compulsory education, the dissolution of the monasteries and hereinafter - from 1785 - the new role of St. Pölten as a bishop's seat are consequences of their policies.

1785 was also the year of a fundamental alteration of the old Council Constitution: The city judge was replaced by one magistrate consisting of five persons, at the head was a mayor. For the first mayor the painter Josef Hackl was chosen.

The 19th century

Despite the Napoleonic Wars - St. Pölten in 1805 and 1809 was occupied by the French - and despite the state bankruptcy of 1811, increased the number of businesses constantly, although the economic importance of the city for the time being did not go beyond the near vicinity.

Against the background of monitoring by the state secret police, which prevented any political commitment between the Congress of Vienna and the 1848 revolution, the citizens withdrew into private life. Sense of family, fostering of domestic music, prominent salon societies in which even a Franz Schubert socialized, or the construction of the city theater were visible signs of this attitude.

The economic upswing of the city did not begin until after the revolution of the year 1848. A prerequisite for this was the construction of the Empress Elisabeth Western Railway, moving Vienna, Linz, soon Salzburg, too, in a reachable distance. The city walls were pulled down, St. Pölten could unfold. The convenient traffic situation favored factory start-ups, and so arose a lace factory, a revolver factory, a soap factory or, for example, as a precursor of a future large-scale enterprise, the braid, ribbon and Strickgarnerzeugung (knitting yarn production) of Matthias Salcher in Harland.

In other areas, too, the Gründerzeit (years of rapid industrial expansion in Germany - and Austria) in Sankt Pölten was honouring its name: The city got schools, a hospital, gas lanterns, canalization, hot springs and summer bath.

The 20th century

At the beginning of the 20th Century the city experienced another burst of development, initiated by the construction of the power station in 1903, because electricity was the prerequisite for the settlement of large companies. In particular, the companies Voith and Glanzstoff and the main workshop of the Federal Railways attracted many workers. New Traisen bridge, tram, Mariazell Railway and other infrastructure buildings were erected; St. Pölten obtained a synagogue. The Art Nouveau made it repeatedly into the urban architecture - just think of the Olbrich House - and inspired also the painting, as exponents worth to be mentioned are Ernst Stöhr or Ferdinand Andri.

What the outbreak of the First World War in broad outlines meant for the monarchy, on a smaller scale also St. Pölten has felt. The city was heavily impacted by the deployment of army units, a POW camp, a military hospital and a sick bay. Industrial enterprises were partly converted into war production, partly closed. Unemployment, housing emergency and food shortages long after the war still were felt painfully.

The 1919 to mayor elected Social Democrat Hubert Schnofl after the war tried to raise the standard of living of the people by improving the social welfare and health care. The founding of a housing cooperative (Wohnungsgenossenschaft), the construction of the water line and the establishment of new factories were further attempts to stimulate the stiffening economy whose descent could not be stopped until 1932.

After the National Socialist regime had stirred false hopes and plunged the world into war, St. Pölten was no longer the city as it has been before. Not only the ten devastating bombings of the last year of the war had left its marks, also the restrictive persecution of Jews and political dissidents had torn holes in the structure of the population. Ten years of Russian occupation subsequently did the rest to traumatize the population, but at this time arose from the ruins a more modern St. Pölten, with the new Traisen bridge, district heating, schools.

This trend continued, an era of recovery and modernization made the economic miracle palpable. Already in 1972 was - even if largely as a result of incorporations - exceeded the 50.000-inhabitant-limit.

Elevation to capital status (capital of Lower Austria), 10 July 1986: No other event in this dimension could have become the booster detonation of an up to now ongoing development thrust. Since then in a big way new residential and commercial areas were opened up, built infrastructure constructions, schools and universities brought into being to enrich the educational landscape. East of the Old Town arose the governmental and cultural district, and the list of architects wears sonorous names such as Ernst Hoffmann (NÖ (Lower Austria) Landhaus; Klangturm), Klaus Kada (Festspielhaus), Hans Hollein (Shedhalle and Lower Austrian Provincial Museum), Karin Bily, Paul Katzberger and Michael Loudon ( NÖ State Library and NÖ State Archive).

European Diploma, European flag, badge of honor, Europe Price: Between 1996 and 2001, received St. Pölten numerous appreciations of its EU commitment - as a sort of recognition of the Council of Europe for the dissemination of the EU-idea through international town twinnings, a major Europe exhibition or, for example, the establishment and chair of the "Network of European medium-sized cities".

On the way into the 21st century

Just now happened and already history: What the St. Pöltnern as just experienced sticks in their minds, travelers and newcomers within a short time should be told. The theater and the hospital handing over to the province of Lower Austria, a new mayor always on the go, who was able to earn since 2004 already numerous laurels (Tags: polytechnic, downtown enhancement, building lease scheme, bus concept) - all the recent changes are just now condensed into spoken and written language in order to make, from now on, the history of the young provincial capital in the 3rd millennium nachlesbar (checkable).

www.st-poelten.gv.at/Content.Node/freizeit-kultur/kultur/...

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

______________________________________

 

Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA

Orussey Market is the biggest market and the commersial center for Cambodians in Phnom Penh. You can find almost anything at Orussey Market but it is not recommended if you are in a hurry or just want to get souvenirs. The market has everything from fresh food, household supplies, garden tools to electronics, accessories, clothing, decoration and much more.

 

The market is housed in a big square building, painted in white and blue. It is enormous inside and it is easy to get lost if you do not know your way. Orussey Market has three floors with stalls; ground floor house food in all kinds, kitchen supplies, tools, garden tools, and electronics, the first and second floor has clothing, accessories, tailors, curtains, jewelry and fabric.

 

Orussey Market is definitely worth a visit if you have time and patience since it has a great supply and good prices. You will also find a lot small shops and stalls around the market.

 

Orussey Market gives you an opportunity to interact with the local people and get an idea of their food habits and daily life, since it is the main shopping center for the Cambodians.

 

yourphnompenh.com/orussey-market

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Phnom Penh (/pəˈnɔːm ˈpɛn/ or /ˈnɒm ˈpɛn/; Khmer: ភ្នំពេញ phnum pɨñ, Khmer pronunciation: [pʰnum ˈpɨɲ]), formerly known as Krong Chaktomuk or Krong Chaktomuk Serimongkul (Khmer: ក្រុងចតុមុខសិរិមង្គល), is the capital and most populous city in Cambodia. Located on the banks of the Tonlé Sap and Mekong River, Phnom Penh has been the national capital since French colonization of Cambodia, and has grown to become the nation's economic, industrial, and cultural center.

 

Once known as the "Pearl of Asia," it was considered one of the loveliest French-built cities in Indochina in the 1920s. Phnom Penh, along with Siem Reap and Sihanoukville, are significant global and domestic tourist destinations for Cambodia. Founded in 1434, the city is noted for its beautiful and historical architecture and attractions. There are a number of surviving French colonial buildings scattered along the grand boulevards.

 

Situated on the banks of the Tonlé Sap, Mekong and Bassac rivers, the Phnom Penh metropolitan area is home to about 1.5 million of Cambodia's population of over 14.8 million.

 

ETYMOLOGY

Phnom Penh (literally, "Penh's Hill") takes its name from the present Wat Phnom ("Hill Temple"). Legend has it that in 1372, a wealthy widow named Lady Penh found a Koki tree floating down the Tonle Sap river after a storm. Inside the tree were four bronze Buddha statues and a stone statue of Vishnu. Daun Penh ordered villagers to raise the height of the hill northeast of her house and used the Koki wood to build a temple on the hill to house the four Buddha statues, and a shrine for the Vishnu image slightly lower down. The temple became known as Wat Phnom Daun Penh, which is now known as Wat Phnom, a small hill 27 metres in height.

 

Phnom Penh's official name, in its short form, is Krong Chaktomok (Khmer: ក្រុងចតុមុខ) meaning "City of Four Faces". Krong Chaktomuk is an abbreviation of the full name which was given by King Ponhea Yat, Krong Chaktomuk Mongkol Sakal Kampuchea Thipadei Serey Thereak Borvor Inthabot Borei Roth Reach Seima Maha Nokor (Khmer: ក្រុងចតុមុខមង្គលសកលកម្ពុជាធិបតី សិរីធរបវរ ឥន្ទបត្តបុរី រដ្ឋរាជសីមាមហានគរ). This loosely translates as "The place of four rivers that gives the happiness and success of Khmer Kingdom, the highest leader as well as unimpregnable city of the God Indra of the great kingdom".

 

HISTORY

First recorded a century after it is said to have taken place, the legend of the founding of Phnom Penh tells of a local woman, Penh (commonly referred to as Daun Penh ("Grandmother Penh" or "Old Lady Penh") in Khmer), living at Chaktomuk, the future Phnom Penh. It was the late 14th century, and the Khmer capital was still at Angkor near Siem Reap 350 km to the north. Gathering firewood along the banks of the river, Lady Penh spied a floating koki tree in the river and fished it from the water. Inside the tree she found four Buddha statues and one of Vishnu. The discovery was taken as a divine blessing, and to some a sign that the Khmer capital was to be brought to Phnom Penh from Angkor.[citation needed] To house the new-found sacred objects, Penh raised a small hill on the west bank of the Tonle Sap River and crowned it with a shrine, now known as Wat Phnom at the north end of central Phnom Penh. "Phnom" is Khmer for "hill" and Penh's hill took on the name of the founder, and the area around it became known after the hill.Phnom Penh first became the capital of Cambodia after Ponhea Yat, king of the Khmer Empire, moved the capital from Angkor Thom after it was captured and destroyed by Siam a few years earlier. There is a stupa behind Wat Phnom that houses the remains of Ponhea Yat and the royal family as well as the remaining Buddhist statues from the Angkorean era. In the 17th century, Japanese immigrants also settled on the outskirts of present-day Phnom Penh. A small Portuguese community survived in Phnom Penh until the 17th century, undertaking commercial and religious activity in the country.

 

Phnom Penh remained the royal capital for 73 years, from 1432 to 1505. It was abandoned for 360 years (from 1505 to 1865) by subsequent kings due to internal fighting between the royal pretenders. Later kings moved the capital several times and established their royal capitals at various locations in Tuol Basan (Srey Santhor), Pursat, Longvek, Lavear Em and Oudong.

 

It was not until 1866, under the reign of King Norodom I (1860–1904), the eldest son of King Ang Duong, who ruled on behalf of Siam, that Phnom Penh became the permanent seat of government and capital of Cambodia, and also where the current Royal Palace was built. Beginning in 1870, the French colonial authorities turned a riverside village into a city where they built hotels, schools, prisons, barracks, banks, public works offices, telegraph offices, law courts, and health services buildings. In 1872, the first glimpse of a modern city took shape when the colonial administration employed the services of French contractor Le Faucheur to construct the first 300 concrete houses for sale and rental to Chinese traders.

 

By the 1920s, Phnom Penh was known as the "Pearl of Asia", and over the next four decades, Phnom Penh continued to experience rapid growth with the building of railways to Sihanoukville and Pochentong International Airport (now Phnom Penh International Airport). Phnom Penh's infrastructure saw major modernisation under the rule of Sihanouk.

 

During the Vietnam War, Cambodia was used as a base by the North Vietnamese Army and the Viet Cong, and thousands of refugees from across the country flooded the city to escape the fighting between their own government troops, the NVA/NLF, the South Vietnamese and its allies, and the Khmer Rouge. By 1975, the population was 2-3 million, the bulk of whom were refugees from the fighting. The Khmer Rouge cut off supplies to the city for more than a year before it fell on April 17, 1975. Reports from journalists stated that the Khmer Rouge shelling "tortured the capital almost continuously," inflicting "random death and mutilation" on millions of trapped civilians. The Khmer Rouge forcibly evacuated the entire city after taking it, in what has been described as a death march: Francois Ponchaud wrote that "I shall never forget one cripple who had neither hands nor feet, writhing along the ground like a severed worm, or a weeping father carrying his ten-year old daughter wrapped in a sheet tied around his neck like a sling, or the man with his foot dangling at the end of a leg to which it was attached by nothing but skin"; John Swain recalled that the Khmer Rouge were "tipping out patients from the hospitals like garbage into the streets....In five years of war, this is the greatest caravan of human misery I have seen." All of its residents, including the wealthy and educated, were evacuated from the city and forced to do difficult labour on rural farms as "new people". Tuol Sleng High School was taken over by Pol Pot's forces and was turned into the S-21 prison camp, where people were detained and tortured. Pol Pot sought a return to an agrarian economy and therefore killed many people perceived as educated, "lazy" or political enemies. Many others starved to death as a result of failure of the agrarian society and the sale of Cambodia's rice to China in exchange for bullets and weaponry. The former high school is now the Tuol Sleng Genocide Museum, where Khmer Rouge torture devices and photos of their victims are displayed. Choeung Ek (The Killing Fields), 15 kilometers (9 mi) away, where the Khmer Rouge marched prisoners from Tuol Sleng to be murdered and buried in shallow pits, is also now a memorial to those who were killed by the regime.

 

The Khmer Rouge were driven out of Phnom Penh by the Vietnamese in 1979, and people began to return to the city. Vietnam is historically a state with which Cambodia has had many conflicts, therefore this liberation was and is viewed with mixed emotions by the Cambodians. A period of reconstruction began, spurred by the continuing stability of government, attracting new foreign investment and aid by countries including France, Australia, and Japan. Loans were made from the Asian Development Bank and the World Bank to reinstate a clean water supply, roads and other infrastructure. The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.

 

GEOGRAPHY

Phnom Penh is located in the south-central region of Cambodia, and is fully surrounded by the Kandal Province. The municipality is situated on the banks of the Tonlé Sap, Mekong, and Bassac rivers. These rivers provide freshwater and other natural resources to the city. Phnom Penh and the surrounding areas consist of a typical flood plain area for Cambodia. Although Phnom Penh is situated at 11.89 metres above the river, monsoon season flooding is a problem, and the river sometimes overflows its banks.

 

The city, located at 11.55°N 104.91667°E (11°33' North, 104°55' East), covers an area of 678.46 square kilometres, with some 11,401 hectares in the municipality and 26,106 ha of roads. The agricultural land in the municipality amounts to 34.685 km2 with some 1.476 km2 under irrigation.

 

CLIMATE

Phnom Penh has a tropical wet and dry climate (Köppen climate classification Aw). The climate is hot year-round with only minor variations. Temperatures typically range from 22 to 35 °C and weather is subject to the tropical monsoons. The southwest monsoon blows inland bringing moisture-laden winds from the Gulf of Thailand and Indian Ocean from May to October. The northeast monsoon ushers in the dry season, which lasts from November to March. The city experiences the heaviest precipitation from September to October with the driest period in January and February.

 

The city has two distinct seasons. The rainy season, which runs from May to October, sees high temperatures accompanied by high humidity. The dry season lasts from November to April when temperatures can drop to 22 °C. But temperatures can approach 40 °C in April.

 

ADMINISTRATION

Phnom Penh is a municipality of area 678.46 square kilometres with a government status equal to that of Cambodian provinces. The municipality is subdivided into twelve administrative divisions called Khans (districts) and of these twelve Khans, Dangkao, Meanchey, Porsenchey, Sen Sok and Russei Keo are considered the outskirts of the city. All Khans are under the governance of the Phnom Penh Municipality. The Khans are further subdivided into 76 Sangkats (communes), and 637 Kroms.

 

The municipality is governed by the Governor who acts as the top executive of the city as well as overseeing the Municipal Military Police, Municipal Police and Bureau of Urban Affairs. Below the Governor is the First Vice Governor and 5 Vice Governors. The Chief of Cabinet, who holds the same status as the Vice Governors, heads the Cabinet consisting of 8 Deputy Chiefs of Cabinet who in turn are in charge of the 27 Administrative Departments. Every khan (district) also has a head Chief.

 

DEMOGRAPHICS

As of 2008, Phnom Penh had a population of 2,009,264 people, with a total population density of 5,358 inhabitants per square kilometre in a 678.46 square kilometres city area. The population growth rate of the city is 3.92%. The city area has grown fourfold since 1979, and the metro area will continue to expand in order to support the city's growing population and economy. Phnom Penh's population is expected to increase to 3 million at the end of 2016.

 

Phnom Penh is mostly inhabited by Cambodians (or Khmers) – they represent 90% of the population of the city. There are large minorities of Chinese, Vietnamese, and other small ethnic groups who are Thai, Budong, Mnong Preh, Kuy, Chong, and Chams. The state religion is Theravada Buddhism. More than 90% of the people in Phnom Penh are Buddhists. Chams have been practicing Islam for hundreds of years. Since 1993, there has also been an increase in the practice of Christianity which was practically wiped out after 1975 when the Khmer Rouge took over. The official language is Khmer, but English and French are widely used in the city.

 

The number of slum-inhabitants at the end of 2012 was 105,771, compared with 85,807 at the start of 2012.

 

Note: As stated in the "History" paragraph (The 1998 Census put Phnom Penh's population at 862,000; and the 2008 census was 1.3 million.) the information collides with the information provided in the "Historical population" table.

 

ECONOMY

Phnom Penh is Cambodia's economic centre as it accounts for a large portion of the Cambodian economy. Double-digit economic growth rates in recent years have triggered an economic boom in Phnom Penh, with new hotels, restaurants, bars, high rises and residential buildings springing up around the city.

 

The main economy is based on commercial interests such as garments, trading, and small and medium enterprises. In the past few years the property business has been booming, with rapidly increasing real estate prices. Tourism is also a major contributor in the capital as more shopping and commercial centres open, making Phnom Penh one of the major tourist destinations in the country along with Siem Reap and Sihanoukville. According to the World Travel and Tourism Council, tourism made up 17.5 percent (US$2,053 million) of Cambodia's GDP in 2009 and accounts for 13.7 percent of total employment. One of the most popular areas in Phnom Penh for tourists is Sisowath Quay, alongside the Tonle Sap River. Sisowath Quay is a 3-mile strip of road that includes restaurants, bars, and hotels. The US$2.6 billion new urban development, Camko City, is meant to bolster the city landscape. The Bureau of Urban Affairs of Phnom Penh Municipality has plans to expand and construct new infrastructure to accommodate the growing population and economy. High rise buildings will be constructed at the entrance of the city and near the lakes and riverbanks. Furthermore, new roads, canals, and a railway system will be used to connect Camko City and Phnom Penh. Other projects include:

 

Grand Phnom Penh International City (under construction)

De Castle Royal Condominium (Completed)

International Finance Complex (Under construction)

Gold Tower 42 (On hold 32 floors)

OCIC Tower (Completed)

Kokling super second floor house

River Palace (Under construction)

Vattanac Capital Tower (completed)

The Peak (under construction

 

With booming economic growth seen since the 1990s, new shopping retails have opened as well as western-style such as Sorya Shopping Center, City Mall, Aeon Mall and Parkson Mall. Many international brands had opened such as Mango (clothing), Salvatore Ferragamo, Montagut (clothing), Hugo Boss, Padini and so on. Phnom Penh is coming a central of many international financial banks and shopping centers in the middle of South-east Asia lately.

 

The tallest skyscraper in Phnom Penh is Vattanac Capital Tower at a height of 188 metres, dominating Phnom Penh's skyline with its neighbour skyscraper Canadia Tower (OCIC Tower). The tower was topped out in May 2012 and scheduled for completion in late 2012. Modern high rises have been constructed all around the city, not concentrated in any one particular area.

 

The Central market Phsar Thmei is a tourist attraction. The four wings of the yellow colored market are teeming with numerous stalls selling gold and silver jewellery, antique coins, clothing, clocks, flowers, food, fabrics and shoes. Phsar Thmei is undergoing under a major renovation, along with the creation of newer stalls.

 

CULTURE

Phnom Penh also has its own dialect of Khmer. Speakers of the Phnom Penh dialect often elide syllables, which has earned it the reputation for being lazy speech. Phnom Penh is also known for its influence on New Khmer Architecture. Phnom Penh is notable for Ka tieu Phnom Penh, its variation on rice-noodle soup, a dish available in sit-down cafes as well as 'street' cafes. The city is both the economic and cultural center of Cambodia.

 

Music and the arts are making a revival throughout Cambodia, especially in Phnom Penh. Phnom Penh currently hosts a number of music events throughout the city. 'Indie' bands (those without corporate sponsors) have grown in number.

 

The two most visited museums in the city are the National Museum, which is the country's leading historical and archaeological museum, and Tuol Sleng Genocide Museum, a former Khmer Rouge prison.

 

CHAUL CHNAM THMEY APRIL 13-15

At this time, Phnom Penh celebrates Cambodian New Year, an occasion increasingly popular with tourists. During this typically hottest part of the year, water gets thrown around adding to the party atmosphere along with dancing and music. The precise date changes year-by-year but this holiday lasts, at least, three days. This festival marks the turn of the year based on the ancient Khmer calendar and also marks the end of the prior year harvest.

 

WATER FESTIVAL NOVEMBER

The largest annual festival in Phnom Penh, this lively gathering celebrates the reversing of the flow of the Tonlé Sap river. The holiday lasts three days as people flood into the city to enjoy the fireworks, colourful boat races, live concerts, eating and partying. The boat racing dates back to ancient times marking the strengths of the Khmer marine forces during the Khmer Empire.

 

On November 22, 2010 at least 348 people were crushed to death in a bridge stampede at the festival.

 

PCHUM BEN OCTOBER 11-15 (2012)

Pchum Ben is a very important aspect of Cambodian culture. It may be translated as "gathering together" to make offerings and is a time of reunion, commemoration, express love and appreciation for one's ancestors. By offering food and good karma to those possibly trapped in the spirit world, living relatives help assuage their misery and guide them back into the cycle of reincarnation.

 

VISAK BOCHEA MAY

Vesākha is an annual holiday observed traditionally by Buddhists in Cambodia. Sometimes informally called "Buddha's Birthday", it actually encompasses the birth, enlightenment (nirvāṇa), and passing away (Parinirvāna) of Gautama Buddha.

 

CITYSCAPE AND ARCHITECTURE

The oldest structure is Wat Phnom from the founding days of the city, constructed in 1373. The main tourist attractions are the Royal Palace with the Silver Pagoda, and the National Museum, constructed during the French colonial era in the late 19th century in the classical Khmer style and hosting a vast collection of Khmer antiquities. The Independence Monument (Khmer: Vimean Akareach), although from the 1950s, is also constructed in the ancient Khmer style.

 

The French, who were the colonial masters from the 19th century to the 1940s, also left their mark, with various colonial villas, French churches, boulevards, and the Art Deco market Phsar Thom Thmei. A notable landmark of the colonial era is the Hotel Le Royal.

 

Starting with independence from the French in the 1950s and lasting until the era of the Khmer Rouge in the 1970s, Phnom Penh underwent tremendous growth as the capital city of a newly independent country. King Sihanouk was eager to present a new style of architecture and thus invigorate the process of nation building. A new golden era of architecture took off, with various projects and young Khmer architects, often educated in France, given opportunities to design and construct. This new movement was called "New Khmer Architecture" and was often characterised by a fusion of Bauhaus, European post-modern architecture, and traditional elements from Angkor. The most prominent architect was Vann Molyvann, who was nominated chief national architect by the King himself in 1956. Molyvann created landmark buildings such as the Preah Suramarit National Theatre and the Council of Ministers building. Other architects helped construct the newly founded Royal Khmer University, the Institute of Foreign Languages and the National Sports Centre. With the growth of the upper and entrepreneurial middle classes, new suburbs were built in the 1950s and 60s. Although these buildings survived the Khmer Rouge era and the civil war, today they are under threat due to economic development and financial speculation.[citation needed] Villas and gardens from that era are being destroyed and redeveloped to make place for bigger structures. The landmark National Theatre by Molyvann was ripped down in 2008.[35] A movement is rising in Cambodia to preserve this modernist heritage. Old villas are sometimes being converted into boutique hotels, such as the Knai Bang Chatt.

 

Monuments and memorials to the genocide during the Khmer Rouge era in the 1970s are the Tuol Sleng Genocide Museum (a former high school used as a concentration camp) and, on the outskirts of the city, the Choeung Ek Genocide Center. The Cambodia-Vietnam Friendship Monument was commissioned by the Vietnamese communists as symbol of Khmer-Vietnamese friendship during the late 1970s following the liberation of Cambodia from the Khmer Rouge.

 

The population, foreign investment, and urban development in Phnom Penh grew dramatically during the 1990s and early 2000s. The rapid growth resulted in the city's infrastructure distinctly lacking (the drainage system is particularly notorious, and Phnom Penh frequently floods during the wet season), and a need for both residential and commercial spaces. The simultaneous demand for residential and commercial housing and the increase of international investment has led to the planning, if not construction, of several satellite cities. The largest of these cities are: Grand Phnom Penh International City, CamKo City, Diamond Island City, Boeung Kak Town, and Chruy Cangva City.

 

On the outskirts of the city, farmland has been developed into garment factories and housing for lower economic classes and those displaced by the new development in the city center.

 

TRANSPORT

Phnom Penh International Airport is the largest and busiest airport in Cambodia. It is located 7 kilometres west of central Phnom Penh.

 

Cambodia's national flag carrier, Cambodia Angkor Air, launched in 2009, is headquartered in Phnom Penh and has its main hub there, with an additional hub at the Angkor International Airport. Budget flights from Bangkok and Kuala Lumpur to Phnom Penh are operated by AirAsia, a regional low-cost carrier. Other budget carriers include Jetstar Asia Airways with daily flights to Singapore.

 

Air France used to serve Phnom Penh from Paris-Charles de Gaulle but this service has since stopped. Qatar Airways now flies to and from Phnom Penh, via Ho Chi Minh.

 

Taxis, pick-ups, and minibuses leave the city for destinations all over the country, but are fast losing ground to cheaper and more comfortable buses. Phnom Penh also has a rail service.

 

There are numerous bus companies, including Phnom Penh Public Transport and GST Express, running services to most provincial capitals, including Sihanoukville, Kampong Chhnang, Oudong and Takéo. Phnom Penh Sorya Transport Co. offers bus service to several provincial destinations along the National Routes and to Ho Chi Minh City. Giant Ibis is another bus company based in Phnom Penh, which travels to Sihanoukville, Kampot, Siem Reap and Ho Chi Minh, and has free wifi, air conditioning and modest pricing.

 

Although the city is 290 kilometres from the sea, it is home to Cambodia's main freshwater port, a major port on the Mekong River, and it is linked to the South China Sea via a channel of the Mekong delta in Vietnam.

 

PUBLIC TRANSPORT

Phnom Penh is served by three air conditioned bus lines. Initial attempts by the Japanese government to develop a Phnom Penh bus service began in 2001. An update of the JICA urban transport master plan for Phnom Penh was completed and implemented in 2014. The city is now served by three bus lines, operated by the Phnom Penh municipal government. Private transportation within the city include the cycle rickshaw, known in Khmer as "cyclo", the motorcycle taxi known in Khmer as "moto", the auto rickshaw known locally as "tuk-tuk", the trailer attached to a motorcycle taxi known in Khmer as "remorque", and the standard automobile taxicab known in Khmer as "taxi". Private forms of transportation used by locals include bicycles, motorbikes and cars.

 

WIKIPEDIA