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Prior to the European colonization of the Americas, pre-Columbian civilizations established characteristics such as permanent or urban settlements, agriculture, and complex societal hierarchies.
Many of these civilizations had long ceased to function by the time of the first permanent European arrivals (c. late 15th – early 16th centuries), and are known only through archaeological investigations. Others were contemporary with this period, and are also known from historical accounts of the time. A few (such as the Maya) had their own written records. However, most Europeans of the time largely viewed such text as heretical and few survived Christian pyres. Only a few hidden documents remain today, leaving modern historians with glimpses of ancient culture and knowledge.
From both indigenous American and European accounts and documents, American civilizations at the time of European encounter possessed many impressive feats such as the most populous city in the world as well as modern theory of astronomy and mathematics.
Museo Nacional de Antropología, Mexico City
(This image has been edited and altered by the "lomo-ish" effect in Picnik.)
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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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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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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)
VIETNAM
Vietnam, officially the Socialist Republic of Vietnam, is the easternmost country on the Indochina Peninsula in Southeast Asia. It is bordered by China to the north, Laos to the northwest, Cambodia to the southwest, and the South China Sea to the east.
The name Việt Nam had been used for the country before it became the official name in "Dư địa chí" of Nguyễn Trãi written in 1435 and perhaps even before. "Việt" is the name of the largest ethnic group in Vietnam: the Kinh (người Kinh) and "Nam" means "the South", affirming Vietnam's sovereignty from China (usually called "North country" by the Vietnamese).
The people of Vietnam regained independence and broke away from China in 938 AD after their victory at the Battle of Bạch Đằng River (938). Successive dynasties flourished along with geographic and political expansion deeper into Southeast Asia, until it was colonized by the French in the mid-19th century. Efforts to resist the French eventually led to their expulsion from the country in the mid-20th century, leaving a nation divided politically into two countries. Fighting between the two sides continued during the Vietnam War, ending with a communist victory in 1975.
Emerging from this prolonged military engagement, the war-ravaged nation was politically isolated. The government’s centrally planned economic decisions hindered post-war reconstruction and its treatment of the losing side engendered more resentment than reconciliation. In 1986, it instituted economic and political reforms and began a path towards international reintegration. By 2000, it had established diplomatic relations with most nations. Its economic growth had been among the highest in the world in the past decade. These efforts culminated in Vietnam joining the World Trade Organization in 2007 and its successful bid to become a non-permanent member of the United Nations Security Council in 2008.
GEOGRAPHY AND CLIMATE
Vietnam is approximately 331,688 km² (128,066 sq mi) in area (not including Hoang Sa and Truong Sa islands), larger than Italy and almost the size of Germany. The perimeter of the country running along its international boundaries is 4,639 km (2,883 mi). The topography consists of hills and densely forested mountains, with level land covering no more than 20%. Mountains account for 40% of the area, with smaller hills accounting for 40% and tropical forests 42%. The northern part of the country consists mostly of highlands and the Red River Delta. Phan Xi Păng, located in Lào Cai province, is the highest mountain in Vietnam at 3,143 m (10,312 ft). The south is divided into coastal lowlands, Annamite Chain peaks, extensive forests, and poor soil. Comprising five relatively flat plateaus of basalt soil, the highlands account for 16% of the country's arable land and 22% of its total forested land.
The delta of the Red River (also known as the Sông Hồng), a flat, triangular region of 15,000 square kilometers, is smaller but more intensely developed and more densely populated than the Mekong River Delta. Once an inlet of the Gulf of Tonkin, it has been filled in by the enormous alluvial deposits of the rivers over a period of millennia, and it advances one hundred meters into the Gulf annually. The Mekong delta, covering about 40,000 square kilometers, is a low-level plain not more than three meters above sea level at any point and criss-crossed by a maze of canals and rivers. So much sediment is carried by the Mekong's various branches and tributaries that the delta advances sixty to eighty meters into the sea every year.
Because of differences in latitude and the marked variety of topographical relief, the climate tends to vary considerably from place to place. During the winter or dry season, extending roughly from November to April, the monsoon winds usually blow from the northeast along the China coast and across the Gulf of Tonkin, picking up considerable moisture; consequently the winter season in most parts of the country is dry only by comparison with the rainy or summer season. The average annual temperature is generally higher in the plains than in the mountains and plateaus and in the south than in the north. Temperatures in the southern plains (Ho Chi Minh City and the Mekong Delta) varies less, going between 21 and 28 degree Celsius (70 and 82.5 °F) over the course of a year. The seasons in the mountains and plateaus and in the north are much more dramatic, and temperatures may vary from 5 degree Celsius (41 °F) in December and January to 37 degree Celsius (98.6 °F) in July and August.
GOVERNMENT AND POLITICS
Vietnam National Convention CenterThe Socialist Republic of Vietnam is a single-party state. A new state constitution was approved in April 1992, replacing the 1975 version. The central role of the Communist Party was reasserted in all organs of government, politics and society. Only political organizations affiliated with or endorsed by the Communist Party are permitted to contest elections. These include the Vietnamese Fatherland Front, worker and trade unionist parties. Although the state remains officially committed to socialism as its defining creed, the ideology's importance has substantially diminished since the 1990s. The President of Vietnam is the titular head of state and the nominal commander in chief of the military of Vietnam, chairing the Council on National Defense and Security. The Prime Minister of Vietnam Nguyen Tan Dung is the head of government, presiding over a council of ministers composed of 3 deputy prime ministers and the heads of 26 ministries and commissions.
The National Assembly of Vietnam is the unicameral legislature of the government, composed of 498 members. It is superior to both the executive and judicial branches. All members of the council of ministers are derived from the National Assembly. The Supreme People's Court of Vietnam, which is the highest court of appeal in the nation, is also answerable to the National Assembly. Beneath the Supreme People's Court stand the provincial municipal courts and the local courts. Military courts are also a powerful branch of the judiciary with special jurisdiction in matters of national security. All organs of Vietnam's government are controlled by the Communist Party. Most government appointees are members of the party. The General Secretary of the Communist Party is perhaps one of the most important political leaders in the nation, controlling the party's national organization and state appointments, as well as setting policy.
The Vietnam People's Army is the official name for the combined military services of Vietnam, which is organized along the lines of China's People's Liberation Army. The VPA is further subdivided into the Vietnamese People's Ground Forces (including Strategic Rear Forces and Border Defense Forces), the Vietnam People's Navy, the Vietnam People's Air Force and the coast guard. Through Vietnam's recent history, the VPA has actively been involved in Vietnam's workforce to develop the economy of Vietnam, in order to coordinate national defense and the economy. The VPA is involved in such areas as industry, agriculture, forestry, fishery and telecommunications. The total strength of the VPA is close to 500,000 officers and enlisted members. The government also organizes and maintains provincial militias and police forces. The role of the military in public life has steadily been reduced since the 1980s.
POPULATION
Recent census estimates the population of Vietnam at beyond 84 million. Vietnamese people, also called "Viet" or "Kinh", account for 86.2 percent of the population. Their population is concentrated in the alluvial deltas and coastal plains of the country. A homogeneous social and ethnic majority group, the Kinh exert political and economic control. There are more than 54 ethnic minorities throughout the country, but the Kinh are purveyors of the dominant culture. Most ethnic minorities, such as the Muong, a closely related ethnic of the Kinh, are found mostly in the highlands covering two-thirds of the territory. The Hoa (ethnic Chinese) and Khmer Krom are mainly lowlanders. The largest ethnic minority groups include the Hmong, Dao, Tay, Thai, and Nung.
LANGUAGES
The people of Vietnam speak Vietnamese as a native language. In its early history, Vietnamese writing used Chinese characters. In the 13th century, the Vietnamese developed their own set of characters called Chữ nôm. The celebrated epic Đoạn trường tân thanh (Truyện Kiều or The Tale of Kieu) by Nguyễn Du was written in Chữ nôm. During the French colonial period, Quốc ngữ, the romanized Vietnamese alphabet used for spoken Vietnamese, which was developed in 17th century by Jesuit Alexandre De Rhodes and several other Catholic missionaries, became popular and brought literacy to the masses.
Various other languages are spoken by several minority groups in Vietnam. The most common of these are Tày, Mường, Khmer, Chinese, Nùng, and H'Mông. The French language, a legacy of colonial rule, is still spoken by some older Vietnamese as a second language, but is losing its popularity. Vietnam is also a full member of the Francophonie. Russian — and to a much lesser extent German, Czech, or Polish — is sometimes known among those whose families had ties with the Soviet bloc. In recent years, English is becoming more popular as a second language. English study is obligatory in most schools. Chinese and Japanese have also become more popular.
RELIGIONS
For much of Vietnamese history, Mahayana Buddhism, Taoism and Confucianism have strongly influenced the religious and cultural life of the people. About 85% of Vietnamese identify with Buddhism, though not all practice on a regular basis[24][25][26][27][28][29][30]. About 8% of the population are Christians (about six million Roman Catholics and fewer than one million Protestants, according to the census of 2007). Christianity was introduced first by the Portuguese and the Dutch traders in the 16th and 17th centuries, then further propagated by French missionaries in the 19th and 20th centuries, and to a lesser extent, by American Protestant missionaries during the presence of American forces during the 1960s and early 1970s. The largest Protestant churches are the Evangelical Church of Vietnam and the Montagnard Evangelical Church.
Vietnam has great reservation towards Roman Catholicism. This mistrust originated during the French colonial time when some Catholics collaborated with the French colonists as espionage agents and militiamen to suppress the Vietnamese independence movement. Furthermore, the Church's teaching in Vietnam regarding communism made it an unwelcome counterforce to communist rule. Relationship with the Vatican, however, has improved in recent years. Membership of Sunni and Bashi Islam, a small minority faith, is primarily practiced by the ethnic Cham minority, though there are also a few ethnic Vietnamese adherents in the southwest. The communist government has from time to time been criticized for its religious restrictions although it has categorically denied that such restrictions exist today.
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Motto: "Independence, Freedom, Happiness"
Anthem: Tiến Quân Ca
"Army March" (first verse)
Capital: Hanoi
Largest city: Ho Chi Minh City
Official language: Vietnamese
Demonym: Vietnamese
Government: Socialist Republic
Independence from France
- Date September 2, 1945
- Recognized 1954
Area
- Total 331,690 km2 (65th); 128,527 sq mi
- Water (%): 1.3
Population
- 2008 (mid-year estimate): 86,116,559 (13th)
- 1999 census 76,323,173
- Density: 253/km2 (46th); 655/sq mi
GDP (PPP) 2007 estimate: Total $221.614 billion (46th); Per capita $2,589 (128th)
GDP (nominal) 2007 estimate: Total $70.943 billion (60th); Per capita $828 (140th)
Gini (2002): 37 (medium) (59th)
HDI (2007): ▲ 0.733 (medium) (105th)
Currency: đồng (₫) (VND)
Time zone UTC+7 (UTC+7)
- Summer (DST) No DST (UTC+7)
Drives on the right
Internet TLD: .vn
Calling code: 84
From Wikipedia, the free encyclopedia
Adjara (Georgian: აჭარა [ɑtʃʼɑrɑ] ( listen)), (Turkish: acaristan), officially the Autonomous Republic of Adjara (აჭარის ავტონომიური რესპუბლიკა; [ɑtʃʼɑris ɑvtʼɔnɔmiuri rɛspʼublikʼɑ] ( listen)), is an autonomous republic of Georgia.
Adjara is located in the southwestern corner of Georgia, bordered by Turkey to the south and the eastern end of the Black Sea. Adjara is a home to the Adjar ethnic subgroup of Georgians.
Adjara is also known as Ajara, Adzhara, Ajaria, Adjaria, Adzharia, or as Achara. Formerly Adjara was known as Acara under Ottoman rule and Adjarian Autonomous Soviet Socialist Republic (Adjar ASSR) under the Soviet Union.
History
Adjara has been part of Colchis and Caucasian Iberia since ancient times. Colonized by Greeks in the 5th century BC, the region fell under Rome in the 2nd century BC. It became part of the region of Egrisi before being incorporated into the unified Georgian Kingdom in the 9th century AD. The Ottomans conquered the area in 1614. The people of Adjara converted to Islam in this period. The Ottomans were forced to cede Adjara to the expanding Russian Empire in 1878.
After a temporary occupation by Turkish and British troops in 1918–1920, Adjara became part of the Democratic Republic of Georgia in 1920. After a brief military conflict in March 1921, Ankara's government ceded the territory to Georgia due to Article VI of Treaty of Kars on condition that autonomy is provided for the Muslim population. The Soviet Union established the Adjar Autonomous Soviet Socialist Republic in 1921 in accord with this clause. Thus, Adjara was still a component part of Georgia, but with considerable local autonomy.
After the dissolution of the Soviet Union in 1991, Adjara became part of a newly independent but politically divided Republic of Georgia. It avoided being dragged into the chaos and civil war that afflicted the rest of the country between 1991–1993 due largely to the authoritarian rule of its leader Aslan Abashidze. Although he successfully maintained order in Adjara and made it one of the country's most prosperous regions, he was accused of involvement in organised crime—notably large-scale smuggling to fund his government and enrich himself personally—as well as human rights violations.[citation needed] The central government in Tbilisi had very little say in what went on in Adjara; during the presidency of Eduard Shevardnadze, it seemed convenient to turn a blind eye to events in Adjara.
This changed following the Rose Revolution of 2003 when Shevardnadze was deposed in favour of the reformist opposition leader Mikheil Saakashvili, who pledged to crack down on separatism within Georgia. In the spring of 2004, a major crisis in Adjara erupted as the central government sought to reimpose its authority on the region. It threatened to develop into an armed confrontation. However, Saakashvili's ultimatums and mass protests against Abashidze's autocratic rule forced the Adjaran leader to resign in May 2004, following which he went into exile in Russia. After Abashidze's ousting, a new law was introduced to redefine the terms of Adjara's autonomy. Levan Varshalomidze succeeded Abashidze as the chairman of the government.
For many years, Russia maintained the 12th Military Base (the former 145th Motor Rifle Division) in Batumi.[1] This was a source of great tension with Georgia, which had threatened to block access to the facility. Following talks in March 2005, the Russian government proposed to begin the process of withdrawal later the same year; Russia returned the base to Georgia on November 17, 2007, more than a year ahead of schedule.
In July 2007, the seat of the Georgian Constitutional Court was moved from Tbilisi to Batumi.
Law and government
The status of the Adjaran Autonomous Republic is defined by Georgia's law on Adjara and the region's new constitution, adopted following the ousting of Aslan Abashidze. The local legislative body, Supreme Council (parliament) of Adjara consists of 30 members and is elected for four years. The head of the region's government—the Council of Ministers of Adjara—is nominated by the President of Georgia who also has powers to dissolve the assembly and government and to overrule local authorities on issues where the constitution of Georgia is contravened. Levan Varshalomidze is the current head of the Adjaran government.
Adjara is subdivided into six administrative units:
City of Batumi
District of Keda
District of Kobuleti
District of Khelvachauri
District of Shuakhevi
District of Khulo
Geography and climate
Adjara is located on the south-eastern coast of the Black Sea and extends into the wooded foothills and mountains of the Lesser Caucasus. It has borders with the region of Guria to the north, Samtskhe-Javakheti to the east and Turkey to the south. Most of Adjara's territory either consists of hills or mountains. The highest mountains rise more than 3,000 meters (9,840 ft) above sea level. Around 60% of Adjara is covered by forests. Many parts of the Meskheti Range (the west-facing slopes) are covered by temperate rain forests.
Adjara is traversed by the northeasterly line of equal latitude and longitude.
Climate
Adjara is well-known for its humid climate (especially along the coastal regions) and prolonged rainy weather, although there is plentiful sunshine during the Spring and Summer months. Adjara receives the highest amounts of precipitation both in Georgia and in the Caucasus. It is also one of the wettest temperate regions in the northern hemisphere. No region along Adjara's coast receives less than 2,200mm (86.6 inches) of precipitation per year. The west-facing (windward) slopes of the Meskheti Range receive upwards of 4,500mm (177 inches) of precipitation per year. The coastal lowlands receive most of the precipitation in the form of rain (due to the area's subtropical climate). September and October are usually the wettest months. Batumi's average monthly rainfall for the month of September is 410mm (16.14 inches). The interior parts of Adjara are considerably drier than the coastal mountains and lowlands. Winter usually brings significant snowfall to the higher regions of Adjara, where snowfall often reaches several meters. Average summer temperatures are between 22-24 degrees Celsius in the lowland areas and 17–21 degrees Celsius in the highlands. The highest areas of Adjara have lower temperatures. Average winter temperatures are between 4–6 degrees Celsius along the coast while the interior areas and mountains average around -3–2 degrees Celsius. Some of the highest mountains of Adjara have average winter temperatures of -8–(-7) degrees Celsius.
Economy
Adjara has good land for growing tea, citrus fruits and tobacco. Mountainous and forested, the region has a subtropical climate, and there are many health resorts. Tobacco, tea, citrus fruits, and avocados are leading crops; livestock raising is also important. Industries include tea packing, tobacco processing, fruit and fish canning, oil refining, and shipbuilding.
The regional capital, Batumi, is an important gateway for the shipment of goods heading into Georgia, Azerbaijan and landlocked Armenia. The port of Batumi is used for the shipment of oil from Kazakhstan and Turkmenistan. Its oil refinery handles Caspian oil from Azerbaijan which arrives by pipeline to Supsa port and is transported from there to Batumi by rail. The Adjaran capital is a centre for shipbuilding and manufacturing.
Adjara is the main center of Georgia's coastal tourism industry, having displaced the northwestern province of Abkhazia since that region's de facto secession from Georgia in 1993.
Population
According to the 2002 census, the population of Adjara is 376,016. The Adjarians (Ajars) are an ethnographic group of the Georgian people who speak a group of local dialects known collectively as Adjaran. The written language is Georgian.
The Georgian population of Adjara had been generally known as "Muslim Georgians" until the 1926 Soviet census which listed them as "Ajars" and counted 71,000 of them. Later, they were simply classified under a broader category of Georgians as no official Soviet census asked about religion. Today, calling them "Muslim Georgians" would be a misnomer in any case as Adjarans are now about half Christian (see below).
Ethnic minorities include Russians, Armenians, Greeks, Abkhaz, etc.
Religion
The collapse of the Soviet Union and the re-establishment of Georgia's independence accelerated re-Christianisation, especially among the young, a process allegedly encouraged by the governmental officials. However, there are still remaining Sunni Muslim communities in Adjara, mainly in the Khulo district. According to the 2006 estimates by the Department of Statistics of Adjara, 63% are Georgian Orthodox Christians, and 30% Muslim. The remaining are Armenian Christians (0.8%), Roman Catholics (0.2%), and others (6%).
Traditional public festivals
Selimoba
Selimoba is held in Bako village, Khulo Municipality on July 3 and commemorates the life of Selim Khimshiashvili. A concert with the participation of local amateur groups of a folk handicraft products exhibition is held during the festival. It is supported by Ministry of Education, Culture and Sports of Adjara.
Shuamtoba
Shuamtoba is a traditional festival, which is held on the summer mountain pastures of two municipalities (Khulo and Shuakhevi), in the first weekend of every August. Horse racing, folk handicraft products exhibition and a concert involving folk ensembles are held on Shuamtoba.
Machakhloba
Machakhloba is Machakhela gorge festivity, held in the second half of September. It is a traditional holiday celebrated in Machakhela gorge, Khelvachauri Municipality. Festival begins at the Machakhela rifle monument (at the point of convergence of rivers Machakhela and Chorokhi), continues in the village Machakhispiri and ends in the village Zeda Chkhutuneti.
Kolkhoba
Kolkhoba is an ancient Laz festival. It is held at the end of August or at the beginning of September in Sarpi village, Khelvachauri District. The myth about Argonauts is performed on stage during the festival.
Batumi (Georgian: ბათუმი, formerly Batum or Batoum, Turkish: Batum) is a seaside city on the Black Sea coast and capital of Adjara, an autonomous republic in southwest Georgia. It has a population of 121,806 (2002 census).
Batumi, with its large port and commercial center, is also the last stop of the Transcaucasian Railway and the Baku oil pipeline. It is situated some 20 km (12 mi) from the Turkish border, in a subtropical zone, rich in agricultural produce such as citrus fruit and tea. Industries include shipbuilding, food processing, and light manufacturing.
Early history
Batumi is located on the site of the ancient Greek colony in Colchis called Bathus or Bathys - derived from the Greek phrase bathus limen or bathys limin meaning "deep harbour". Under Hadrian (r. 117-138 AD), it was converted into a fortified Roman port later deserted for the fortress of Petra founded in the times of Justinian I (r. 527-565). Garrisoned by the Roman/Byzantine forces, it was formally a possession of the kingdom of Lazica until being occupied briefly by the Arabs who did not hold it; in the 9th century it formed part of the Bagratid monarchy of Tao-Klarjeti, and at the close of the 10th century of the unified kingdom of Georgia which succeeded it.
From 1010, it was governed by the eristavi (viceroy) of the king of Georgia. In the late 14th century, after the disintegration of the Georgian kingdom, Batumi passed to the princes (mtavari) of Guria, a western Georgian principality under the nominal sovereignty of the kings of Imereti.
A curious incident occurred in 1444 when the Burgundian flotilla, after a failed crusade against the Ottoman Empire, penetrated the Black Sea and engaged in piracy along its eastern coastline until the Burgundians under the knight Geoffroy de Thoisy were ambushed during their landing raid at the port of Vaty as Europeans then knew Batumi. De Thoisy was taken captive and released through the mediation of the emperor John IV of Trebizond.
In the 15th century, in the reign of the prince Kakhaber Gurieli, the Ottoman Turks occupied the town and its district, but did not hold them. They returned in force a century later after the decisive defeat which they inflicted on the Georgian and Imeretian armies at Sokhoista. Batumi was recaptured, first by the prince Rostom Gurieli in 1564, who lost it soon afterwards, and again in 1609 by Mamia Gurieli. Since 1627 Batumi was part of the Ottoman Empire. With the Turkish conquest the Islamisation of the Adjara region, hitherto Christian began. It was completed by the end of the 18th century. Under the Turks, Batumi, a large fortified town (2,000 inhabitants in 1807 and more than 5,000 in 1877) was already an active port, the principal centre of the Transcaucasian slave-trade
Imperial Russian Rule
In 1878, Batumi was annexed by the Russian Empire in accordance with Treaty of San Stefano between Russia and the Ottoman Empire (ratified on March 23). In exchange, according to a secret Anglo-Ottoman Cyprus Convention, the British were to be allowed to occupy Cyprus - Cuprum probatum.[1] Occupied by the Russians on 28 August 1878, the town was declared a free port until 1886. It functioned as a center of a special military district until being incorporated in the Government of Kutaisi on June 12, 1883. Finally, on 1 June 1903, with the Okrug of Artvin, it was established as the region (oblast) of Batumi placed under the direct control of the General Government of Georgia.
The expansion of Batumi began in 1883 with the construction of the Batumi-Tiflis-Baku railway completed in 1900 by the finishing of the Baku-Batumi pipe-line. Henceforth Batumi became the chief Russian oil port in the Black Sea. The town expanded to an extraordinary extent and the population increased very rapidly: 8,671 inhabitants in 1882, and 12,000 in 1889.
War, Communism and Independence
During 1901, 16 years prior to the Russian Revolution, Joseph Stalin the future leader of the Soviet Union, lived in the city organizing strikes. Unrest during World War I led to Turkey re-entering in April 1918, followed by the British in December, who stayed until July 1920. Kemal Atatürk then ceded it to the Bolsheviks, on the condition that it be granted autonomy, for the sake of the Muslims among Batumi's mixed population.
When the USSR collapsed, Aslan Abashidze was appointed head of Adjara's governing council and subsequently held onto power throughout the unrest of the 1990s. Whilst other regions, such as Abkhazia, attempted to break away from the Georgian state, Adjara maintained an integral part of the Republic's territory. However due to a fragile security situation, Abashidze was able to exploit the central government's weaknesses and rule the area as a personal fiefdom. In May 2004 he fled the region to Russia as a result of mass protests sparked by the Rose Revolution in Tbilisi.
Present day
Batumi today is the main port of Georgia. It has the capacity for 80,000-tonne tankers to take materials such as oil. This oil originates from Azerbaijan and is shipped all over the world. Smaller oil exports also come from Kazakhstan and Turkmenistan. Additionally the city exports regional agricultural products. Since 1995 the freight conversion of the port has constantly risen, with an approximate 8 million tonnes in 2001. The annual revenue from the port is estimated at between $200 million and $300 million.
Since the change of power in Ajara, Batumi has attracted several international investors with real estate prices in the city trebling since 2001. Kazakh investors have reportedly invested $100 million to purchase more than 20 hotels in the Ajara region of Georgia. Construction of a number of new hotels will be launched in Ajara’s Black Sea resorts starting from 2007.
Batumi was also host to the Russian 12th Military Base. Following the Rose Revolution, the central government pushed for the removal of these forces, and in 2005 an agreement with Moscow was reached. According to the agreement, the process of withdrawal was planned to be completed in a course of 2008, but the Batumi base was officially handed over to Georgia on November 13, 2007, ahead of planned schedule.
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Adjara (Georgian: აჭარა [ɑtʃʼɑrɑ] ( listen)), (Turkish: acaristan), officially the Autonomous Republic of Adjara (აჭარის ავტონომიური რესპუბლიკა; [ɑtʃʼɑris ɑvtʼɔnɔmiuri rɛspʼublikʼɑ] ( listen)), is an autonomous republic of Georgia.
Adjara is located in the southwestern corner of Georgia, bordered by Turkey to the south and the eastern end of the Black Sea. Adjara is a home to the Adjar ethnic subgroup of Georgians.
Adjara is also known as Ajara, Adzhara, Ajaria, Adjaria, Adzharia, or as Achara. Formerly Adjara was known as Acara under Ottoman rule and Adjarian Autonomous Soviet Socialist Republic (Adjar ASSR) under the Soviet Union.
History
Adjara has been part of Colchis and Caucasian Iberia since ancient times. Colonized by Greeks in the 5th century BC, the region fell under Rome in the 2nd century BC. It became part of the region of Egrisi before being incorporated into the unified Georgian Kingdom in the 9th century AD. The Ottomans conquered the area in 1614. The people of Adjara converted to Islam in this period. The Ottomans were forced to cede Adjara to the expanding Russian Empire in 1878.
After a temporary occupation by Turkish and British troops in 1918–1920, Adjara became part of the Democratic Republic of Georgia in 1920. After a brief military conflict in March 1921, Ankara's government ceded the territory to Georgia due to Article VI of Treaty of Kars on condition that autonomy is provided for the Muslim population. The Soviet Union established the Adjar Autonomous Soviet Socialist Republic in 1921 in accord with this clause. Thus, Adjara was still a component part of Georgia, but with considerable local autonomy.
After the dissolution of the Soviet Union in 1991, Adjara became part of a newly independent but politically divided Republic of Georgia. It avoided being dragged into the chaos and civil war that afflicted the rest of the country between 1991–1993 due largely to the authoritarian rule of its leader Aslan Abashidze. Although he successfully maintained order in Adjara and made it one of the country's most prosperous regions, he was accused of involvement in organised crime—notably large-scale smuggling to fund his government and enrich himself personally—as well as human rights violations.[citation needed] The central government in Tbilisi had very little say in what went on in Adjara; during the presidency of Eduard Shevardnadze, it seemed convenient to turn a blind eye to events in Adjara.
This changed following the Rose Revolution of 2003 when Shevardnadze was deposed in favour of the reformist opposition leader Mikheil Saakashvili, who pledged to crack down on separatism within Georgia. In the spring of 2004, a major crisis in Adjara erupted as the central government sought to reimpose its authority on the region. It threatened to develop into an armed confrontation. However, Saakashvili's ultimatums and mass protests against Abashidze's autocratic rule forced the Adjaran leader to resign in May 2004, following which he went into exile in Russia. After Abashidze's ousting, a new law was introduced to redefine the terms of Adjara's autonomy. Levan Varshalomidze succeeded Abashidze as the chairman of the government.
For many years, Russia maintained the 12th Military Base (the former 145th Motor Rifle Division) in Batumi.[1] This was a source of great tension with Georgia, which had threatened to block access to the facility. Following talks in March 2005, the Russian government proposed to begin the process of withdrawal later the same year; Russia returned the base to Georgia on November 17, 2007, more than a year ahead of schedule.
In July 2007, the seat of the Georgian Constitutional Court was moved from Tbilisi to Batumi.
Law and government
The status of the Adjaran Autonomous Republic is defined by Georgia's law on Adjara and the region's new constitution, adopted following the ousting of Aslan Abashidze. The local legislative body, Supreme Council (parliament) of Adjara consists of 30 members and is elected for four years. The head of the region's government—the Council of Ministers of Adjara—is nominated by the President of Georgia who also has powers to dissolve the assembly and government and to overrule local authorities on issues where the constitution of Georgia is contravened. Levan Varshalomidze is the current head of the Adjaran government.
Adjara is subdivided into six administrative units:
City of Batumi
District of Keda
District of Kobuleti
District of Khelvachauri
District of Shuakhevi
District of Khulo
Geography and climate
Adjara is located on the south-eastern coast of the Black Sea and extends into the wooded foothills and mountains of the Lesser Caucasus. It has borders with the region of Guria to the north, Samtskhe-Javakheti to the east and Turkey to the south. Most of Adjara's territory either consists of hills or mountains. The highest mountains rise more than 3,000 meters (9,840 ft) above sea level. Around 60% of Adjara is covered by forests. Many parts of the Meskheti Range (the west-facing slopes) are covered by temperate rain forests.
Adjara is traversed by the northeasterly line of equal latitude and longitude.
Climate
Adjara is well-known for its humid climate (especially along the coastal regions) and prolonged rainy weather, although there is plentiful sunshine during the Spring and Summer months. Adjara receives the highest amounts of precipitation both in Georgia and in the Caucasus. It is also one of the wettest temperate regions in the northern hemisphere. No region along Adjara's coast receives less than 2,200mm (86.6 inches) of precipitation per year. The west-facing (windward) slopes of the Meskheti Range receive upwards of 4,500mm (177 inches) of precipitation per year. The coastal lowlands receive most of the precipitation in the form of rain (due to the area's subtropical climate). September and October are usually the wettest months. Batumi's average monthly rainfall for the month of September is 410mm (16.14 inches). The interior parts of Adjara are considerably drier than the coastal mountains and lowlands. Winter usually brings significant snowfall to the higher regions of Adjara, where snowfall often reaches several meters. Average summer temperatures are between 22-24 degrees Celsius in the lowland areas and 17–21 degrees Celsius in the highlands. The highest areas of Adjara have lower temperatures. Average winter temperatures are between 4–6 degrees Celsius along the coast while the interior areas and mountains average around -3–2 degrees Celsius. Some of the highest mountains of Adjara have average winter temperatures of -8–(-7) degrees Celsius.
Economy
Adjara has good land for growing tea, citrus fruits and tobacco. Mountainous and forested, the region has a subtropical climate, and there are many health resorts. Tobacco, tea, citrus fruits, and avocados are leading crops; livestock raising is also important. Industries include tea packing, tobacco processing, fruit and fish canning, oil refining, and shipbuilding.
The regional capital, Batumi, is an important gateway for the shipment of goods heading into Georgia, Azerbaijan and landlocked Armenia. The port of Batumi is used for the shipment of oil from Kazakhstan and Turkmenistan. Its oil refinery handles Caspian oil from Azerbaijan which arrives by pipeline to Supsa port and is transported from there to Batumi by rail. The Adjaran capital is a centre for shipbuilding and manufacturing.
Adjara is the main center of Georgia's coastal tourism industry, having displaced the northwestern province of Abkhazia since that region's de facto secession from Georgia in 1993.
Population
According to the 2002 census, the population of Adjara is 376,016. The Adjarians (Ajars) are an ethnographic group of the Georgian people who speak a group of local dialects known collectively as Adjaran. The written language is Georgian.
The Georgian population of Adjara had been generally known as "Muslim Georgians" until the 1926 Soviet census which listed them as "Ajars" and counted 71,000 of them. Later, they were simply classified under a broader category of Georgians as no official Soviet census asked about religion. Today, calling them "Muslim Georgians" would be a misnomer in any case as Adjarans are now about half Christian (see below).
Ethnic minorities include Russians, Armenians, Greeks, Abkhaz, etc.
Religion
The collapse of the Soviet Union and the re-establishment of Georgia's independence accelerated re-Christianisation, especially among the young, a process allegedly encouraged by the governmental officials. However, there are still remaining Sunni Muslim communities in Adjara, mainly in the Khulo district. According to the 2006 estimates by the Department of Statistics of Adjara, 63% are Georgian Orthodox Christians, and 30% Muslim. The remaining are Armenian Christians (0.8%), Roman Catholics (0.2%), and others (6%).
Traditional public festivals
Selimoba
Selimoba is held in Bako village, Khulo Municipality on July 3 and commemorates the life of Selim Khimshiashvili. A concert with the participation of local amateur groups of a folk handicraft products exhibition is held during the festival. It is supported by Ministry of Education, Culture and Sports of Adjara.
Shuamtoba
Shuamtoba is a traditional festival, which is held on the summer mountain pastures of two municipalities (Khulo and Shuakhevi), in the first weekend of every August. Horse racing, folk handicraft products exhibition and a concert involving folk ensembles are held on Shuamtoba.
Machakhloba
Machakhloba is Machakhela gorge festivity, held in the second half of September. It is a traditional holiday celebrated in Machakhela gorge, Khelvachauri Municipality. Festival begins at the Machakhela rifle monument (at the point of convergence of rivers Machakhela and Chorokhi), continues in the village Machakhispiri and ends in the village Zeda Chkhutuneti.
Kolkhoba
Kolkhoba is an ancient Laz festival. It is held at the end of August or at the beginning of September in Sarpi village, Khelvachauri District. The myth about Argonauts is performed on stage during the festival.
Batumi (Georgian: ბათუმი, formerly Batum or Batoum, Turkish: Batum) is a seaside city on the Black Sea coast and capital of Adjara, an autonomous republic in southwest Georgia. It has a population of 121,806 (2002 census).
Batumi, with its large port and commercial center, is also the last stop of the Transcaucasian Railway and the Baku oil pipeline. It is situated some 20 km (12 mi) from the Turkish border, in a subtropical zone, rich in agricultural produce such as citrus fruit and tea. Industries include shipbuilding, food processing, and light manufacturing.
Early history
Batumi is located on the site of the ancient Greek colony in Colchis called Bathus or Bathys - derived from the Greek phrase bathus limen or bathys limin meaning "deep harbour". Under Hadrian (r. 117-138 AD), it was converted into a fortified Roman port later deserted for the fortress of Petra founded in the times of Justinian I (r. 527-565). Garrisoned by the Roman/Byzantine forces, it was formally a possession of the kingdom of Lazica until being occupied briefly by the Arabs who did not hold it; in the 9th century it formed part of the Bagratid monarchy of Tao-Klarjeti, and at the close of the 10th century of the unified kingdom of Georgia which succeeded it.
From 1010, it was governed by the eristavi (viceroy) of the king of Georgia. In the late 14th century, after the disintegration of the Georgian kingdom, Batumi passed to the princes (mtavari) of Guria, a western Georgian principality under the nominal sovereignty of the kings of Imereti.
A curious incident occurred in 1444 when the Burgundian flotilla, after a failed crusade against the Ottoman Empire, penetrated the Black Sea and engaged in piracy along its eastern coastline until the Burgundians under the knight Geoffroy de Thoisy were ambushed during their landing raid at the port of Vaty as Europeans then knew Batumi. De Thoisy was taken captive and released through the mediation of the emperor John IV of Trebizond.
In the 15th century, in the reign of the prince Kakhaber Gurieli, the Ottoman Turks occupied the town and its district, but did not hold them. They returned in force a century later after the decisive defeat which they inflicted on the Georgian and Imeretian armies at Sokhoista. Batumi was recaptured, first by the prince Rostom Gurieli in 1564, who lost it soon afterwards, and again in 1609 by Mamia Gurieli. Since 1627 Batumi was part of the Ottoman Empire. With the Turkish conquest the Islamisation of the Adjara region, hitherto Christian began. It was completed by the end of the 18th century. Under the Turks, Batumi, a large fortified town (2,000 inhabitants in 1807 and more than 5,000 in 1877) was already an active port, the principal centre of the Transcaucasian slave-trade
Imperial Russian Rule
In 1878, Batumi was annexed by the Russian Empire in accordance with Treaty of San Stefano between Russia and the Ottoman Empire (ratified on March 23). In exchange, according to a secret Anglo-Ottoman Cyprus Convention, the British were to be allowed to occupy Cyprus - Cuprum probatum.[1] Occupied by the Russians on 28 August 1878, the town was declared a free port until 1886. It functioned as a center of a special military district until being incorporated in the Government of Kutaisi on June 12, 1883. Finally, on 1 June 1903, with the Okrug of Artvin, it was established as the region (oblast) of Batumi placed under the direct control of the General Government of Georgia.
The expansion of Batumi began in 1883 with the construction of the Batumi-Tiflis-Baku railway completed in 1900 by the finishing of the Baku-Batumi pipe-line. Henceforth Batumi became the chief Russian oil port in the Black Sea. The town expanded to an extraordinary extent and the population increased very rapidly: 8,671 inhabitants in 1882, and 12,000 in 1889.
War, Communism and Independence
During 1901, 16 years prior to the Russian Revolution, Joseph Stalin the future leader of the Soviet Union, lived in the city organizing strikes. Unrest during World War I led to Turkey re-entering in April 1918, followed by the British in December, who stayed until July 1920. Kemal Atatürk then ceded it to the Bolsheviks, on the condition that it be granted autonomy, for the sake of the Muslims among Batumi's mixed population.
When the USSR collapsed, Aslan Abashidze was appointed head of Adjara's governing council and subsequently held onto power throughout the unrest of the 1990s. Whilst other regions, such as Abkhazia, attempted to break away from the Georgian state, Adjara maintained an integral part of the Republic's territory. However due to a fragile security situation, Abashidze was able to exploit the central government's weaknesses and rule the area as a personal fiefdom. In May 2004 he fled the region to Russia as a result of mass protests sparked by the Rose Revolution in Tbilisi.
Present day
Batumi today is the main port of Georgia. It has the capacity for 80,000-tonne tankers to take materials such as oil. This oil originates from Azerbaijan and is shipped all over the world. Smaller oil exports also come from Kazakhstan and Turkmenistan. Additionally the city exports regional agricultural products. Since 1995 the freight conversion of the port has constantly risen, with an approximate 8 million tonnes in 2001. The annual revenue from the port is estimated at between $200 million and $300 million.
Since the change of power in Ajara, Batumi has attracted several international investors with real estate prices in the city trebling since 2001. Kazakh investors have reportedly invested $100 million to purchase more than 20 hotels in the Ajara region of Georgia. Construction of a number of new hotels will be launched in Ajara’s Black Sea resorts starting from 2007.
Batumi was also host to the Russian 12th Military Base. Following the Rose Revolution, the central government pushed for the removal of these forces, and in 2005 an agreement with Moscow was reached. According to the agreement, the process of withdrawal was planned to be completed in a course of 2008, but the Batumi base was officially handed over to Georgia on November 13, 2007, ahead of planned schedule.
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Some background:
]The VF-4 Lightning III began development in 2005 under the initial designation of the VF-X-4. Developed as a successor craft to the VF-1 Valkyrie, the VF-4 Lightning III was designed as a variable fighter that emphasized mobility in outer space.
The VF-4's development began with the prototype VF-X-4 and the VF-X-3. However, when Earth was devastated in Space War I the loss of military facilities also resulted in loss of the VF-X-3. Amongst the airframes under development exist prototype No. 1 craft, VF-X-4V1 and the trial manufactured VF-4A-0 and thus the surviving VF-X-4 was developed and completed as the VF-4 Lightning III. A trial-produced variable fighter, designated the VF-4A-0, was also built using 25% VF-1 Valkyrie parts.
VF-X-4 underwent flight tests, including being test piloted by Space War I veteran Hikaru Ichijo. Once successful operational models were ready, the VF-4 began mass production on February 2012. Initial deployment began on the SDF-2 Megaroad-01 in VF-1 Skull and SVF-184 Iron Chiefs Squadrons on September 2012. When the SDF-2 Megaroad launched in the same month, Hikaru Ichijō flew a VF-4 alongside the new colonization vessel as the ship lifted from Earth and began exploration outside of the Sol system.
As a result of integrating existing Overtechnology and Zentradi-series technology, the VF-4 had a characteristic three-hulled-type airframe structure remarkably different from the conservative VF-1 Valkyrie design. The three-hulled style of the VF-4 increased fuselage volume, propellant capacity and armament load capability that all resulted in a 40% improved combat ability over the VF-1. Fully transformable, the VF-4 could shift into Battroid and Gerwalk modes like previous variable fighters.
However, the VF-4 did suffer minor mobility problems within an atmosphere and the new type was primarily deployed to the Space Air Corps of emigrant fleets to serve as the main fighter craft of the UN Forces in the 2020s. It was because flight performance within the atmosphere was not as good as the VF-1 that the VF-5000 Star Mirage became the main combat craft within atmosphere, while the VF-4 operated mainly in outer space.
Built as a space fighter, the VF-4 primary weapons became two large beam cannons, though the craft was capable of carrying a GU-11 gun pod in Gerwalk and Battroid modes. In addition to the powerful primary beam guns, the Lightning III also featured twelve semi-recessed long-range missiles, as well as underwing pylons for additional missiles and other stores.
The VF-4 was only slightly heavier than the VF-1, but featured considerably more powerful engines, making the craft ideal for operations deeper out in space. The Lightning III was also much faster in the atmosphere than the older VF-1, although the VF-4’s flight mobility performance was not as great.
The VF-4 was also notable as the first production variable fighter to utilize a HOTAS system (Hands On Throttle And Stick) for the cockpit HMI (Human-Machine Interface). Furthermore, the VF-4's cockpit was laid out as a single hexagonal MFD (Multi-Function Display) that proved so successful that it was retrofitted into "Block 6" VF-1 fighters, as well as providing the template for all future variable fighter cockpits.
By the end of 2015, mass production of the VF-1 series at last had come to an end. From 2020 onward, the VF-4 Lightning III officially replaced the VF-1 to become the main variable fighter of U.N. Forces. Production of the VF-4 continued for a decade and ceased in 2022, with a total of 8,245 Lightning III variable fighters produced.
The VF-4 variable fighter remained in active service into the late 2040's but was complemented or substituted in many branches of the UN Forces by the cheaper and more atmospherically maneuverable VF-5000 Star Mirage. The VF-4 Lightning III was eventually replaced as the main variable fighter of U.N. Spacy in the later half of the 2030s by the VF-11 Thunderbolt.
General characteristics:
Manufacturer: Stonewell/Bellcom
Equipment Type: Variable fighter
Government: U.N. Spacy, U.N. Space Marines
Introduction: 2012
Operational Deployment: September 2012
Dimensions:
Accommodation: pilot only
Fighter Mode: wingspan 12.65 meters; height 5.31 meters; length 16.8 meters
Mass: empty 13.95 metric tons
Structure: space metal frame, SWAG energy conversion armor
Powerplant:
2x Shinnakasu/P&W/Roice FF-2011 thermonuclear turbine engines,
rated at 14,000 kg (137.34 kN) each
2x dorsal rocket engines (mounted on top of the main thermonuclear turbine engines)
2x ramjet engines (embedded into the inner wing sections)
P&W HMM-1A high-maneuverability vernier thrusters
Performance:
Fighter Mode: Mach 3.02 at 10,000 m
Mach 5.15 at 30,000+ m
Thrust-to-weight ratio: (empty) 2.01 (rating for turbine engine thrust ONLY)
g limit: unknown
[Armament:
2 x large beam cannons in forward engine nacelles
12x semi-recessed long range missiles (mounted on engine nacelles and ventral fuselage)
8x underwing pylons for missiles, gun pods an/or drop tanks
The kit and its assembly:
Well, this build has been lingering for almost 25 years in the back of my mind. It just took so long that a suitable IP kit (with a reasonable price tag) would materialize!
The original inspiration struck me with a VF-4 profile in the source book "This is animation special: Macross PLUS" from 1994, which accidently fell into my hands in a local Japanese book store. Among others, a side and top view profile of an aggressor VF-4 in an all-brown, Soviet-style paint scheme was featured. At that time I found the idea and the scheme pretty cool, so much that I even built a modified 1:100 VF-1 as a ground attack aircraft in this paint scheme.
However, the original VF-4 profile from the source book had always been present, but for years there had been no affordable kit. There have been garage/resin kits, but prices would start at EUR 250,-, and these things were and are extraordinarily rare.
Things changed for the better when WAVE announced an 1:72 VF-4 kit in late 2016, and it eventually materialized in late 2017. I immediately pre-ordered one from Japan (in a smart move, this even saved money) and it eventually turned up here in Germany in early 2018. Patience pays out, it seems...
I had preferred a 1:100 kit, though, due to space issues and since almost any other Macross variable fighter model in my collection is in this small scale, but I am happy that a decent VF-4 kit at all appeared after so many years!
Concerning the WAVE kit, there’s light and shadow. First of all, you have to know that you get a VF-4A. This is mentioned nowhere on the box, but might be a vital information for hardcore modelers. The early VF-4A is a rather different aircraft than the later VF-4G, with so fundamental differences that it would warrant a completely new kit! On the other side, with a look at the kit’s parts, I could imagine that a VF-4B two-seater could be easily realized in the future, too.
The kit is a solid construction, a snap-fit kit molded in different colors so that it can be built without painting. This sounds toy-like, but - like many small scale Bandai Valkyrie kits - anything you ask for is actually there. When you use glue and put some effort into the kit and some donor parts, you can make a very good model from it.
The kit's box is pretty oversized, though (any sprue is shrink-wrapped, horrendous garbage pile and wasted space!), and the kit offers just a single decal (water-slide decals, not stickers) option for a Skull Squadron VF-4A – AFAIK it’s Hikaru Ichijoe’s machine that appears in one of the Macross Flash Back 2012 music videos, as it escorts the SDF-02 “Megaroad” colonial ship after launch from Earth towards the center of our Galaxy.
The parts are crisply molded, and I actually like the fact that the kit is not as uber-engineered as the Hasegawa Valkyries. You can actually call the WAVE kit simple - but in a positive sense, because the parts number is reduced to a minimum, material strength is solid and the kit's construction is straightforward. Fit is excellent – I just used some putty along the engine gondolas due to their complex shape, but almost anything else would either fit almost perfectly or just call for some sanding. Impressive!
Surface details etc. are rather basic, but very crisp and emphasized enough that anything remains visible after adding some paint. However, after all, this aircraft is just a fictional animation mecha, and from this perspective the kit is really O.K..
After building the kit I most say that it's nothing that leaves you in awe, and for a retail price of currently roundabout EUR 50-70,- (I was lucky to get it for an early bird deal at EUR 40,-, but still pricey for what I got) the kit is pretty expensive and has some weaknesses:
The model comes with a decent (= simple) cockpit and a very nice and large pilot figure, but with no ordnance except for the semi-recessed long-range missiles (see below). The cockpit lacks any side consoles, floor or side wall details. If you put the pilot into the cockpit as intended, this is not a big issue, since the figure blocks any sight into the cockpit’s lower regions. However, the side sticks are molded into the pilot’s hands, so that you have to scratch a lot if you want to present the cockpit open and with an empty seat.
The landing gear is simple, too, and the wells are very shallow (even though they feature interior details). As a special feature, you can switch with some extra parts between an extended or retracted landing gear, and there are extra parts that allow the air intakes and some vectoring nozzles to be closed/extended for orbital operations. However, detail fetishists might replace the OOB parts with the landing gear from an 1:72 F-18 for an overall better look.
Provisions for underwing hardpoints are actually molded into the lower fuselage part (and could be punched/drilled open - another indication that more VF-4 boxings with extra sprues might follow?), but the kit does not come with any pylons or other ordnance than the dozen fuselage-mounted AAMs. Furthermore, the semi-recessed missiles are just that: you only get the visible halves of the only provided ordnance, which are simply stuck into slits on the model’s surface. As a consequence, you have to mount them at any rate – building a VF-4 for a diorama in which the missiles are about to be loaded would require massive scratch-building efforts and modifications.
Another problem indirectly arises when you put some effort into the kit and want to clean and pre-paint the missiles before assembly: every missile is different and has its allocated place on the VF-4 hull. The missiles are numbered – but only on the sprue! Once you cut them out, you either have to keep them painstakingly in order, or you will spend a long evening figuring out where which missile belongs! This could be easily avoided if the part number would be engraved on the missiles’ back sides – and that’s what I actually did (with a water-proof pen, though) in order to avoid trouble.
The clear canopy is another issue. The two parts are crystal-clear, but, being a snap-fit kit, the canopy parts have to be clipped into the fuselage (rear part) and onto a separate canopy frame (front part). In order to fit, the clear parts have cramps molded into their bases – and due to the excellent transparency and a magnifier effect, you can see them easily from the outside – and on the inside, when you leave the cockpit open. It’s not a pretty solution, despite the perfect fit of the parts.
One option I can think of is to carefully sand the cramps and the attachment points away, but I deem this a hazardous stunt. I eventually hid the cramps behind a thin line of paint, which simulates a yellow-ish canopy seal. The extra windscreen framing is not accurate, but the simplest solution that hides this weak point.
The kit itself was built OOB, because it goes together so well. I also refrained from adding pylons and ordnance – even though you can easily hang anything from Hasegawa’s VF-1 weapon set under the VF-4’s wings and fuselage. A final, small addition was a scratched, ventral adapter for a 3.5 mm steel rod, as a display for the flight scene beauty pic.
Painting and markings:
As mentioned above, the livery is based on an official profile which I deem authentic and canonical. My aircraft depicts a different machine from VFT-127, though, since I could not (and did not really want to) 100% replicate the profile's machine from the Macross PLUS source book, "13 Red". Especially the squadron’s emblem on the fin would create massive problems.
For the two-tone wrap-around scheme I used Humbrol 72 (Khaki Drill) and 98 (Chocolate Brown), based on the printed colors in the source book where I found the scheme. The pattern is kept close to the benchmark profile, and, lacking an underside view, I just mirrored the upper scheme. The starboard side pattern was guesstimated.
As a second-line aggressor aircraft, I weathered the VF-4 with a black ink wash, some post-shading with various lighter tones (including Humbrol 160, 168, 170 and 187) and did some wet-sanding treatment for an uneven and worn look.
Interior surfaces were painted according to visual references from various sources: the landing gear and the air intakes became white, while the cockpit was painted in RAF Dark Sea Grey.
In order to add some color to the overall brown aircraft I decided to paint the missiles all around the hull in white with tan tips – in the profile, the appear to be integrated into the camouflage, what I found dubious.
Most stencils come from the OOB sheet, but I added some more from the scrap box. The grey "kite" roundels come from an 1:72 Hasegawa Macross F-14 Tomcat kit sheet, which I acquired separately for a reasonable price. Even though it took four weeks to be delivered from Asia, the investment was worthwhile, since the sheet also provided some useful low-viz stencils.
The VAT-127 “Zentraedi Busters” unique tail insignia was more complicated, because these had to be printed at home. As a side note, concerning the fin marking, I recently found a translation of the benchmark profile's text on mahq.net, which is interesting: "The Regult within the targeting reticle on the tail met with disapproval from micronized Zentraedi pilots, and so was only used for a short time." The comment also reveals that the original aircraft's modex is "713", not just "13" as depicted, so I tried to reflect these details on my build, too.
I eventually settled for a solution that was partly inspired by the kit’s OOB fin marking and the wish for more contrast for the motif: I scanned the original Regult pod illustration from the source book and printed it on white decal sheet. This was sealed with two layers of glossy acrylic varnish (applied with a rattle can) and then cut into a white field that fills the fixed part of the fin (using the WAVE kit’s OOB fin markings as reference). Once in place and dry, two black outlines were added separately (generic decal material) which help blend the decal and the surroundings. Finally, thin strips of silver decal sheet were used for the fins’ leading edges.
This design variation, compared with the original “13 Red” illustration, led to the idea of a flight leader’s machine with slightly more prominent markings. In order to take this concept further I also gave the aircraft a white stripe around the front fuselage, placed under the kite roundel and again with black outlines for a consistent look. It’s not much different from “13 Red”, but I think that it looks conclusive and, together with the white fin markings and the missiles, livens up the VF-4’s look.
The appropriate flight leader tactical code “01 Red” was puzzled together from single digits from a Begemot Su-27 sheet, the rest of the bort numbers were taken from the OOB sheet (which incidentally feature a “01” code, too).
Concerning the OOB decal sheet, there’s much light but also some deep shadow. While the register is excellent and the carrier film flexible enough to lay down smoothly, the instructions lack information where to place the zillion of stencils (“No step” and “Beware of Blast” stuff) are to be placed! You only get references for the major markings – the rest has either to be guessed, OR you are in possession of the VF-4 source book from Softbank Publishing which was (incidentally?) released in parallel with the WAVE kit. This mecha porn offers an overview of all(!) relevant stencils on the VF-4A’s hull, and ONLY with this information the exhaustive decal sheet makes some sense…
As final steps, the VF-4 received some dry-brushing with light grey around the leading edges, some chipped paint was simulated with dry-brushed aluminum and, finally, light soot stains around the vectoring nozzles all around the hull and the weapon bays were created with graphite. Then the kit was sealed with matt acrylic varnish (Italeri).
Well, in the end, it’s not a carbon copy of the inspiring illustration, but rather another machine from the same squadron, with more creative freedom. I stayed as true to the benchmark as possible, though, and I like the result. Finally, after almost 25 years, I can tick this project off of my long ideas and inspiration list.
Considering the kit itself, I am really torn. I am happy that there finally is a VF-4 IP kit at all after so many years, but to me it’s a contradictive offer. I am not certain about the target group, because for a toy-like snap-fit kit it’s too detailed and expensive, but for the serious modeler it has some major flaws.
The biggest issue is the kit’s horrendous price – even if it would be more detailed or contained some fine resin or PE parts (which I would not want, just a “good” plastic kit). Sure, you can put some effort into the kit and improve it, e .g. in the cockpit or with a donor landing gear, but weak points like the “flat” missiles and the lack of proper bays for them are IMHO poor. For the relatively huge price tag I’d hoped for a “better” OOB offer. However, the kit is easy to build and a good representation of the Lightning III, and I am curious if there are kit variants in WAVE’s pipeline?
A marker on the grounds of the National Cathedral in Washington, D.C. showing the route which General Edward Braddock took as he left the area on the disastrous "Braddock Expedition" at the start of the French and Indian War in 1755. (Essentially, he went up Wisconsin Avenue.)
The stone was placed here on November 10, 1907, by the Society of Colonial Wars in the District of Columbia. It was unveiled by James Bryce, British Ambassador to the United States, and dedicated by Rev. Roland Cotton Smith.
In the 1700s, both the British and French were competing to colonize North America. The French claimed most of the Canadian interior and the Mississippi River down to New Orleans, while the British largely clung to the East Coast and the area around Hudson Bay. The French had explored much more of North America (which established their claim, even though more than 15 million Native Americans already lived there). But very few French people lived there: The French population was just 75,000 and heavily concentrated along the St. Lawrence River valley, on New Brunswick, on Cape Breton Island, and at New Orleans (with a few settlements along the Mississippi River). The British had 1.5 million colonists in North America, and their highly developed settlements ranged from Georgia to Nova Scotia and Newfoundland.
The French were really worried about their claims. British trade with Native Americans in the Ohio Valley was extensive, and many tribes in the American Midwest were exceptionally pro-British. Furthermore, British colonists were beginning to homestead illegally in the area. Since there were no corresponding French colonists, the French worried that they would lose the North American interior by default to the British.
In June 1747, Roland-Michel Barrin de La Galissonière, the Governor-General of New France, ordered General Pierre-Joseph Céloron to lead a military expedition through the Ohio Valley. Céloron reported that the Native Americans were pro-British, and he saw no way of reversing the trend. De la Galissonière was replaced, and his successor, the Marquis de la Jonquière died. A temporary Governor-General, Charles le Moyne de Longueuil, was installed. Longueuil decided to act where others had not: He sent Colonel Charles Michel de Langlade and 300 French Marines to punish the Indians. On June 21, 1752, the French attacked the trading post at Pickawillany, Ohio (near the present-day town of Piqua, Ohio). Fourteen Indians died.
The raid on Pickawillany sparked what became known as the French and Indian War.
In the spring of 1753, Paul Marin de la Malgue and 2,000 French Marines marched into the Ohio Valley. Marin constructed forts at Presque Isle (Erie, Pennsylvania) and Le Boeuf Creek (Waterford, Pennsylvania), and garrisoned them with troops.
Now it was the British who were worried. Robert Dinwiddie, Governor Royal of Virginia, ordered 21-year-old Major George Washington of the Virginia militia to warn the French to leave. (Ohio was part of Virginia at the time). In October 1753, Washington left for the Ohio Valley. On December 12, Washington and his men reached Fort Le Boeuf. The French commander politely declined Washington's request that the French return to Canada. Washington returned to Williamsburg, Virginia, on December 16. He reported that the French had not only established forts in western Pennsylvania, but intended to create a chain of forts all along the Monongahela and Ohio rivers. This meant disaster for British claims to the interior.
Even before Washington returned, Dinwiddie had decided to act. He sent a group of 40 men to the confluence of the Allegheny and Monongahela rivers to build a British fort. By this time, the Marquis Duquesne had replaced de Longueuil as Governor-General of New France. Duquesne send Colonel Claude-Pierre Pecaudy de Contrecoeur to the same spot. But Contrecoeur had 400 men to the British 40, and the French were able to establish their fort without firing a shot.
Appalled, Dinwiddie now ordered Washington back into the Ohio Valley. Washington ran into a French troop near Fort Duquesne (now Pittsburgh, Pennsylvania) on May 28, 1754, and most of the British troops were killed. Washington fled south to avoid being overwhelmed by the larger French forces, but the French were in hot pursuit. Near what is now Uniontown, Pennsylvania, Washington built a rough wood-and-soil redoubt which he called Fort Necessity. The French attacked on July 3, and Washington surrendered. (This would become a critical turning point in Washington's life, and he would forever remember the lessons learned here -- and apply them during the American Revolution.)
It took the news of the surrender at Fort Necessity until October to reach Britain. The British government decided to send troops in force to North America to seize New France. Major General Edward Braddock was chosen to lead the invading army. The British action was no secret, and King Louis XV dispatched six regiments to New France under the command of Baron Dieskau in 1755. The French fleet also sailed for North America. A British fleet under Admiral Edward Hawke raced after the French, and attacked the French ship "Alcide" on June 8, 1755. The British then engaged in unrestricted warfare against French shipping.
War was formally declared by both nations in the spring of 1756.
The British warplan in North America was for Braddock to capture Fort Duquesne. Massachusetts Governor William Shirley was to capture Fort Niagara, Sir William Johnson was to capture Fort St. Frédéric (near present-day Crown Point, New York), and Lieutenant Colonel Robert Monckton was to capture Fort Beauséjour (near present-day Aulac, New Brunswick).
The Braddock expedition assembled in Alexandria, Virgina. Braddock was hampered by supply problems, poor logistics, and badly trained troops. Braddock departed from Georgetown on April 20, 1755. His troops picked up Geroge Washington at Frederick, Maryland. (Also among the troops: Horatio Gates, whome Washington would later confront during the American Revolution.) As they moved forward, Braddock's men built a road -- originally called "Braddock's Road" but now called National Pike. (Remnants of it still exist in the D.C. area, and are called "Braddock Road.")
Contrecoeur, realizing his fort could not withstand the British cannon, decided to meet the British in the field. He had 250 French Marines and Canadian militia, and about 600 Native Americans made up of a large number of different tribes.
Braddock's 1,300 men crossed the Monongahela River about 10 miles south of Fort Duquesne on July 8, 1755. The Indians sent a delegation to Braddock, asking for a truce so they could get the French to withdraw peacefully. Braddock refused. The next day, Braddock's men surprised the French and Indian force, who were rushing south from Fort Duquesne. Contrecoeur was killed and the Canadian militia fled, but the remaining French and Indian forces outflanked the British on the right and the left and opened fire. Caught in a cross-fire, the British troops began to panic. The lines became disordered, men started running into one another in fear, and Braddock was shot in the chest. Of the 1,300 British soldiers, 900 died on the battlefield.
Braddock was borne off the field by Washington and another officer. The British force retreated south toward the ruins of Fort Necessity. Braddock died there on July 13, 1755. Before he died, Braddock gave his ceremonial sash to George Washington. Washington never went anywhere without this sash for the rest of his life.
Braddock was buried in the middle of the road and wagons were rolled over his grave to prevent his body from being discovered and desecrated.
What began as a skirmish over unpopulated territory in North America had now become a world war. Known as the Seven Years' War, it involved Sweden and Prussia (they fought over Pomerania, which constitutes much of the north coast of modern Germany); India (the war raged in the south of Indian and eventually put the French portion of India under British rule); and Austria and Russia (which fought Prussia for control of Silesia, the area north of the Czech-Polish border around Wroclaw).
The French and Indian War ended in North America with France losing all of her Canadian colonies to Great Britain. Spain, too, lost Florida to the British.
The Seven Years' War left the British government close to bankruptcy. Seeking revenues to pay off the debt, Great Britain attempted to impose new taxes on its colonies. The rest, as they say, is history: These taxes were met with stiff resistance in the American colonies, and the tax acts ultimately led to the start of the American Revolution.
In 1804, human remains believed to be Braddock's were found beneath Braddock's Road about 1.5 miles west of Great Meadows (Fort Necessity) by a crew of road workers. The remains were exhumed and reburied. A marble monument was erected over the grave site in 1913 by the Coldstream Guards.
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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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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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
The colonization of the Moon is the proposed establishment of permanent human communities on the Moon. Advocates of space exploration have seen settlement of the Moon as a logical step in the expansion of humanity beyond the Earth. Recent indication that water might be present in noteworthy quantities at the Lunar poles has increased interest in the Moon. Polar colonies could also avoid the problem of long Lunar nights (about 354 hours, a little more than two weeks) and take advantage of the sun continuously.
Permanent human habitation on a planetary body other than the Earth is one of science fiction's most prevalent themes. As technology has advanced, and concerns about the future of humanity on Earth have increased, the argument that space colonization is an achievable and worthwhile goal has gained momentum. Because of its proximity to Earth, the Moon has been seen as a prime candidate for the location of humanity's first permanently occupied extraterrestrial base.
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
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
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...
History of Grenada 1498–1958: Colonization
The recorded history of Grenada begins in 1498. At the time the indigenous Island Caribs (Kalinago) who lived there called it Camahogne. The Spaniards did not permanently settle on Camahogne. Later the English failed their first settlement attempts, but the French fought and conquered Grenada from the Caribs circa 1650. The French conquest resulted in the genocide of 17th century Caribs from present-day Grenada. Warfare also existed between the Caribs of present day Dominica and St. Vincent and the Grenadines with the French invaders.
The French took control of Camahogne and named the new French colony La Grenade. La Grenade prospered as a wealthy French colony; its main export was sugar. The French established a capital known as Fort Royal in 1650 as ordered by Cardinal Richelieu. To wait out harsh hurricanes, the French navy would shelter in the capital's natural harbour. No other French colony had a natural harbour to even compare with that of Fort Royal (later renamed St. George's). The colony was ceded to the United Kingdom in 1763 by the Treaty of Paris. A century later, in 1877 Grenada was made a Crown Colony.
1958–1984: Independence and Revolution
The capital St. George's, Grenada
The island was a province of the short-lived West Indies Federation from 1958 to 1962.
In 1967, Grenada attained the status of “Associated State of the United Kingdom”, which meant that Grenada was now responsible for her own internal affairs, and the UK was responsible for her defence and foreign affairs. Independence was granted in 1974 under the leadership of the then Premier, Sir Eric Matthew Gairy, who became the first Prime Minister of Grenada.
Civil conflict gradually broke out between Eric Gairy’s government and some opposition parties including the New Jewel Movement (NJM). Gairy’s party won elections in 1976 but the opposition did not accept the result, accusing it of fraudulence. In 1979, the New Jewel Movement under Maurice Bishop launched a paramilitary attack on the government resulting in its overthrow.
The constitution was suspended and Bishop's government ruled subsequently by decree. Cuban presence was welcomed and heavily invested in civic assistance (doctors, teachers, and technicians in the fields of health, literacy, agriculture, and agro-industries) during the ensuing era. Agrarian reforms started by the Gairy government were continued and greatly expanded under the revolutionary government of Maurice Bishop.
Some years later a dispute developed between Bishop and certain high-ranking members of the NJM. Though Bishop was cooperating with Cuba and USSR on various trade and foreign policy issues, he sought to maintain a "non-aligned" status. Bishop had been taking his time making Grenada wholly socialist, encouraging private-sector development in an attempt to make the island a popular tourist destination. Hard Marxist party members, including Communist Deputy Prime Minister Bernard Coard, deemed Bishop insufficiently revolutionary and demanded that he either step down or enter into a power sharing arrangement.
On October 19, 1983, Bernard Coard and his wife Phyllis, backed by the Grenadian Army, led a coup against the government of Maurice Bishop, who was placed under house arrest. These actions led to street demonstrations in various parts of the island. Bishop had massive support among the population and was eventually freed by a large demonstration in the capital. When Bishop attempted to resume power, he was captured and executed by soldiers along with seven others, including government cabinet ministers. The Coard regime then put the island under martial law.
After the execution of Bishop, the People's Revolutionary Army formed a military government with General Hudson Austin as chairman. The army declared a four-day total curfew during which it said that anyone leaving their home without approval would be shot on sight.
The overthrow of a moderate government by one which was strongly communist worried U.S. President Ronald Reagan. Of particular concern was the presence of Cuban construction workers and military personnel building a 10,000-foot airstrip on Grenada. Though Bishop had claimed the purpose of the airstrip was to allow commercial jets to land, Reagan believed its purpose was to allow military transport planes loaded with arms from Cuba to be transferred to Central American insurgents.
Also weighing on Reagan was the security of the 800 American medical students enrolled at St. George's School of Medicine in the former British commonwealth. With the post-coup violence and anarchy, martial law, and the shoot-on-sight curfew, Reagan was joined by many of his advisers, as well as much of the American public, in believing that the rescue of the American students was sufficient justification for an invasion.
On October 25, Grenada was invaded by combined forces from the United States, the Regional Security System (RSS) and Jamaica, in an operation codenamed Operation Urgent Fury. The U.S. stated this was done at the behest of Dame Eugenia Charles, of Dominica. While the Governor-General, Sir Paul Scoon, later stated that he had also requested the invasion, it was highly criticised by the governments of the United Kingdom, Trinidad and Tobago and Canada. The United Nations General Assembly condemned it as "a flagrant violation of international law"[7] by a vote of 108 in favor to 9, with 27 abstentions.[8] The United Nations Security Council considered a similar resolution, which failed to pass when vetoed by the United States.
After the invasion of the island nation, the pre-revolutionary Grenadan constitution was resumed. Eighteen members of the PRG and the PRA (army) were arrested after the invasion on charges related to the murder of Maurice Bishop and seven others. The eighteen included the top political leadership of Grenada at the time of the execution as well as the entire military chain of command directly responsible for the operation that led to the executions. Fourteen were sentenced to death, one was found not guilty and three were sentenced to forty-five years in prison. The death sentences were eventually commuted to terms of imprisonment. Those in prison have become known as the Grenada 17.
In 2000–2002, much of the controversy of the late 1970s and early 1980s was once again brought into the public consciousness with the opening of the truth and reconciliation commission. The commission was chaired by a Roman Catholic priest, Father Mark Haynes, and was tasked with uncovering injustices arising from the PRA, Bishop’s regime, and before. It held a number of hearings around the country. Brother Robert Fanovich, head of Presentation Brothers’ College (PBC) in St. George’s tasked some of his senior students with conducting a research project into the era and specifically into the fact that Maurice Bishop’s body was never discovered. See Maurice Paterson's book, published before this event, called Big Sky Little Bullet. Paterson also uncovered that there was still a lot of resentment in Grenadian society resulting from the era, and a feeling that there were many injustices still unaddressed.
In 2004, after being hurricane-free for forty-nine years, the island was directly hit by Hurricane Ivan (September 7). Ivan struck as a Category 3 hurricane and caused 90 percent of the homes to be damaged or destroyed. The following year, 2005, Hurricane Emily (July 14), a Category 1 hurricane at the time, struck the northern part of the island with 80 kt winds, causing an estimated USD $110 million (EC$ 297 million) worth of damage. This was much less damage than Ivan had caused.[citation needed]
Grenada has recovered with remarkable speed, due to both domestic labour and financing from the world at large and the work done by the New National Party Administration of Dr. Keith Mitchell and his team. By December 2005, 96% of all hotel rooms were to be open for business and to have been upgraded in facilities and strengthened to an improved building code. The agricultural industry and in particular the nutmeg industry suffered serious losses, but that event has begun changes in crop management and it is hoped that as new nutmeg trees gradually mature, the industry will return to its pre-Ivan position as a major supplier in the Western world.[citation needed]
In April 2007, Grenada jointly hosted (along with several other Caribbean nations) the 2007 Cricket World Cup. The island's then Prime Minister was at the time CARICOM Representative on cricket and was instrumental in having the World Cup Games brought to the region. After Hurricane Ivan, the government of the People's Republic of China (PRC) paid for the new $40 million national stadium, and provided the aid of over 300 labourers to build and repair it.[9] During the opening ceremony, the anthem of the Republic of China (ROC, Taiwan) was accidentally played instead of the PRC's anthem, leading to the firing of top officials[10][11]
Geography
Main article: Geography of Grenada
Map of Grenada
A view of Carriacou. Other Grenadine islands in distance
The island Grenada itself is the largest island; smaller Grenadines are Carriacou, Petit Martinique, Ronde Island, Caille Island, Diamond Island, Large Island, Saline Island, and Frigate Island Most of the population lives on Grenada itself, and major towns there include the capital, St. George’s, Grenville and Gouyave. The largest settlement on the other islands is Hillsborough on Carriacou.
The islands are of volcanic origin with extremely rich soil. Grenada’s interior is very mountainous with Mount St. Catherine being the highest at 2,756 feet (840 m). Several small rivers with beautiful waterfalls flow into the sea from these mountains. The climate is tropical: hot and humid in the rainy season and cooled by the trade winds in the dry season. Grenada, being on the Southern edge of the hurricane belt, has suffered only three hurricanes in fifty years.
Hurricane Janet passed over Grenada on Friday 23 September 1955 with winds of 115 mph, causing severe damage. The most recent storms to hit have been Hurricane Ivan on Tuesday 7 September 2004 causing severe damage and thirty-nine deaths and Hurricane Emily on Thursday 14 July 2005, causing serious damage in Carriacou and in the north of Grenada which had been relatively lightly affected by Hurricane Ivan.
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/
================================================
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 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/
================================================
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)
VIET NAM
Vietnam, officially the Socialist Republic of Vietnam, is the easternmost country on the Indochina Peninsula in Southeast Asia. It is bordered by China to the north, Laos to the northwest, Cambodia to the southwest, and the South China Sea to the east.
The name Việt Nam had been used for the country before it became the official name in "Dư địa chí" of Nguyễn Trãi written in 1435 and perhaps even before. "Việt" is the name of the largest ethnic group in Vietnam: the Kinh (người Kinh) and "Nam" means "the South", affirming Vietnam's sovereignty from China (usually called "North country" by the Vietnamese).
The people of Vietnam regained independence and broke away from China in 938 AD after their victory at the Battle of Bạch Đằng River (938). Successive dynasties flourished along with geographic and political expansion deeper into Southeast Asia, until it was colonized by the French in the mid-19th century. Efforts to resist the French eventually led to their expulsion from the country in the mid-20th century, leaving a nation divided politically into two countries. Fighting between the two sides continued during the Vietnam War, ending with a communist victory in 1975.
Emerging from this prolonged military engagement, the war-ravaged nation was politically isolated. The government’s centrally planned economic decisions hindered post-war reconstruction and its treatment of the losing side engendered more resentment than reconciliation. In 1986, it instituted economic and political reforms and began a path towards international reintegration. By 2000, it had established diplomatic relations with most nations. Its economic growth had been among the highest in the world in the past decade. These efforts culminated in Vietnam joining the World Trade Organization in 2007 and its successful bid to become a non-permanent member of the United Nations Security Council in 2008.
GEOGRAPHY AND CLIMATE
Vietnam is approximately 331,688 km² (128,066 sq mi) in area (not including Hoang Sa and Truong Sa islands), larger than Italy and almost the size of Germany. The perimeter of the country running along its international boundaries is 4,639 km (2,883 mi). The topography consists of hills and densely forested mountains, with level land covering no more than 20%. Mountains account for 40% of the area, with smaller hills accounting for 40% and tropical forests 42%. The northern part of the country consists mostly of highlands and the Red River Delta. Phan Xi Păng, located in Lào Cai province, is the highest mountain in Vietnam at 3,143 m (10,312 ft). The south is divided into coastal lowlands, Annamite Chain peaks, extensive forests, and poor soil. Comprising five relatively flat plateaus of basalt soil, the highlands account for 16% of the country's arable land and 22% of its total forested land.
The delta of the Red River (also known as the Sông Hồng), a flat, triangular region of 15,000 square kilometers, is smaller but more intensely developed and more densely populated than the Mekong River Delta. Once an inlet of the Gulf of Tonkin, it has been filled in by the enormous alluvial deposits of the rivers over a period of millennia, and it advances one hundred meters into the Gulf annually. The Mekong delta, covering about 40,000 square kilometers, is a low-level plain not more than three meters above sea level at any point and criss-crossed by a maze of canals and rivers. So much sediment is carried by the Mekong's various branches and tributaries that the delta advances sixty to eighty meters into the sea every year.
Because of differences in latitude and the marked variety of topographical relief, the climate tends to vary considerably from place to place. During the winter or dry season, extending roughly from November to April, the monsoon winds usually blow from the northeast along the China coast and across the Gulf of Tonkin, picking up considerable moisture; consequently the winter season in most parts of the country is dry only by comparison with the rainy or summer season. The average annual temperature is generally higher in the plains than in the mountains and plateaus and in the south than in the north. Temperatures in the southern plains (Ho Chi Minh City and the Mekong Delta) varies less, going between 21 and 28 degree Celsius (70 and 82.5 °F) over the course of a year. The seasons in the mountains and plateaus and in the north are much more dramatic, and temperatures may vary from 5 degree Celsius (41 °F) in December and January to 37 degree Celsius (98.6 °F) in July and August.
GOVERNMENT AND POLITICS
Vietnam National Convention CenterThe Socialist Republic of Vietnam is a single-party state. A new state constitution was approved in April 1992, replacing the 1975 version. The central role of the Communist Party was reasserted in all organs of government, politics and society. Only political organizations affiliated with or endorsed by the Communist Party are permitted to contest elections. These include the Vietnamese Fatherland Front, worker and trade unionist parties. Although the state remains officially committed to socialism as its defining creed, the ideology's importance has substantially diminished since the 1990s. The President of Vietnam is the titular head of state and the nominal commander in chief of the military of Vietnam, chairing the Council on National Defense and Security. The Prime Minister of Vietnam Nguyen Tan Dung is the head of government, presiding over a council of ministers composed of 3 deputy prime ministers and the heads of 26 ministries and commissions.
The National Assembly of Vietnam is the unicameral legislature of the government, composed of 498 members. It is superior to both the executive and judicial branches. All members of the council of ministers are derived from the National Assembly. The Supreme People's Court of Vietnam, which is the highest court of appeal in the nation, is also answerable to the National Assembly. Beneath the Supreme People's Court stand the provincial municipal courts and the local courts. Military courts are also a powerful branch of the judiciary with special jurisdiction in matters of national security. All organs of Vietnam's government are controlled by the Communist Party. Most government appointees are members of the party. The General Secretary of the Communist Party is perhaps one of the most important political leaders in the nation, controlling the party's national organization and state appointments, as well as setting policy.
The Vietnam People's Army is the official name for the combined military services of Vietnam, which is organized along the lines of China's People's Liberation Army. The VPA is further subdivided into the Vietnamese People's Ground Forces (including Strategic Rear Forces and Border Defense Forces), the Vietnam People's Navy, the Vietnam People's Air Force and the coast guard. Through Vietnam's recent history, the VPA has actively been involved in Vietnam's workforce to develop the economy of Vietnam, in order to coordinate national defense and the economy. The VPA is involved in such areas as industry, agriculture, forestry, fishery and telecommunications. The total strength of the VPA is close to 500,000 officers and enlisted members. The government also organizes and maintains provincial militias and police forces. The role of the military in public life has steadily been reduced since the 1980s.
POPULATION
Recent census estimates the population of Vietnam at beyond 84 million. Vietnamese people, also called "Viet" or "Kinh", account for 86.2 percent of the population. Their population is concentrated in the alluvial deltas and coastal plains of the country. A homogeneous social and ethnic majority group, the Kinh exert political and economic control. There are more than 54 ethnic minorities throughout the country, but the Kinh are purveyors of the dominant culture. Most ethnic minorities, such as the Muong, a closely related ethnic of the Kinh, are found mostly in the highlands covering two-thirds of the territory. The Hoa (ethnic Chinese) and Khmer Krom are mainly lowlanders. The largest ethnic minority groups include the Hmong, Dao, Tay, Thai, and Nung.
LANGUAGES
The people of Vietnam speak Vietnamese as a native language. In its early history, Vietnamese writing used Chinese characters. In the 13th century, the Vietnamese developed their own set of characters called Chữ nôm. The celebrated epic Đoạn trường tân thanh (Truyện Kiều or The Tale of Kieu) by Nguyễn Du was written in Chữ nôm. During the French colonial period, Quốc ngữ, the romanized Vietnamese alphabet used for spoken Vietnamese, which was developed in 17th century by Jesuit Alexandre De Rhodes and several other Catholic missionaries, became popular and brought literacy to the masses.
Various other languages are spoken by several minority groups in Vietnam. The most common of these are Tày, Mường, Khmer, Chinese, Nùng, and H'Mông. The French language, a legacy of colonial rule, is still spoken by some older Vietnamese as a second language, but is losing its popularity. Vietnam is also a full member of the Francophonie. Russian — and to a much lesser extent German, Czech, or Polish — is sometimes known among those whose families had ties with the Soviet bloc. In recent years, English is becoming more popular as a second language. English study is obligatory in most schools. Chinese and Japanese have also become more popular.
RELIGIONS
For much of Vietnamese history, Mahayana Buddhism, Taoism and Confucianism have strongly influenced the religious and cultural life of the people. About 85% of Vietnamese identify with Buddhism, though not all practice on a regular basis[24][25][26][27][28][29][30]. About 8% of the population are Christians (about six million Roman Catholics and fewer than one million Protestants, according to the census of 2007). Christianity was introduced first by the Portuguese and the Dutch traders in the 16th and 17th centuries, then further propagated by French missionaries in the 19th and 20th centuries, and to a lesser extent, by American Protestant missionaries during the presence of American forces during the 1960s and early 1970s. The largest Protestant churches are the Evangelical Church of Vietnam and the Montagnard Evangelical Church.
Vietnam has great reservation towards Roman Catholicism. This mistrust originated during the French colonial time when some Catholics collaborated with the French colonists as espionage agents and militiamen to suppress the Vietnamese independence movement. Furthermore, the Church's teaching in Vietnam regarding communism made it an unwelcome counterforce to communist rule. Relationship with the Vatican, however, has improved in recent years. Membership of Sunni and Bashi Islam, a small minority faith, is primarily practiced by the ethnic Cham minority, though there are also a few ethnic Vietnamese adherents in the southwest. The communist government has from time to time been criticized for its religious restrictions although it has categorically denied that such restrictions exist today.
-----------------------------------------------
Motto: "Independence, Freedom, Happiness"
Anthem: Tiến Quân Ca
"Army March" (first verse)
Capital: Hanoi
Largest city: Ho Chi Minh City
Official language: Vietnamese
Demonym: Vietnamese
Government: Socialist Republic
Independence from France
- Date September 2, 1945
- Recognized 1954
Area
- Total 331,690 km2 (65th); 128,527 sq mi
- Water (%): 1.3
Population
- 2008 (mid-year estimate): 86,116,559 (13th)
- 1999 census 76,323,173
- Density: 253/km2 (46th); 655/sq mi
GDP (PPP) 2007 estimate: Total $221.614 billion (46th); Per capita $2,589 (128th)
GDP (nominal) 2007 estimate: Total $70.943 billion (60th); Per capita $828 (140th)
Gini (2002): 37 (medium) (59th)
HDI (2007): ▲ 0.733 (medium) (105th)
Currency: đồng (₫) (VND)
Time zone UTC+7 (UTC+7)
- Summer (DST) No DST (UTC+7)
Drives on the right
Internet TLD: .vn
Calling code: 84
From Wikipedia, the free encyclopedia
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
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
"In the near future after earth begins the rapid colonization and terraforming of the harsh Martian landscape, humankind finds out that ours isn't the only sentient life laying claim to the wastes of Mars..."
Here are the armed ATV's with an extra set of wheels up front for the rocky crags, pits and craters of the Martian surface. More pics will follow and I want to create a vignette around this theme. I was always fascinated with LEGO Space and especially with the rovers that came out when I was a kid, but here's my stab at it.
from heritageconversion.wordpress.com:
Concealed behind the walled city of Intramuros, built by the Spaniards in 1570, is the church of San Agustin. This church is a significant monument to the Spanish colonization of the Philippines, being the first religious structure built in the island of Luzon, after the Spanish relocated from Cebu in the south.
Built within the administrative center of the Spanish government, San Agustin church enjoyed privileges not commonly dispensed to most colonial churches. It was built by the Spaniard Juan Macias in 1586 and was completed in 1606. Luciano Oliver later renovated it in 1854. The book Great Churches of the Philippines points out that the church was designed “according to the plans approved by the Royal Audencia of Mexico and by a Royal Cedula.”
Jesus Encinas, who wrote San Agustin Manila, states that the design of the church was derived from other churches that were built by the Augustinians in Mexico. Pedro Galende, OSA, in his book San Agustin Noble Stone Shrine, adds that the Augustinians “who came from Spain and those born in Mexico had a great opportunity to observe and study the South American monastic architecture which they later used in the Philippines. They took into consideration the quality of the local stone and the weather conditions which required them to sacrifice aesthetic requirement for durability.”
This practical and banal approach to aesthetics is evident on the church’s facade. It may have been the most sought and copied facade in the colonial period, but its static appearance and dark adobe stone lack grace and charm. Even the Augustinians themselves were not too kind with the church’s displeasing appearance. In another book, Angels in Stone, Galende recalls the Augustinian historian, Agustin Ma. de Castro’s critical comment of the church’s facade: “It was of triangular form, very ugly and of a blackish color; flanked by two towers, one of which has no bells and does not serve for anything. Due to the frequent earthquakes in Manila, they (towers) have only one body, ugly and irregular, without elevation or gracefulness.”
Sedate and direct to the point, the facade follows the style of High Renaissance. The symmetrical composition is prefixed by pairs of Tuscan columns that flank the main door of the two-tiered facade. The vertical movement of the paired columns is adapted at the second level by equally paired Corinthian columns. At the second level, mass and void alternate in a simple rhythm of solid walls and windows. The two levels, emphasized by horizontal cornices, are then capped by a pediment that is accentuated with a simple rose window. The facade’s hard composition is held together by two towers; unfortunately, the missing left belfry further exaggerates the lackluster facade. It was taken down after a destructive earthquake hit the church in 1863 and 1880, splitting the tower in two.
The facade has a touch of Baroque by the ornately carved wooden doors that depict floras and religious images. Baroque is also evident in the carved niches that quietly reside between the paired lower columns. The church is bequeathed with Chinese elements in the form of fu dogs that emphatically guard the courtyard entrances.
Alicia Coseteng, in Spanish Churches of the Philippines, describes the church as having “an inverted vaulting foundation, which reacts to seismic effects in much the same manner as the hull of a ship resists the waves.” Although this is difficult to prove, this may be one of the reasons why, amidst the destructive natural calamities that are prevalent in the country, the church is still standing today. Winand Klassen, in his book Architecture in the Philippines, also notes that the church has an inverted vault-like foundation, and was the first earthquake-proof building in stone. This makes San Agustin as the only surviving 16th century edifice, and the oldest church in the Philippines. Another interesting structural component of the church is the lateral bays that act as interior buttressing. This is completely different from all the colonial churches where the wall buttresses flare out at the exterior side of the church walls. Within each compartmentalized bay is a side chapel that Coseteng refers to as cryptocollateral chapel. Seven side chapels line the entire length of each side of the nave.
San Agustin church is also the only colonial church that has retained its original vaulting, despite the destructive forces that shelled the church during WW II. It was a fortuitous turn because San Agustin church flaunts one of the most artistically decorated interiors among all of the colonial churches in the country.
The splendid trompe l’oeil barrel vault and dome magnify the skills of two Italian decorative painters, Alberoni and Dibella, who were commissioned to paint the church’s interior in 1875. With a barren, plain surface, they managed to sculpt and gave life to the ceiling with their paint brushes. Alberoni and Dibella animated every space with wonderful floral motifs, geometric patterns, classic architectural themes, coffers, and religious images. Significantly, the artists developed a language in the trompe l’oeil vaulting that synthesizes with the spatial geometry of the church. The super-imposed columns which divide each side chapel are echoed above by coffered bands that traverse across the barrel vault. Even the faux coffers are organized along the length of the ceiling to suggest depth, movement, balance, and proportion to the nave below. At the crossing, the concentric trompe l’oeil of the shallow dome is curiously crisscrossed by fluted ribs that rise from each pier and merge at the apex.
The playful effect of chiaroscuro-light and shadows-and perspective, restrained only by the limited palette of a few earthly colors, is a visual spectacle. Perhaps, the grandiosity of the painting is a bit too presumptuous to some critics, but one can assume that the vitality of the interior must have roused the imaginations of Simon Flores, a local artist who later became responsible in decorating the interiors of several other churches, including the sumptuous interior of Betis church in Pampanga.
As a final stroke to the exhilarating visual experience, the church is vested with a heavily guilded pulpit, with the native flora and pineapple as decorative motifs, as well as a very ornate altar.
The church is more than just an architectural icon. A side chapel next to the main altar is dedicated to the Spanish Miguel Lopez de Legaspi, the founder of Manila. His remains were re-buried here by the Augustinians, unidentified and mixed along with others, after they were ruthlessly unearthed by the British who were searching for golden treasures in 1762.
At best, today, one can only quietly contemplate the charged bygone days at the foot of Legaspi’s final resting place.
Adjacent to the church, the monastery was converted in 1973 to become a repository for religious artifacts and art treasures dating back as early as the 16th century. Here, one can spend an entire day to cherish and absorb the remains of a resplendent era in the country’s religious history.
San Agustin church is, indeed, the mother of all Philippine colonial churches.
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
A slightly disheveled Anthophora from the Carribbean collected by Sara Prado. This species is known from Hispaniola to the western part of the Lesser Antilles. Wouldn't it be interesting to figure out the ancient history of this species colonization/evolution in the island chain. Pictures taken by intern team Maggie Yuan and Sara Guerrieri.
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All photographs are public domain, feel free to download and use as you wish.
Photography Information: Canon Mark II 5D, Zerene Stacker, Stackshot Sled, 65mm Canon MP-E 1-5X macro lens, Twin Macro Flash in Styrofoam Cooler, F5.0, ISO 100, Shutter Speed 200
The grass so little has to do,
A sphere of simple green,
With only butterflies to brood,
And bees to entertain,
- Emily Dickinson
Want some Useful Links to the Techniques We Use? Well now here you go Citizen:
Basic USGSBIML set up:
www.youtube.com/watch?v=S-_yvIsucOY
USGSBIML Photoshopping Technique: Note that we now have added using the burn tool at 50% opacity set to shadows to clean up the halos that bleed into the black background from "hot" color sections of the picture.
www.youtube.com/watch?v=Bdmx_8zqvN4
PDF of Basic USGSBIML Photography Set Up:
ftp://ftpext.usgs.gov/pub/er/md/laurel/Droege/How%20to%20Take%20MacroPhotographs%20of%20Insects%20BIML%20Lab2.pdf
Google Hangout Demonstration of Techniques:
plus.google.com/events/c5569losvskrv2nu606ltof8odo
or
www.youtube.com/watch?v=4c15neFttoU
Excellent Technical Form on Stacking:
Contact information:
Sam Droege
sdroege@usgs.gov
301 497 5840
*** For best viewing experience, please click anywhere inside the image to view on black ***
Grimsby, Ontario is an old town by Canadian standards. It dates back to the original European colonization in the 1700s. As a result, there are a number of heritage buildings and Lake Lawn, located just off the South shore of Lake Ontario (hence the 'Lake' in the name) is one of them. Located on a remnant of a much larger tract of land originally extending to the shore of Lake Ontario, the house was built in 1846. The house description, as found in the Green Belt web site (www.niagaragreenbelt.com/listings/54-historic-houses/48-l...) is as follows:
'Named for the grassy stretch between the house and the lake, this home was built in 1846 by John Adolphus Nelles, son of William Nelles. … Lake Lawn remained in the family until the death of John's great-granddaughter, Mary Burnham in 1986. The house is still being used as a residential home and has been lovingly preserved.'
Seen her with its all-too-brief Spring blue carpet of Scilla in bloom a few days ago, I noted that I was not the only one captivated by this sight. A fellow Grimsby photographer, Simon O'Carroll who posts on flickr under the name 'SROPhoto', posted his take on the scene in www.flickr.com/photos/10205826@N08/8661021777/in/pool-731...
The joy of Spring. - JW
Tech Details:
This image is based on a single image processed using HDR software to produce a pair of tone-mapped versions, each using a different tone-mapping model. Hence the image(s) is (are) tone-mapped and not strictly HDR.
The original image was taken using a hand-held Nikon D7100 fitted with a Nikkor 18-105mm VR lense set to 25mm, ISO200, Aperture priority mode, f/9.0, 1/160 sec. HDR processing using a single image (hence not really HDR but just Tone-mapped) in Luminance/Qtpfsgui, to produce two different versions emphasising, in one version, detail (Mantiuk), and in the other, colour (Fattal), and then using the Fattal version as the primary base image, merging in details from the Mantiuk version for tree trunk detail along the right, to get something I feel is close to what I saw. PP in GIMP: loaded the Fattal version 3 times as layers dedicated to the sky, the house and the flowers, processed each layer separately using the tone curve tool to optimize the look of each corresponding area disregarding the effect of the other elements in the layer, used a large, soft-edged eraser tool to reveal the best parts of each layer and then created a new layer from the visible results, selected the flower area and slightly boosted blue channel saturation for that area, loaded the Mantiuk version as a new layer below the previously created one and processed using tone curve to improve right side tree trunk details, used large soft-edged eraser to reveal improved tree trunk detail, created new layer from visible, duplicated the layer, combined them using multiply mode with opacity set to 15% to slightly darken the image overall, sharpened, added fine black and white frame, added bar and text on left, scaled to 1800 wide for posting.
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D7A_0917_grimsbylakelawnscillaTMmlyadjmantiuktrunkadjbarsigx1800_pregamma_1_fattal_alpha_1_beta_0.9_saturation_1_noiseredux_0_fftsolver_1
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Luminance HDR 2.3.0 tonemapping parameters:
Operator: Fattal
Parameters:
Alpha: 1
Beta: 0.9
Color Saturation: 1
Noise Reduction: 0
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PreGamma: 1
Significant Voyages of Exploration to the Americas - the ‘New World’ 1492 to 1535
1492 Columbus First Voyage
1493 Columbus Second Voyage
1497 Giovanni Cabot
1498 Giovanni Cabot
1498 Columbus Third Voyage
1499 Hojeda, Cosa, Vespucci
1499 Pinzon
1500 Cabral
1501 Vespucci
1502 Columbus Fourth Voyage
1519 to 1522 Magellan Expedition World Tour
1524 Varrazano
1534 -1535 Cartier
Christopher Columbus - Italian
Christopher Columbus (1451 –1506) was an Italian explorer and navigator who completed four voyages across the Atlantic Ocean, opening the way for European exploration and colonization of the Americas. His expeditions, sponsored by the Catholic Monarchs of Spain, were the first European contact with the Caribbean, Central America, and South America.
Voyages sponsored by King of Spain, Ferdinand II (1452 to 1516) (Knight of the Garter #218 (appointed 1480))
Giovanni (John) Cabot - Italian
John Cabot (1450 – 1500) was an Italian navigator and explorer. His 1497 voyage to the coast of North America under the commission of King of England, Henry VII is the earliest known European exploration of coastal North America since the Norse visits to Vinland in the eleventh century.
Voyages sponsored by King of England, Henry VII (1457 to 1509) – Knight of the Garter and Head of the Order (appointed 1485)
Amerigo Vespucci – Italian
Amerigo Vespucci (1454 – 1512) was an Italian-born merchant, explorer, and navigator from the Republic of Florence, from whose name the term "America" is derived. He became a Castillian (Spanish) citizen in 1505.
Voyage of 1499–1500 sponsored by King of Spain, Ferdinand II (1452 to 1516) (Knight of the Garter #218 (appointed 1480))
Voyage of 1501–1502 sponsored by King of Portugal, Manuel I (1469 to 1521) (Knight of the Garter #267 (appointed 1510))
Alonso de Ojeda - Spanish
Alonso de Ojeda (1466 – 1515) was a Spanish explorer, governor and conquistador. He travelled through Guyana, Venezuela, Trinidad, Tobago, Curaçao, Aruba and Colombia. He navigated with Amerigo Vespucci who is famous for having named Venezuela, which he explored during his first two expeditions, for having been the first European to visit Guyana, Curaçao, Colombia, and Lake Maracaibo, and later for founding Santa Cruz (La Guairita).
Voyage of 1499–1500 sponsored by King of Spain, Ferdinand II (1452 to 1516) (Knight of the Garter #218 (appointed 1480))
Juan de la Cosa - Spanish
Juan de la Cosa (1450 –1510) was a Castilian navigator and cartographer, known for designing the earliest European world map that incorporated the territories of the Americas that were discovered in the 15th century. De la Cosa played an important role in the first and second voyage of Christopher Columbus to the West Indies, since he was the owner and master of the Santa María.
In 1499, he served as the chief pilot in the expedition of Alonso de Ojeda to the coasts of South America.
Voyage of 1499–1500 sponsored by King of Spain, Ferdinand II (1452 to 1516) (Knight of the Garter #218 (appointed 1480))
Vicente Pinzon - Spanish
Vicente Yáñez Pinzón (1462 –1514) was a Spanish navigator and explorer, the youngest of the Pinzón brothers. Along with his older brother, Martín Alonso Pinzón (c. 1441 – c. 1493), who captained the Pinta, he sailed with Christopher Columbus on the first voyage to the New World, in 1492 as captain of the Niña.
Voyage of 1499 sponsored by King of Spain, Ferdinand II (1452 to 1516) (Knight of the Garter #218 (appointed 1480))
Pedro Cabral - Portuguese
Pedro Álvares Cabral (1467– 1520) was a Portuguese nobleman, military commander, navigator and explorer regarded as the European discoverer of Brazil. In 1500 Cabral conducted the first substantial exploration of the northeast coast of South America and claimed it for Portugal.
Voyage of 1500 sponsored by King of Portugal, Manuel I (1469 to 1521) (Knight of the Garter #267 (appointed 1510))
Ferdinand Magellan - Portuguese
Ferdinand Magellan.(1480 – 1521) was a Portuguese explorer who organised the Spanish expedition to the East Indies from 1519 to 1522, resulting in the first circumnavigation of the Earth, which was completed by Juan Sebastián Elcano.
Voyage of 1519 to 1522 sponsored by King of Spain, Charles V (1500 to 1558) (Knight of the Garter #264 (appointed 1508))
Varrazano – Italian
Giovanni da Verrazzano (1485 – 1528) was a Florentine explorer of North America, in the service of King Francis I of France.
Voyages sponsored by King Francis I of France (1494 to 1547) (Knight of the Garter #292 (appointed 1527))
Cartier – French
Jacques Cartier (1491 – 1557) was a French-Breton maritime explorer for France. Cartier was the first European to describe and map the Gulf of Saint Lawrence and the shores of the Saint Lawrence River, which he named "The Country of Canadas" after the Iroquois names for the two big settlements he saw at Stadacona (Quebec City) and at Hochelaga (Montreal Island).
Voyages sponsored by King Francis I of France (1494 to 1547) (Knight of the Garter #292 (appointed 1527))
'Knights of the Garter' founded 1348 in Oxford
Motto - "Honi Soit Qui Mal Y Pense"
More info in the PDF link...
pubastrology.files.wordpress.com/2020/06/new-world-order-...
'https://pubastrology.files.wordpress.com/2020/06/new-world-order-of-the-knights-of-the-garter-v2_6.pdf'
Order of the Knights of the Garter.
Founded 1348, Woodstock, Oxford, England.
An elite ‘British’ Order limited to 24 knights at any one 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
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
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.
Filitosa is a prehistoric site occupied from the ancient Neolithic until Antiquity. It is known for its spectacular concentration of menhirs statues with many details.
The site was discovered in 1946 by the owner of the site, Charles-Antoine Cesari. Excavations began in 1954. The menhirs, representing armed characters, and the potteries found on the spot date from about 3300 BC. Some of the menhirs are two or three meters high. They were erected around 1500 BC.
Concealed behind the walled city of Intramuros, built by the Spaniards in 1570, is the church of San Agustin. This church is a significant monument to the Spanish colonization of the Philippines, being the first religious structure built in the island of Luzon, after the Spanish relocated from Cebu in the south.
Built within the administrative center of the Spanish government, San Agustin church enjoyed privileges not commonly dispensed to most colonial churches. It was built by the Spaniard Juan Macias in 1586 and was completed in 1606. Luciano Oliver later renovated it in 1854. The book Great Churches of the Philippines points out that the church was designed “according to the plans approved by the Royal Audencia of Mexico and by a Royal Cedula.”
Jesus Encinas, who wrote San Agustin Manila, states that the design of the church was derived from other churches that were built by the Augustinians in Mexico. Pedro Galende, OSA, in his book San Agustin Noble Stone Shrine, adds that the Augustinians “who came from Spain and those born in Mexico had a great opportunity to observe and study the South American monastic architecture which they later used in the Philippines. They took into consideration the quality of the local stone and the weather conditions which required them to sacrifice aesthetic requirement for durability.”
This practical and banal approach to aesthetics is evident on the church’s facade. It may have been the most sought and copied facade in the colonial period, but its static appearance and dark adobe stone lack grace and charm. Even the Augustinians themselves were not too kind with the church’s displeasing appearance. In another book, Angels in Stone, Galende recalls the Augustinian historian, Agustin Ma. de Castro’s critical comment of the church’s facade: “It was of triangular form, very ugly and of a blackish color; flanked by two towers, one of which has no bells and does not serve for anything. Due to the frequent earthquakes in Manila, they (towers) have only one body, ugly and irregular, without elevation or gracefulness.”
Sedate and direct to the point, the facade follows the style of High Renaissance. The symmetrical composition is prefixed by pairs of Tuscan columns that flank the main door of the two-tiered facade. The vertical movement of the paired columns is adapted at the second level by equally paired Corinthian columns. At the second level, mass and void alternate in a simple rhythm of solid walls and windows. The two levels, emphasized by horizontal cornices, are then capped by a pediment that is accentuated with a simple rose window. The facade’s hard composition is held together by two towers; unfortunately, the missing left belfry further exaggerates the lackluster facade. It was taken down after a destructive earthquake hit the church in 1863 and 1880, splitting the tower in two.
The facade has a touch of Baroque by the ornately carved wooden doors that depict floras and religious images. Baroque is also evident in the carved niches that quietly reside between the paired lower columns. The church is bequeathed with Chinese elements in the form of fu dogs that emphatically guard the courtyard entrances.
Alicia Coseteng, in Spanish Churches of the Philippines, describes the church as having “an inverted vaulting foundation, which reacts to seismic effects in much the same manner as the hull of a ship resists the waves.” Although this is difficult to prove, this may be one of the reasons why, amidst the destructive natural calamities that are prevalent in the country, the church is still standing today. Winand Klassen, in his book Architecture in the Philippines, also notes that the church has an inverted vault-like foundation, and was the first earthquake-proof building in stone. This makes San Agustin as the only surviving 16th century edifice, and the oldest church in the Philippines. Another interesting structural component of the church is the lateral bays that act as interior buttressing. This is completely different from all the colonial churches where the wall buttresses flare out at the exterior side of the church walls. Within each compartmentalized bay is a side chapel that Coseteng refers to as cryptocollateral chapel. Seven side chapels line the entire length of each side of the nave.
San Agustin church is also the only colonial church that has retained its original vaulting, despite the destructive forces that shelled the church during WW II. It was a fortuitous turn because San Agustin church flaunts one of the most artistically decorated interiors among all of the colonial churches in the country.
The splendid trompe l’oeil barrel vault and dome magnify the skills of two Italian decorative painters, Alberoni and Dibella, who were commissioned to paint the church’s interior in 1875. With a barren, plain surface, they managed to sculpt and gave life to the ceiling with their paint brushes. Alberoni and Dibella animated every space with wonderful floral motifs, geometric patterns, classic architectural themes, coffers, and religious images. Significantly, the artists developed a language in the trompe l’oeil vaulting that synthesizes with the spatial geometry of the church. The super-imposed columns which divide each side chapel are echoed above by coffered bands that traverse across the barrel vault. Even the faux coffers are organized along the length of the ceiling to suggest depth, movement, balance, and proportion to the nave below. At the crossing, the concentric trompe l’oeil of the shallow dome is curiously crisscrossed by fluted ribs that rise from each pier and merge at the apex.
The playful effect of chiaroscuro-light and shadows-and perspective, restrained only by the limited palette of a few earthly colors, is a visual spectacle. Perhaps, the grandiosity of the painting is a bit too presumptuous to some critics, but one can assume that the vitality of the interior must have roused the imaginations of Simon Flores, a local artist who later became responsible in decorating the interiors of several other churches, including the sumptuous interior of Betis church in Pampanga.
As a final stroke to the exhilarating visual experience, the church is vested with a heavily guilded pulpit, with the native flora and pineapple as decorative motifs, as well as a very ornate altar.
The church is more than just an architectural icon. A side chapel next to the main altar is dedicated to the Spanish Miguel Lopez de Legaspi, the founder of Manila. His remains were re-buried here by the Augustinians, unidentified and mixed along with others, after they were ruthlessly unearthed by the British who were searching for golden treasures in 1762.
At best, today, one can only quietly contemplate the charged bygone days at the foot of Legaspi’s final resting place.
Adjacent to the church, the monastery was converted in 1973 to become a repository for religious artifacts and art treasures dating back as early as the 16th century. Here, one can spend an entire day to cherish and absorb the remains of a resplendent era in the country’s religious history.
San Agustin church is, indeed, the mother of all Philippine colonial churches.
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=T1tVP6wBJIQ
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). It is the largest active volcano in Europe, currently standing 3,329 metres (10,922 ft) high, though this varies with summit eruptions; the mountain is 21 m (69 ft) lower now than it was in 1981. It is the highest mountain in Italy south of the Alps. Etna covers an area of 1,190 km² (460 sq mi) with a basal circumference of 140 km. This makes it by far the largest of the three active volcanoes in Italy, being about two and a half times the height of the next largest, Mount Vesuvius.Mount Etna is one of the most active volcanoes in the world and is in an almost constant state of eruption. 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.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.Etna seen from Spot Satellite.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 10,990 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.
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.
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/
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/
================================================
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)
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/
================================================
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 Bon Echo Inn was designed by Cleveland architect Charles E. Tousley for Dr. Weston Price. All materials were brought to the Inn site along the rough Addington Colonization Road. Labour was plentiful and inexpensive for Dr. Price. Unskilled workers were paid $1.00/day and skilled carpenters $1.50/day. The Inn was started around 1899.
By 1901 a number of buildings had been completed including the 3-storey hotel, 5 cottages, staff house, tent platforms, service buildings, a boat house, a 9 metre water tower and two large docks (one on each side of the narrows). A windmill was used for power. Sadly, the Inn burned down following a lighting storm in 1936.
Dr. Price sold the Inn to Flora MacDonald in 1910 who passed away in 1921. Merrill Denison owned and operated the Inn and property until it was donated to the Province of Ontario in 1958. Bon Echo Provincial Park officially opened in 1965. (Source: The Mazinaw Experience by John Campbell.)
Merrill Denison wrote a proposal to H.W. Crosbie, District Forester, Ontario Forests Branch, Tweed, Ontario, on July 25th, 1935. The proposal involved transferring ownership of the Denison property to the Province. He titled the proposal as: 'Photographs and Description of Buildings on the Merrill Denison Property at Bon Echo'.
Dension describes the Inn as follows:
" Size 135' with 12' twp sptred verandah in front, with 12' board walk on north side and 6' board walk on part of the east side. Height of walls - main part two and one-half storied; part of kitchen 30' x 27', one storied, flat roof.
Foundation - timber sills on ground, in very poor condition.
Wall of frame structure, one ply lumber with siding.
Roof of one ply lumber with tar paper.
Gable ends of one ply lumber with siding.
Interior, 1st floor - consists of storeroom, kitchen, ice refrigeration room, dining room and lobby.
Interior, 2nd floor, consists of fourteen bedrooms with lobby.
Interior, 3rd floor, consists of seventeen bedrooms.
General remarks - This building is in poor condition, because of badly rotted foundation and sills; the floors are badly warped, the walls are twisted; Bathrooms on second and third floors; verandahs are badly rotted and much of the lumber is broken."
The inn burned to the ground during a fire in 1936.
Part of the Bon Echo Provincial Park Album
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Krems an der Donau (Stein)
Community Krems at the Danube
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...
Some background:
]The VF-4 Lightning III began development in 2005 under the initial designation of the VF-X-4. Developed as a successor craft to the VF-1 Valkyrie, the VF-4 Lightning III was designed as a variable fighter that emphasized mobility in outer space.
The VF-4's development began with the prototype VF-X-4 and the VF-X-3. However, when Earth was devastated in Space War I the loss of military facilities also resulted in loss of the VF-X-3. Amongst the airframes under development exist prototype No. 1 craft, VF-X-4V1 and the trial manufactured VF-4A-0 and thus the surviving VF-X-4 was developed and completed as the VF-4 Lightning III. A trial-produced variable fighter, designated the VF-4A-0, was also built using 25% VF-1 Valkyrie parts.
VF-X-4 underwent flight tests, including being test piloted by Space War I veteran Hikaru Ichijo. Once successful operational models were ready, the VF-4 began mass production on February 2012. Initial deployment began on the SDF-2 Megaroad-01 in VF-1 Skull and SVF-184 Iron Chiefs Squadrons on September 2012. When the SDF-2 Megaroad launched in the same month, Hikaru Ichijō flew a VF-4 alongside the new colonization vessel as the ship lifted from Earth and began exploration outside of the Sol system.
As a result of integrating existing Overtechnology and Zentradi-series technology, the VF-4 had a characteristic three-hulled-type airframe structure remarkably different from the conservative VF-1 Valkyrie design. The three-hulled style of the VF-4 increased fuselage volume, propellant capacity and armament load capability that all resulted in a 40% improved combat ability over the VF-1. Fully transformable, the VF-4 could shift into Battroid and Gerwalk modes like previous variable fighters.
However, the VF-4 did suffer minor mobility problems within an atmosphere and the new type was primarily deployed to the Space Air Corps of emigrant fleets to serve as the main fighter craft of the UN Forces in the 2020s. It was because flight performance within the atmosphere was not as good as the VF-1 that the VF-5000 Star Mirage became the main combat craft within atmosphere, while the VF-4 operated mainly in outer space.
Built as a space fighter, the VF-4 primary weapons became two large beam cannons, though the craft was capable of carrying a GU-11 gun pod in Gerwalk and Battroid modes. In addition to the powerful primary beam guns, the Lightning III also featured twelve semi-recessed long-range missiles, as well as underwing pylons for additional missiles and other stores.
The VF-4 was only slightly heavier than the VF-1, but featured considerably more powerful engines, making the craft ideal for operations deeper out in space. The Lightning III was also much faster in the atmosphere than the older VF-1, although the VF-4’s flight mobility performance was not as great.
The VF-4 was also notable as the first production variable fighter to utilize a HOTAS system (Hands On Throttle And Stick) for the cockpit HMI (Human-Machine Interface). Furthermore, the VF-4's cockpit was laid out as a single hexagonal MFD (Multi-Function Display) that proved so successful that it was retrofitted into "Block 6" VF-1 fighters, as well as providing the template for all future variable fighter cockpits.
By the end of 2015, mass production of the VF-1 series at last had come to an end. From 2020 onward, the VF-4 Lightning III officially replaced the VF-1 to become the main variable fighter of U.N. Forces. Production of the VF-4 continued for a decade and ceased in 2022, with a total of 8,245 Lightning III variable fighters produced.
The VF-4 variable fighter remained in active service into the late 2040's but was complemented or substituted in many branches of the UN Forces by the cheaper and more atmospherically maneuverable VF-5000 Star Mirage. The VF-4 Lightning III was eventually replaced as the main variable fighter of U.N. Spacy in the later half of the 2030s by the VF-11 Thunderbolt.
General characteristics:
Manufacturer: Stonewell/Bellcom
Equipment Type: Variable fighter
Government: U.N. Spacy, U.N. Space Marines
Introduction: 2012
Operational Deployment: September 2012
Dimensions:
Accommodation: pilot only
Fighter Mode: wingspan 12.65 meters; height 5.31 meters; length 16.8 meters
Mass: empty 13.95 metric tons
Structure: space metal frame, SWAG energy conversion armor
Powerplant:
2x Shinnakasu/P&W/Roice FF-2011 thermonuclear turbine engines,
rated at 14,000 kg (137.34 kN) each
2x dorsal rocket engines (mounted on top of the main thermonuclear turbine engines)
2x ramjet engines (embedded into the inner wing sections)
P&W HMM-1A high-maneuverability vernier thrusters
Performance:
Fighter Mode: Mach 3.02 at 10,000 m
Mach 5.15 at 30,000+ m
Thrust-to-weight ratio: (empty) 2.01 (rating for turbine engine thrust ONLY)
g limit: unknown
[Armament:
2 x large beam cannons in forward engine nacelles
12x semi-recessed long range missiles (mounted on engine nacelles and ventral fuselage)
8x underwing pylons for missiles, gun pods an/or drop tanks
The kit and its assembly:
Well, this build has been lingering for almost 25 years in the back of my mind. It just took so long that a suitable IP kit (with a reasonable price tag) would materialize!
The original inspiration struck me with a VF-4 profile in the source book "This is animation special: Macross PLUS" from 1994, which accidently fell into my hands in a local Japanese book store. Among others, a side and top view profile of an aggressor VF-4 in an all-brown, Soviet-style paint scheme was featured. At that time I found the idea and the scheme pretty cool, so much that I even built a modified 1:100 VF-1 as a ground attack aircraft in this paint scheme.
However, the original VF-4 profile from the source book had always been present, but for years there had been no affordable kit. There have been garage/resin kits, but prices would start at EUR 250,-, and these things were and are extraordinarily rare.
Things changed for the better when WAVE announced an 1:72 VF-4 kit in late 2016, and it eventually materialized in late 2017. I immediately pre-ordered one from Japan (in a smart move, this even saved money) and it eventually turned up here in Germany in early 2018. Patience pays out, it seems...
I had preferred a 1:100 kit, though, due to space issues and since almost any other Macross variable fighter model in my collection is in this small scale, but I am happy that a decent VF-4 kit at all appeared after so many years!
Concerning the WAVE kit, there’s light and shadow. First of all, you have to know that you get a VF-4A. This is mentioned nowhere on the box, but might be a vital information for hardcore modelers. The early VF-4A is a rather different aircraft than the later VF-4G, with so fundamental differences that it would warrant a completely new kit! On the other side, with a look at the kit’s parts, I could imagine that a VF-4B two-seater could be easily realized in the future, too.
The kit is a solid construction, a snap-fit kit molded in different colors so that it can be built without painting. This sounds toy-like, but - like many small scale Bandai Valkyrie kits - anything you ask for is actually there. When you use glue and put some effort into the kit and some donor parts, you can make a very good model from it.
The kit's box is pretty oversized, though (any sprue is shrink-wrapped, horrendous garbage pile and wasted space!), and the kit offers just a single decal (water-slide decals, not stickers) option for a Skull Squadron VF-4A – AFAIK it’s Hikaru Ichijoe’s machine that appears in one of the Macross Flash Back 2012 music videos, as it escorts the SDF-02 “Megaroad” colonial ship after launch from Earth towards the center of our Galaxy.
The parts are crisply molded, and I actually like the fact that the kit is not as uber-engineered as the Hasegawa Valkyries. You can actually call the WAVE kit simple - but in a positive sense, because the parts number is reduced to a minimum, material strength is solid and the kit's construction is straightforward. Fit is excellent – I just used some putty along the engine gondolas due to their complex shape, but almost anything else would either fit almost perfectly or just call for some sanding. Impressive!
Surface details etc. are rather basic, but very crisp and emphasized enough that anything remains visible after adding some paint. However, after all, this aircraft is just a fictional animation mecha, and from this perspective the kit is really O.K..
After building the kit I most say that it's nothing that leaves you in awe, and for a retail price of currently roundabout EUR 50-70,- (I was lucky to get it for an early bird deal at EUR 40,-, but still pricey for what I got) the kit is pretty expensive and has some weaknesses:
The model comes with a decent (= simple) cockpit and a very nice and large pilot figure, but with no ordnance except for the semi-recessed long-range missiles (see below). The cockpit lacks any side consoles, floor or side wall details. If you put the pilot into the cockpit as intended, this is not a big issue, since the figure blocks any sight into the cockpit’s lower regions. However, the side sticks are molded into the pilot’s hands, so that you have to scratch a lot if you want to present the cockpit open and with an empty seat.
The landing gear is simple, too, and the wells are very shallow (even though they feature interior details). As a special feature, you can switch with some extra parts between an extended or retracted landing gear, and there are extra parts that allow the air intakes and some vectoring nozzles to be closed/extended for orbital operations. However, detail fetishists might replace the OOB parts with the landing gear from an 1:72 F-18 for an overall better look.
Provisions for underwing hardpoints are actually molded into the lower fuselage part (and could be punched/drilled open - another indication that more VF-4 boxings with extra sprues might follow?), but the kit does not come with any pylons or other ordnance than the dozen fuselage-mounted AAMs. Furthermore, the semi-recessed missiles are just that: you only get the visible halves of the only provided ordnance, which are simply stuck into slits on the model’s surface. As a consequence, you have to mount them at any rate – building a VF-4 for a diorama in which the missiles are about to be loaded would require massive scratch-building efforts and modifications.
Another problem indirectly arises when you put some effort into the kit and want to clean and pre-paint the missiles before assembly: every missile is different and has its allocated place on the VF-4 hull. The missiles are numbered – but only on the sprue! Once you cut them out, you either have to keep them painstakingly in order, or you will spend a long evening figuring out where which missile belongs! This could be easily avoided if the part number would be engraved on the missiles’ back sides – and that’s what I actually did (with a water-proof pen, though) in order to avoid trouble.
The clear canopy is another issue. The two parts are crystal-clear, but, being a snap-fit kit, the canopy parts have to be clipped into the fuselage (rear part) and onto a separate canopy frame (front part). In order to fit, the clear parts have cramps molded into their bases – and due to the excellent transparency and a magnifier effect, you can see them easily from the outside – and on the inside, when you leave the cockpit open. It’s not a pretty solution, despite the perfect fit of the parts.
One option I can think of is to carefully sand the cramps and the attachment points away, but I deem this a hazardous stunt. I eventually hid the cramps behind a thin line of paint, which simulates a yellow-ish canopy seal. The extra windscreen framing is not accurate, but the simplest solution that hides this weak point.
The kit itself was built OOB, because it goes together so well. I also refrained from adding pylons and ordnance – even though you can easily hang anything from Hasegawa’s VF-1 weapon set under the VF-4’s wings and fuselage. A final, small addition was a scratched, ventral adapter for a 3.5 mm steel rod, as a display for the flight scene beauty pic.
Painting and markings:
As mentioned above, the livery is based on an official profile which I deem authentic and canonical. My aircraft depicts a different machine from VFT-127, though, since I could not (and did not really want to) 100% replicate the profile's machine from the Macross PLUS source book, "13 Red". Especially the squadron’s emblem on the fin would create massive problems.
For the two-tone wrap-around scheme I used Humbrol 72 (Khaki Drill) and 98 (Chocolate Brown), based on the printed colors in the source book where I found the scheme. The pattern is kept close to the benchmark profile, and, lacking an underside view, I just mirrored the upper scheme. The starboard side pattern was guesstimated.
As a second-line aggressor aircraft, I weathered the VF-4 with a black ink wash, some post-shading with various lighter tones (including Humbrol 160, 168, 170 and 187) and did some wet-sanding treatment for an uneven and worn look.
Interior surfaces were painted according to visual references from various sources: the landing gear and the air intakes became white, while the cockpit was painted in RAF Dark Sea Grey.
In order to add some color to the overall brown aircraft I decided to paint the missiles all around the hull in white with tan tips – in the profile, the appear to be integrated into the camouflage, what I found dubious.
Most stencils come from the OOB sheet, but I added some more from the scrap box. The grey "kite" roundels come from an 1:72 Hasegawa Macross F-14 Tomcat kit sheet, which I acquired separately for a reasonable price. Even though it took four weeks to be delivered from Asia, the investment was worthwhile, since the sheet also provided some useful low-viz stencils.
The VAT-127 “Zentraedi Busters” unique tail insignia was more complicated, because these had to be printed at home. As a side note, concerning the fin marking, I recently found a translation of the benchmark profile's text on mahq.net, which is interesting: "The Regult within the targeting reticle on the tail met with disapproval from micronized Zentraedi pilots, and so was only used for a short time." The comment also reveals that the original aircraft's modex is "713", not just "13" as depicted, so I tried to reflect these details on my build, too.
I eventually settled for a solution that was partly inspired by the kit’s OOB fin marking and the wish for more contrast for the motif: I scanned the original Regult pod illustration from the source book and printed it on white decal sheet. This was sealed with two layers of glossy acrylic varnish (applied with a rattle can) and then cut into a white field that fills the fixed part of the fin (using the WAVE kit’s OOB fin markings as reference). Once in place and dry, two black outlines were added separately (generic decal material) which help blend the decal and the surroundings. Finally, thin strips of silver decal sheet were used for the fins’ leading edges.
This design variation, compared with the original “13 Red” illustration, led to the idea of a flight leader’s machine with slightly more prominent markings. In order to take this concept further I also gave the aircraft a white stripe around the front fuselage, placed under the kite roundel and again with black outlines for a consistent look. It’s not much different from “13 Red”, but I think that it looks conclusive and, together with the white fin markings and the missiles, livens up the VF-4’s look.
The appropriate flight leader tactical code “01 Red” was puzzled together from single digits from a Begemot Su-27 sheet, the rest of the bort numbers were taken from the OOB sheet (which incidentally feature a “01” code, too).
Concerning the OOB decal sheet, there’s much light but also some deep shadow. While the register is excellent and the carrier film flexible enough to lay down smoothly, the instructions lack information where to place the zillion of stencils (“No step” and “Beware of Blast” stuff) are to be placed! You only get references for the major markings – the rest has either to be guessed, OR you are in possession of the VF-4 source book from Softbank Publishing which was (incidentally?) released in parallel with the WAVE kit. This mecha porn offers an overview of all(!) relevant stencils on the VF-4A’s hull, and ONLY with this information the exhaustive decal sheet makes some sense…
As final steps, the VF-4 received some dry-brushing with light grey around the leading edges, some chipped paint was simulated with dry-brushed aluminum and, finally, light soot stains around the vectoring nozzles all around the hull and the weapon bays were created with graphite. Then the kit was sealed with matt acrylic varnish (Italeri).
Well, in the end, it’s not a carbon copy of the inspiring illustration, but rather another machine from the same squadron, with more creative freedom. I stayed as true to the benchmark as possible, though, and I like the result. Finally, after almost 25 years, I can tick this project off of my long ideas and inspiration list.
Considering the kit itself, I am really torn. I am happy that there finally is a VF-4 IP kit at all after so many years, but to me it’s a contradictive offer. I am not certain about the target group, because for a toy-like snap-fit kit it’s too detailed and expensive, but for the serious modeler it has some major flaws.
The biggest issue is the kit’s horrendous price – even if it would be more detailed or contained some fine resin or PE parts (which I would not want, just a “good” plastic kit). Sure, you can put some effort into the kit and improve it, e .g. in the cockpit or with a donor landing gear, but weak points like the “flat” missiles and the lack of proper bays for them are IMHO poor. For the relatively huge price tag I’d hoped for a “better” OOB offer. However, the kit is easy to build and a good representation of the Lightning III, and I am curious if there are kit variants in WAVE’s pipeline?
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
Very Old machine it is one of the effects of the English colonization of Egypt
Are currently in one of the old houses whos owned by one of the very poor Egyptians in a very very poor area.
The most IMPORTANT ISSUE is that no one knows its there and no one knows the value of this ...ARCHEOLOGICAL...MACHINE...
...UNTIL NOW !!!
...IMAGINE THAT ...?!?!?!
VIETNAM
Vietnam, officially the Socialist Republic of Vietnam, is the easternmost country on the Indochina Peninsula in Southeast Asia. It is bordered by China to the north, Laos to the northwest, Cambodia to the southwest, and the South China Sea to the east.
The name Việt Nam had been used for the country before it became the official name in "Dư địa chí" of Nguyễn Trãi written in 1435 and perhaps even before. "Việt" is the name of the largest ethnic group in Vietnam: the Kinh (người Kinh) and "Nam" means "the South", affirming Vietnam's sovereignty from China (usually called "North country" by the Vietnamese).
The people of Vietnam regained independence and broke away from China in 938 AD after their victory at the Battle of Bạch Đằng River (938). Successive dynasties flourished along with geographic and political expansion deeper into Southeast Asia, until it was colonized by the French in the mid-19th century. Efforts to resist the French eventually led to their expulsion from the country in the mid-20th century, leaving a nation divided politically into two countries. Fighting between the two sides continued during the Vietnam War, ending with a communist victory in 1975.
Emerging from this prolonged military engagement, the war-ravaged nation was politically isolated. The government’s centrally planned economic decisions hindered post-war reconstruction and its treatment of the losing side engendered more resentment than reconciliation. In 1986, it instituted economic and political reforms and began a path towards international reintegration. By 2000, it had established diplomatic relations with most nations. Its economic growth had been among the highest in the world in the past decade. These efforts culminated in Vietnam joining the World Trade Organization in 2007 and its successful bid to become a non-permanent member of the United Nations Security Council in 2008.
GEOGRAPHY AND CLIMATE
Vietnam is approximately 331,688 km² (128,066 sq mi) in area (not including Hoang Sa and Truong Sa islands), larger than Italy and almost the size of Germany. The perimeter of the country running along its international boundaries is 4,639 km (2,883 mi). The topography consists of hills and densely forested mountains, with level land covering no more than 20%. Mountains account for 40% of the area, with smaller hills accounting for 40% and tropical forests 42%. The northern part of the country consists mostly of highlands and the Red River Delta. Phan Xi Păng, located in Lào Cai province, is the highest mountain in Vietnam at 3,143 m (10,312 ft). The south is divided into coastal lowlands, Annamite Chain peaks, extensive forests, and poor soil. Comprising five relatively flat plateaus of basalt soil, the highlands account for 16% of the country's arable land and 22% of its total forested land.
The delta of the Red River (also known as the Sông Hồng), a flat, triangular region of 15,000 square kilometers, is smaller but more intensely developed and more densely populated than the Mekong River Delta. Once an inlet of the Gulf of Tonkin, it has been filled in by the enormous alluvial deposits of the rivers over a period of millennia, and it advances one hundred meters into the Gulf annually. The Mekong delta, covering about 40,000 square kilometers, is a low-level plain not more than three meters above sea level at any point and criss-crossed by a maze of canals and rivers. So much sediment is carried by the Mekong's various branches and tributaries that the delta advances sixty to eighty meters into the sea every year.
Because of differences in latitude and the marked variety of topographical relief, the climate tends to vary considerably from place to place. During the winter or dry season, extending roughly from November to April, the monsoon winds usually blow from the northeast along the China coast and across the Gulf of Tonkin, picking up considerable moisture; consequently the winter season in most parts of the country is dry only by comparison with the rainy or summer season. The average annual temperature is generally higher in the plains than in the mountains and plateaus and in the south than in the north. Temperatures in the southern plains (Ho Chi Minh City and the Mekong Delta) varies less, going between 21 and 28 degree Celsius (70 and 82.5 °F) over the course of a year. The seasons in the mountains and plateaus and in the north are much more dramatic, and temperatures may vary from 5 degree Celsius (41 °F) in December and January to 37 degree Celsius (98.6 °F) in July and August.
GOVERNMENT AND POLITICS
Vietnam National Convention CenterThe Socialist Republic of Vietnam is a single-party state. A new state constitution was approved in April 1992, replacing the 1975 version. The central role of the Communist Party was reasserted in all organs of government, politics and society. Only political organizations affiliated with or endorsed by the Communist Party are permitted to contest elections. These include the Vietnamese Fatherland Front, worker and trade unionist parties. Although the state remains officially committed to socialism as its defining creed, the ideology's importance has substantially diminished since the 1990s. The President of Vietnam is the titular head of state and the nominal commander in chief of the military of Vietnam, chairing the Council on National Defense and Security. The Prime Minister of Vietnam Nguyen Tan Dung is the head of government, presiding over a council of ministers composed of 3 deputy prime ministers and the heads of 26 ministries and commissions.
The National Assembly of Vietnam is the unicameral legislature of the government, composed of 498 members. It is superior to both the executive and judicial branches. All members of the council of ministers are derived from the National Assembly. The Supreme People's Court of Vietnam, which is the highest court of appeal in the nation, is also answerable to the National Assembly. Beneath the Supreme People's Court stand the provincial municipal courts and the local courts. Military courts are also a powerful branch of the judiciary with special jurisdiction in matters of national security. All organs of Vietnam's government are controlled by the Communist Party. Most government appointees are members of the party. The General Secretary of the Communist Party is perhaps one of the most important political leaders in the nation, controlling the party's national organization and state appointments, as well as setting policy.
The Vietnam People's Army is the official name for the combined military services of Vietnam, which is organized along the lines of China's People's Liberation Army. The VPA is further subdivided into the Vietnamese People's Ground Forces (including Strategic Rear Forces and Border Defense Forces), the Vietnam People's Navy, the Vietnam People's Air Force and the coast guard. Through Vietnam's recent history, the VPA has actively been involved in Vietnam's workforce to develop the economy of Vietnam, in order to coordinate national defense and the economy. The VPA is involved in such areas as industry, agriculture, forestry, fishery and telecommunications. The total strength of the VPA is close to 500,000 officers and enlisted members. The government also organizes and maintains provincial militias and police forces. The role of the military in public life has steadily been reduced since the 1980s.
POPULATION
Recent census estimates the population of Vietnam at beyond 84 million. Vietnamese people, also called "Viet" or "Kinh", account for 86.2 percent of the population. Their population is concentrated in the alluvial deltas and coastal plains of the country. A homogeneous social and ethnic majority group, the Kinh exert political and economic control. There are more than 54 ethnic minorities throughout the country, but the Kinh are purveyors of the dominant culture. Most ethnic minorities, such as the Muong, a closely related ethnic of the Kinh, are found mostly in the highlands covering two-thirds of the territory. The Hoa (ethnic Chinese) and Khmer Krom are mainly lowlanders. The largest ethnic minority groups include the Hmong, Dao, Tay, Thai, and Nung.
LANGUAGES
The people of Vietnam speak Vietnamese as a native language. In its early history, Vietnamese writing used Chinese characters. In the 13th century, the Vietnamese developed their own set of characters called Chữ nôm. The celebrated epic Đoạn trường tân thanh (Truyện Kiều or The Tale of Kieu) by Nguyễn Du was written in Chữ nôm. During the French colonial period, Quốc ngữ, the romanized Vietnamese alphabet used for spoken Vietnamese, which was developed in 17th century by Jesuit Alexandre De Rhodes and several other Catholic missionaries, became popular and brought literacy to the masses.
Various other languages are spoken by several minority groups in Vietnam. The most common of these are Tày, Mường, Khmer, Chinese, Nùng, and H'Mông. The French language, a legacy of colonial rule, is still spoken by some older Vietnamese as a second language, but is losing its popularity. Vietnam is also a full member of the Francophonie. Russian — and to a much lesser extent German, Czech, or Polish — is sometimes known among those whose families had ties with the Soviet bloc. In recent years, English is becoming more popular as a second language. English study is obligatory in most schools. Chinese and Japanese have also become more popular.
RELIGIONS
For much of Vietnamese history, Mahayana Buddhism, Taoism and Confucianism have strongly influenced the religious and cultural life of the people. About 85% of Vietnamese identify with Buddhism, though not all practice on a regular basis[24][25][26][27][28][29][30]. About 8% of the population are Christians (about six million Roman Catholics and fewer than one million Protestants, according to the census of 2007). Christianity was introduced first by the Portuguese and the Dutch traders in the 16th and 17th centuries, then further propagated by French missionaries in the 19th and 20th centuries, and to a lesser extent, by American Protestant missionaries during the presence of American forces during the 1960s and early 1970s. The largest Protestant churches are the Evangelical Church of Vietnam and the Montagnard Evangelical Church.
Vietnam has great reservation towards Roman Catholicism. This mistrust originated during the French colonial time when some Catholics collaborated with the French colonists as espionage agents and militiamen to suppress the Vietnamese independence movement. Furthermore, the Church's teaching in Vietnam regarding communism made it an unwelcome counterforce to communist rule. Relationship with the Vatican, however, has improved in recent years. Membership of Sunni and Bashi Islam, a small minority faith, is primarily practiced by the ethnic Cham minority, though there are also a few ethnic Vietnamese adherents in the southwest. The communist government has from time to time been criticized for its religious restrictions although it has categorically denied that such restrictions exist today.
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Capital: Hanoi
Largest city: Ho Chi Minh City
Official languages: Vietnamese
Demonym: Vietnamese
Government: Socialist Republic
Independence from France
- Date September 2, 1945
- Recognized 1954
Area
- Total 331,690 km2 (65th); 128,527 sq mi
- Water (%): 1.3
Population
- 2008 (mid-year estimate): 86,116,559 (13th)
- 1999 census 76,323,173
- Density: 253/km2 (46th); 655/sq mi
GDP (PPP) 2007 estimate: Total $221.614 billion (46th); Per capita $2,589 (128th)
GDP (nominal) 2007 estimate: Total $70.943 billion (60th); Per capita $828 (140th)
Gini (2002): 37 (medium) (59th)
HDI (2007): ▲ 0.733 (medium) (105th)
Currency: đồng (₫) (VND)
Time zone UTC+7 (UTC+7)
- Summer (DST) No DST (UTC+7)
Drives on the right
Internet TLD: .vn
Calling code: 84
From Wikipedia, the free encyclopedia
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.[8] 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.
At least 25 cyclist teams from 20 countries will join "Tour de Toraja" in early 2012. The cycling event efforts to promote the province's tourism mainly Toraja area.
WIKIPEDIA
The colonization of the Moon is the proposed establishment of permanent human communities on the Moon. Advocates of space exploration have seen settlement of the Moon as a logical step in the expansion of humanity beyond the Earth. Recent indication that water might be present in noteworthy quantities at the Lunar poles has increased interest in the Moon. Polar colonies could also avoid the problem of long Lunar nights (about 354 hours, a little more than two weeks) and take advantage of the sun continuously.
Permanent human habitation on a planetary body other than the Earth is one of science fiction's most prevalent themes. As technology has advanced, and concerns about the future of humanity on Earth have increased, the argument that space colonization is an achievable and worthwhile goal has gained momentum. Because of its proximity to Earth, the Moon has been seen as a prime candidate for the location of humanity's first permanently occupied extraterrestrial base.
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
______________________________________
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
______________________________________
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
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