View allAll Photos Tagged Complex,
Wat Pho (Thai: วัดโพธิ์, IPA: [wát pʰoː]), also spelt Wat Po, is a Buddhist temple complex in the Phra Nakhon District, Bangkok, Thailand. It is on Rattanakosin Island, directly south of the Grand Palace. Known also as the Temple of the Reclining Buddha, its official name is Wat Phra Chetuphon Vimolmangklararm Rajwaramahaviharn (Thai: วัดพระเชตุพนวิมลมังคลารามราชวรมหาวิหาร; rtgs: Wat Phra Chettuphon Wimonmangkhlaram Ratchaworamahawihan; IPA: [wát pʰráʔ tɕʰê:t.tù.pʰon wíʔ.mon.maŋ.kʰlaː.raːm râːt.tɕʰá.wɔː.ráʔ.má.hǎː.wíʔ.hǎːn]). The more commonly known name, Wat Pho, is a contraction its older name Wat Photaram (Thai: วัดโพธาราม; rtgs: Wat Photharam).
The temple is first on the list of six temples in Thailand classed as the highest grade of the first-class royal temples. It is associated with King Rama I who rebuilt the temple complex on an earlier temple site, and became his main temple where some of his ashes are enshrined. The temple was later expanded and extensively renovated by Rama III. The temple complex houses the largest collection of Buddha images in Thailand, including a 46 m long reclining Buddha. The temple was also the earliest centre for public education in Thailand, and still houses a school of Thai medicine. It is known as the birthplace of traditional Thai massage which is still taught and practiced at the temple.
HISTORY
Wat Pho is one of Bangkok's oldest temples. It existed before Bangkok was established as the capital by King Rama I. It was originally named Wat Photaram or Podharam, from which the name Wat Pho is derived. The name refers the monastery of the Bodhi tree in Bodh Gaya, India where Buddha is believed to have attained enlightenment. The older temple is thought to have been built or expanded some time in the reign of King Phetracha (1688–1703) of the Ayuthaya period on an even earlier temple site, but its founder is unknown. After the fall of Ayutthaya to the Burmese, King Taksin moved the capital to Thonburi where he located his palace beside Wat Arun on the opposite side of the river from Wat Pho, and the proximity of Wat Pho to this royal palace elevated it to the status of a wat luang (royal monastery).
In 1782, King Rama I moved the capital from Thonburi across the river to Bangkok and built the Grand Palace adjacent to Wat Pho. In 1788, he ordered the construction and renovation at the old temple site of Wat Pho, which had by then become dilapidated. The site, which was marshy and uneven, was drained and filled in before construction began. During its construction Rama I also initiated a project to remove Buddha images from abandoned temples in Ayutthaya, Sukhothai, as well other sites in Thailand, and many of these Buddha images were kept at Wat Pho. These include the remnants of an enormous Buddha image from Ayuthaya's Wat Phra Si Sanphet destroyed by the Burmese in 1767, and these were incorporated into a chedi in the complex. The rebuilding took over seven years to complete, and 12 years after work began, in 1801, the new temple complex was renamed Phra Chetuphon Vimolmangklavas in reference to the vihara of Jetavana, and became the main temple for Rama I. The complex underwent significant changes in the next 260 years, particularly during the reign of Rama III (1824-1851 CE). In 1832, King Rama III began renovating and enlarging the temple complex, a process that took 16 years and seven months to complete. The ground of the temple complex was expanded to 22 acres, and most of the structures in Wat Pho were either built or rebuilt in this period, including the chapel of the reclining Buddha. He also turned the temple complex into a public center of learning by decorating the walls of the buildings with diagrams and inscriptions on various subjects.:90 These marble inscriptions have received recognition in the Memory of the World Programme launched by UNESCO on 21 February 2008. Wat Pho is regarded as Thailand’s first university and a center for traditional Thai massage. It served as a medical teaching center in the mid-19th century before the advent of modern medicine, and the temple remains a center for traditional medicine today where a private school for Thai medicine founded in 1957 still operates. The name of the complex was changed again to Wat Phra Chetuphon Vimolmangklararm during the reign of King Rama IV. Apart from the construction of a fourth great chedi and minor modifications by Rama IV, there had been no significant changes to Wat Pho since. Repair work, however, is a continuing process, often funded by devotees of the temple. The temple was restored again in 1982 before the Bangkok Bicentennial Celebration.
THE TEMPLE COMPLEX
Wat Pho is one of the largest and oldest wats in Bangkok with an area of 50 rai, 80,000 square metres, and is home to more than one thousand Buddha images, as well as one of the largest single Buddha images at 46 m in length. The Wat Pho complex consists of two walled compounds bisected by Chetuphon Road running in the east–west direction. The larger northern walled compound, the phutthawat, is the part open to visitors and contains the finest buildings dedicated to the Buddha, including the bot with its four directional viharn, and the temple housing the reclining Buddha.< The southern compound, the sankhawat, contains the residential quarters of the monks and a school. The perimeter wall of the main temple complex has sixteen gates, two of which serve as entrances for the public (one on Chetuphon Road, the other near the northwest corner). The temple grounds contain 91 small chedis (stupas or mounds), four great chedis, two belfries, a bot (central shrine), a number of viharas (halls) and other buildings such as pavilions, as well as gardens and a small temple museum. Architecturally the chedis and buildings in the complex are different in style and sizes. A number of large Chinese statues, some of which depict Europeans, are also found within the complex guarding the gates of the perimeter walls as well as other gates within the compound. These stone statues were originally imported as ballast on ships trading with China. Wat Pho was intended to serve as a place of education for the general public. To this end a pictorial encyclopedia was engraved on granite slabs covering eight subject areas, namely history, medicine, health, custom, literature, proverbs, lexicography, and the Buddhist religion. These plaques, inscribed with texts and illustration on medicine, Thai traditional massage, and other subjects, are placed around the temple, for example, within the Sala Rai or satellite open pavilions. Dotted around the complex are 24 small rock gardens (Khao Mor) illustrating rock formations of Thailand, and one, called the Contorting Hermit Hill, contains some statues showing methods of massage and yoga positions. There are also drawings of constellations on the wall of the library, inscriptions on local administration, as well as paintings of folk tales and animal husbandry. These illustrations and inscriptions in Wat Pho have been registered by UNESCO in its Memory of the World Programme set up to promote, preserve and propagate the wisdom of the world heritage.
PHRA UBOSOT
Phra Ubosot (Phra Uposatha) or bot is the ordination hall, the main hall used for performing Buddhist rituals, and the most sacred building of the complex. It was constructed by King Rama I in the Ayuthaya style, and later enlarged and reconstructed in the Rattanakosin style by Rama III. The bot was dedicated in 1791, before the rebuilding of Wat Pho was completed. This building is raised on a marble platform, and the ubosot lies in the center of courtyard enclosed by a double cloister (Phra Rabiang).Inside the ubosot is a gold and crystal three-tiered pedestal topped with a gilded Buddha made of a gold-copper alloy, and over the statue is a nine-tiered umbrella representing the authority of Thailand. The Buddha image, known as Phra Buddha Theva Patimakorn and thought to be from the Ayutthaya period, was moved here by Rama I from Wat Sala Si Na (now called Wat Khuhasawa) in Thonburi. Rama IV later placed some ashes of Rama I under the pedestal of the Buddha image so that the public may pay homage to both Rama I and the Buddha at the same time. There are also ten images of Buddha's disciples in the hall, Moggalana on its left and Sariputta on its right, and a further eight Arahants below. The exterior balustrade surrounding the main hall has around 150 depictions in stone of the epic, Ramakien, the ultimate message of which is transcendence from secular to spiritual dimensions. The stone panels were recovered from a temple in Ayuthaya. The ubosot is enclosed by a low wall called kamphaeng kaew, which is punctuated by gateways guarded by mythological lions, as well as eight structures that house the bai sema stone markers that delineate the sacred space of the bot.
- Phra Rabiang - This double cloister contains around 400 images of Buddha from northern Thailand selected out of the 1,200 originally brought by King Rama I. Of these Buddha images, 150 are located on the inner side of the double cloister, another 244 images are on the outer side. These Buddha figures, some standing and some seated, are evenly mounted on matching gilded pedestals. These images are from different periods, such as Chiangsaen, Sukhothai, U-Thong, and Ayutthaya, but were renovated by Rama I and covered with stucco and gold leaves to make them look similar.
The viharn in the east contains an 8 metre tall standing Buddha, the Buddha Lokanatha, originally from Ayutthaya. In its antechamber is Buddha Maravichai, sitting under a bodhi tree, originally from Sawankhalok of the late Sukhothai period. The one on the west has a seated Buddha sheltered by a naga, the Buddha Chinnasri, while the Buddha on the south, the Buddha Chinnaraja, has five disciples seated in front listening to his first sermon. Both Buddhas were brought from Sukhothai by Rama I. The Buddha in the north viharn called Buddha Palilai was cast in the reign of Rama I. The viharn on the west also contains a small museum.
- Phra Prang - There are four towers, or phra prang, at each corner of the courtyard around the bot. Each of the towers is tiled with marbles and contains four Khmer-style statues which are the guardian divinities of the Four Cardinal Points.
PHRA MAHA CHEDI SI RAJAKARN
This is a group of four large stupas, each 42 metres high. These four chedis are dedicated to the first four Chakri kings. The first, in green mosaic tiles, was constructed by Rama I to house the remnants of the great Buddha from Ayuthaya, which was scorched to remove its gold covering by the Burmese. Two more were built by Rama III, one in white tiles to hold the ashes of his father Rama II, another in yellow for himself. A fourth in blue was built by Rama IV who then enclosed the four chedis leaving no space for more to be built.
VIHARN PHRANORN
The viharn or wihan contains the reclining Buddha and was constructed in the reign of Rama III emulating the Ayutthaya-style. The interior is decorated with panels of mural.
Adjacent to this building is a small raised garden (Missakawan Park) with a Chinese-style pavilion; the centrepiece of the garden is a bodhi tree which was propagated from the Jaya Sri Maha Bodhi tree in Sri Lanka that is believed to have originally came from a tree in India where Buddha sat while awaiting enlightenment.
PHRA MONDOB
Phra Mondob or the ho trai is the Scripture Hall containing a small library of Buddhist scriptures. The building is not generally open to the public as the scriptures which are inscribed on palm leaves need to kept in a controlled environment for preservation. The library was built by Rama III. Guarding its entrance are figures of giants called Yak Wat Pho placed in niches beside the gates. Around Phra Mondob are three pavilions with mural paintings of the beginning of Ramayana.
OTHER STRUCTURES
- Phra Chedi Rai - Outside the Phra Rabiang cloisters are dotted many smaller chedis, called Phra Chedi Rai. Seventy-one of these small chedis were built by Rama III, each five metres in height. There are also four groups of five chedis that shared a single base built by Rama I, one on each corner outside the cloister. The 71 chedis of smaller size contain the ashes of the royal family, and 20 slightly larger ones clustered in groups of five contain the relics of Buddha.
- Sala Karn Parien - This hall is next to the Phra Mondob at the southwest corner of the compound, and is thought to date from the Ayutthaya period. It serves as a learning and meditation hall. The building contains the original Buddha image from the bot which was moved to make way for the Buddha image currently in the bot. Next to it is a garden called The Crocodile Pond.
- Sala Rai - There are 16 satellite pavilions, most of them placed around the edge of the compound, and murals depicting the life of Buddha may be found in some of these. Two of these are the medical pavilions between Phra Maha Chedi Si Ratchakarn and the main chapel. The north medicine pavilion contains Thai traditional massage inscriptions with 32 drawings of massage positions on the walls while the one to the south has a collection of inscriptions on guardian angel that protects the newborn.
- Phra Viharn Kod - This is the gallery which consists of four viharas, one on each corner outside the Phra Rabiang.
- Tamnak Wasukri - Also called the poet's house, this is the former residence of Prince Patriarch Paramanujita Jinorasa, a Thai poet. This building is in the living quarters of the monks in the southern compound and is open once a year on his birthday.
RECLINING BUDDHA
The chapel and the reclining Buddha (Phra Buddhasaiyas, Thai พระพุทธไสยาสน์) were built by Rama III in 1832. The image of the reclining Buddha represents the entry of Buddha into Nirvana and the end of all reincarnations. The posture of the image is referred to as sihasaiyas, the posture of a sleeping or reclining lion. The figure is 15 m high and 46 m long, and it is one of the largest Buddha statues in Thailand. The right arm of the Buddha supports the head with tight curls, which rests on two box-pillows richly encrusted with glass mosaics. The figure has a brick core, which was modelled and shaped with plaster, then gilded.
The soles of the feet of the Buddha are 3 m high and 4.5 m long, and inlaid with mother-of-pearl. They are each divided into 108 arranged panels, displaying the auspicious symbols by which Buddha can be identified, such as flowers, dancers, white elephants, tigers, and altar accessories. At the center of each foot is a circle representing a chakra or energy point. There are 108 bronze bowls in the corridor representing the 108 auspicious characters of Buddha. Visitors may drop coins in these bowls as it is believed to bring good fortune, and it also helps the monks to maintain the wat.
Although the reclining Buddha is not a pilgrimage centre, it remains an object of popular piety. An annual celebration for the reclining Buddha is held around the time of the Siamese Songkran or New Year in April, which also helps raise funds for the upkeep of Wat Pho.
THAI MASSAGE
The temple is considered the first public university of Thailand, teaching students in the fields of religion, science, and literature through murals and sculptures. A school for traditional medicine and massage was established at the temple in 1955, and now offers four courses in Thai medicine: Thai pharmacy, Thai medical practice, Thai midwifery, and Thai massage. This, the Wat Pho Thai Traditional Medical and Massage School, is the first school of Thai medicine approved by the Thai Ministry of Education, and one of the earliest massage schools. It remains the national headquarters and the center of education of traditional Thai medicine and massage to this day. Courses on Thai massage are held in Wat Pho, and these may last a few weeks to a year. Two pavilions at the eastern edge of the Wat Pho compound are used as classrooms for practising Thai traditional massage and herbal massage, and visitors can received massage treatment here for a fee.There are many medical inscriptions and illustrations placed in various buildings around the temple complex, some of which serve as instructions for Thai massage therapists, particularly those in the north medical pavilion. Among these are 60 inscribed plaques, 30 each for the front and back of human body, showing pressure points used in traditional Thai massage. These therapeutic points and energy pathways, known as sen, are engraved on the human figures, with explanations given on the walls next to the plaques. They are based on the principle of energy flow similar to that of Chinese acupuncture. The understanding so far is that the figures represent relationships between anatomical locations and effects produced by massage treatment at those locations, but full research on the diagrams has yet to be completed.
WIKIPEDIA
The Dillon interagency module boarded a helicopter to be transported to the fireline of the Bean Complex, Tanana Zone, Alaska. Photo by Bureau of Land Management
An architectural rendering by T.A. Scott Architecture + Design for a $22-million investment in Acadia's Science Complex through a partnership with Acadia and the federal and provincial governments.
The Fulton Interagency Hotshot crew get a ride to the fireline on a boat for the Bean Complex, Tanana Zone, Alaska. Photo by Bureau of Land Management
This would be border ver 0.5, cause a 1.0 points would be longer and equivalent to the center point. No idea why I started shaping outside when only half the model is done!! Its 12am, anyway 5 hours later both bottom ends meet & its spacing is perfected (stars can be done both ways too). Whats left now is the top 2 (their placement) and how they interact with rest of the model
The Qalawun complex is a massive complex in Cairo, Egypt that includes a madrasa, a hospital and a mausoleum. It was built by the Sultan Al-Nasir Muhammad Ibn Qalawun in the 1280s; some thirty surviving mosques were built during his time.
The Qalawun Complex was built over the ruins of the Fatimid Palace of Cairo, with several halls in the Palace. It was sold to several people until it was finally bought by the Sultan Qalawun in 1283 AD. The structure resides in the heart of Cairo, in the Bayn al-Qasrayn, and has been a center for important religious ceremonies and rituals of the Islamic faith for years, stretching from the Mamluk dynasty through the Ottoman Empire.
The Mausoleum of Sultan Qalawun in Cairo is considered by many to be the second most beautiful mausoleum, succeeded only by the Taj Mahal in India. Al-Nuwayri (an Arab Historian), has said in his book Nihayet al Irab (The Utmost Desire), that the Mausoleum was not intended to become a buriel site, but a Mosque and a school, and that it was first used as a tomb when he died, and hosted his body. His body was kept in the Cairo Citadel for two months until the tomb was ready to replace the Citadel's Burial location, later when Qalawun's son died, he too was buried in the Mausoleum. The mihrab of the mausoleum is often considered as the most lavish of its kind. This is in contrast to the mihrab of the madrasa, which is less grand in size and general esthetics. With a horse-shoe profile the mihrab is flanked by three columns made of marble. The Mausoleum later on, and under the mamluks included a Museum for Royal Cloths of those buried in it.
The Mausoleum of Qalawun is significant in that it’s dome served as a ceremonial center for the investing of new emirs. Indeed the dome was a symbol of new power, a changing of the guard, signifying a new center of Mamluk power, which enjoyed great prosperity at the time. The Mausoleum's Dome was demolished by the Ottoman Governor over Egypt Abdul-Rahman Katkhuda and was then rebuilt in Ottoman architecture, However the Comite for reservation of Arab monuments built another dome to replace that in 1908 [Wikipedia.org]
A skycrane helicopter fill its water tank in support firefighters working on the Leland Complex in Idaho. Photo by Idaho Department of Lands
A United Launch Alliance Atlas V rocket with Boeing’s CST-100 Starliner spacecraft aboard is seen illuminated by spotlights on the launch pad at Space Launch Complex 41 ahead of the NASA’s Boeing Crew Flight Test, Saturday, May 4, 2024 at Cape Canaveral Space Force Station in Florida. NASA’s Boeing Crew Flight Test is the first launch with astronauts of the Boeing CFT-100 spacecraft and United Launch Alliance Atlas V rocket to the International Space Station as part of the agency’s Commercial Crew Program. The flight test, targeted for launch at 10:34 p.m. EDT on Monday, May 6, serves as an end-to-end demonstration of Boeing’s crew transportation system and will carry NASA astronauts Butch Wilmore and Suni Williams to and from the orbiting laboratory. Photo Credit: (NASA/Joel Kowsky)
Every single foot of hose must be carried in & placed by hand to help reinforce dozer lines & prepare for burnout operations-14th BEB Soldiers and Forest Service wildland firefighters are working together to build firelines, remove fuels & slow the spread of the AugustComplex fire. Photo by U.S. Army North
The Qalawun complex is a massive complex in Cairo, Egypt that includes a madrasa, a hospital and a mausoleum. It was built by the Sultan Al-Nasir Muhammad Ibn Qalawun in the 1280s; some thirty surviving mosques were built during his time.
The Qalawun Complex was built over the ruins of the Fatimid Palace of Cairo, with several halls in the Palace. It was sold to several people until it was finally bought by the Sultan Qalawun in 1283 AD. The structure resides in the heart of Cairo, in the Bayn al-Qasrayn, and has been a center for important religious ceremonies and rituals of the Islamic faith for years, stretching from the Mamluk dynasty through the Ottoman Empire.
The Mausoleum of Sultan Qalawun in Cairo is considered by many to be the second most beautiful mausoleum, succeeded only by the Taj Mahal in India.
Al-Nuwayri (an Arab Historian), has said in his book Nihayet al Irab (The Utmost Desire), that the Mausoleum was not intended to become a buriel site, but a Mosque and a school, and that it was first used as a tomb when he died, and hosted his body. His body was kept in the Cairo Citadel for two months until the tomb was ready to replace the Citadel's Burial location, later when Qalawun's son died, he too was buried in the Mausoleum. The mihrab of the mausoleum is often considered as the most lavish of its kind. This is in contrast to the mihrab of the madrasa, which is less grand in size and general esthetics. With a horse-shoe profile the mihrab is flanked by three columns made of marble. The Mausoleum later on, and under the mamluks included a Museum for Royal Cloths of those buried in it.
The Mausoleum of Qalawun is significant in that it’s dome served as a ceremonial center for the investing of new emirs. Indeed the dome was a symbol of new power, a changing of the guard, signifying a new center of Mamluk power, which enjoyed great prosperity at the time. The Mausoleum's Dome was demolished by the Ottoman Governor over Egypt Abdul-Rahman Katkhuda and was then rebuilt in Ottoman architecture, However the Comite for reservation of Arab monuments built another dome to replace that in 1908 [Wikipedia.org]
“Cami, medrese, imaret, türbe ve hanlardan meydana gelen, bulunduğu semte adını veren külliyenin bânisi Çelebi Sultan Mehmed’dir. Tarihî vesikalarda İmâret-i Sultân, İmâret-i Sultân Çelebi Mehmed Han gibi isimlerle anılmakla birlikte cami, türbe ve medresedeki çinilerden dolayı Yeşilcami Külliyesi adıyla meşhur olmuştur. [...] Çelebi Sultan Mehmed Edirne, Dimetoka, Merzifon gibi yerlerde mimari eserler inşa ettirmişse de içlerinde en muhteşemi bu külliyenin camisiyle türbesidir. [...] Çelebi Sultan Mehmed’in caminin tam karşısında bir tepecik üstündeki türbesi çinileriyle Bursa’nın sembolüdür. [...] Türbe kapsamlı bir onarımdan sonra 2009 yılında yeniden ziyarete açılmıştır.”
Kaynak: Doğan Yavaş, “TDV İslâm Ansiklopedisi”, 2013, Cilt 43, ss. 492-495
#SALTAraştırma, Ali Saim Ülgen Arşivi
Repository: SALT Research
Rights Info: This material can be used under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0) license.
The Ijen volcano complex is a group of stratovolcanoes, in East Java, Indonesia. It is inside a larger caldera Ijen, which is about 20 kilometers wide. The Gunung Merapi stratovolcano is the highest point of that complex. The name of this volcano resembles that of a different volcano, Mount Merapi in central Java, also known as Gunung Merapi. The name "Merapi" means "fire" in the Indonesian language. From: wiki.
Java is the world's most densely populated island (population: 136 million). It is home to 60% of Indonesia's population. Much of Indonesian history took place on Java; it was the centre of powerful Hindu-Buddhist empires, Islamic sultanates, the core of the colonial Dutch East Indies, and was at the centre of Indonesia's campaign for independence. The island dominates Indonesian social, political and economic life. More information on wikipedia.
New sports complex promises more room to practice
By Ambria Hammel | March 1, 2010 | The Catholic Sun
Home-field advantage will soon take on a whole new meaning for the Brophy Broncos.
The school’s new $5.2 million sports campus — which boasts separate practice and playing fields, a running track and a host of other amenities not offered in Bronco history — is nearly complete.
Construction workers are laying down the track, installing bleachers for some 800 fans and taking care of other finishing touches in time for an early April opening. They’ve been transforming the nine-acre campus from a rundown apartment complex to a multi-use sports haven for two years.
Its strategic location on the southwest corner of Seventh Street and Camelback Road sandwiches the sports campus between Brophy and Xavier College Preparatory. Commuters will see students from both schools using it daily for physical education classes.
Soccer teams from both schools will claim the artificial field as home turf each winter. The athletes broke in the natural grass field as a practice area when it opened in December. The lacrosse team is using it now.
“It’s a beautiful, huge, open space,” said Ben Anderson, captain of the varsity soccer team. Although Anderson didn’t get to use the playing field, he’s glad that the top-quality facilities finally mirror Bronco agility.
Marc Kelly, his coach and a 1987 Brophy grad, agreed.
“It’s a 21st-century facility that will honor the athleticism these guys have shown,” Kelly said.
The soccer team won state championships in 2008 and frequently fares well in league and division matches. Brophy football and lacrosse earned the state title in 2007 among other awards in its trophy case.
Kelly expects faster, more accurate play when the sports campus opens.
He also foresees fewer rained-out games thanks to a drainage system on the artificial field and wouldn’t be surprised if other schools ask to use the field to avoid cancellations.
Kelly also looks forward to holding simultaneous practice drills and speed training at the new sports campus. Loyola Field, Brophy’s sole practice field for all levels of play in four different sports — plus intramurals — rarely provided adequate space.
By the time spring sports teams hit the field, the trampled grass often became dirt and divots that bordered on unsafe, said Bob Ryan, principal. He’s happy that the sports complex will eliminate such problems.
It will allow for better scheduling opportunities too, he said.
Limited space made early morning and evening practices necessary. Pile that on top of long commutes for athletes hailing from Ahwatukee, New River and the far West Valley, and that made for long days.
Freshmen football resorted to 6 a.m. practices. Other athletes were bused daily to a school-owned practice facility at 20th Street and Campbell Avenue for practices, returning to campus around dinnertime.
“It’s going to cut down on travel so they can spend more time on homework,” Ryan said of the sports complex.
Other logistics problems will vanish too. The sports complex has team locker rooms, equipment storage and maintenance areas and restrooms.
Jeff Glosser, Brophy’s assistant principal for activities, estimated that nearly 900 students would regularly use the sports campus.
Once fully open, it will bring the track and field team home. The athletes had been running up and down Central Avenue for training and using the track at nearby Central High School for meets. The runners will soon use the new eight-lane, Olympic-sized track surrounding the artificial turf field.
The north end will feature other dedicated competition areas including long jump and shot put.
Varsity football games will remain at Phoenix College to better accommodate fans, when its season resumes in the fall.
Brophy administrators are planning a formal dedication of the sports campus April 15.
More: www.catholicsun.org
ORDERING INFORMATION
Looking for a glossy/matte copy of this photo? Please call 602-354-2132 or send an e-mail for ordering information. Please note the photo's title when ordering. Download the order form here.
Copyright 2006-2010 The Catholic Sun. All rights reserved. This photo and all photos on this Web site credited to The Catholic Sun are provided for personal use only and may not be published, broadcasted, transmitted or sold without the expressed consent of The Catholic Sun.
Density on field - TWDC - Designing connected places Summer School - Complexity Maps
Turin-Pollenzo 21-29 August
Extract frpm the Friends of Callan Park website:
Callan Park was initially a combination of purchases by Crown Solicitor and Police Magistrate John Ryan Brenan. In 1839 he bought what he then named the Garry Owen estate.
His residence, Garry Owen House, built about then and possibly designed by Colonial Architect Mortimer Lewis, was on an elevation overlooking the Parramatta River, with a tree lined avenue (part of which survives) from wrought iron gates on Balmain Road through spacious gardens. In 1841, Brenan bought an additional three acres west of his estate and built Broughton House, which he sold with its extensive grounds in 1845.
For many years, Garry Owen was a focus for social life in the area until Brenan’s bankruptcy in 1864 forced him to sell the estate to Sydney businessman John Gordon. Gordon renamed the property Callan Park, and in 1873 subdivided the land for auction as a new waterfront suburb.
The beginning of Callan Park Mental Hospital
Instead, with remarkable foresight, the Colonial Government bought the whole 104.5 acres as a site for a new lunatic asylum to be designed according to the enlightened views of the American Dr Thomas Kirkbride.
Colonial Architect James Barnett worked in collaboration with Inspector of the Insane Dr Frederick Norton Manning to produce a group of some twenty neo-classical buildings, completed in 1885 and subsequently named the Kirkbride Block, offering progressive patient care.
Built of sandstone mainly quarried on site, the buildings have slate roofs, timber floors, and copper down pipes. Spacious rooms lead to verandahs linking several courtyards. The verandahs are supported by hundreds of cast iron columns acting as down pipes for water which is fed into an underground reservoir.
Architecural Masterwork
Dominating the complex is a venetian clock tower with a ball which rises and falls according to the water level of the reservoir. Essential to testament was the calming influence of natural beauty and pleasant parklands, designed by Director of the Botanic Gardens, Charles Moore.
Further landscaping in the 1890’s included the planting of palms and and rainforest trees, and the conversion of an informal pond to the curious sunken garden, which although waterless, survives.
Present day Callan Park
The Kirkbride complex continued to be used for patients until 1994 when the last remaining services were transferred to other buildings in the expansive grounds, towards the Broughton Hall (southern) end of the site. After massive renovations, the Sydney College of the Arts took possession in 1996.
The historic sandstone buildings and linking courtyards have been beautifully restored and new occupants provide an illustration of sympathetic use of a heritage complex. Some of the other historically significant buildings on the Callan park estate were not so fortunate, being allowed to fall into disrepair after being vacated.
... On a seperate occasion than the Paper 94: 2007 issue above; IT WOULD BE NICE if Palmer releases some Fuji works / unreleased pattern he obtained, (as gift?); as he ALSO VISITED FUJIMOTO but I do not know the full story.. Instead of having the stuff everyone knows already hydra... Otherwise they'd Never Be Folded...
(Alas the same goes for some of Joisels works: his Starfish model, rectangular bull and other sketches would help). Thanks
Aihole is a temple complex in the Bagalkot district of Karnataka, India. It is a very popular tourist spot in north Karnataka. Aihole is to the east of Pattadakal, along the Malaprabha River, while Badami is to the west of both.
Aihole has the potential to be included as a UNESCO World heritage site.
Early inscriptions call this town Ayyavole and Aryapura. Aihole has its own historical significance and is called as cradle of Hindu rock architecture. Many temples and caves of historical importance can be found at Aihole.
Aihole was the first capital of the early Chalukyas. Here they built over 125 temples in various styles and is said to be a laboratory of experiments in rock cut architecture. Pulakesi I, one of the greatest rulers of this dynasty, moved the capital to Badami nearby. Badami was then known as Vatapi. It is from these temples that the Chalukyas gained their experience and went on to build the great temples of Pattadakal. The first phase of temple building in Aihole dates back to the 6th century CE, the second phase up to the 12th century CE. Some temples were even built as early as the 5th century CE.
Aihole, was the cradle of ancient Hindu temple architecture. It has more than 70 temples. The experimentation with different styles was undertaken by the artisans. The artisans worked on the rocks to create the earliest rock cut shrines. The artisans graduated to the full fledged Chalukya style of architecture.
The early Chalukyas inherited architectural styles largely from their neighbours to the north and south of their kingdom. Usage of curved towers decorated with blind arches came from northern India. Pilastered walls with panel inserts are a southern Indian style. The usage of Deccan style is in their balcony seating, angled eaves and sloping roofs, and elaborately carved columns and ceilings (George Michell,1997). In short, they artistically brought together the prevailing styles in their neighbourhood to create the Chalukya style.
Typical features unique to Badami Chalukyas architecture include mortarless assembly, an emphasis on length rather than width or height, flat roofs, richly carved ceilings, and, sculpturally, an emphasis on relatively few major figures, which tend to be isolated from each other rather than arranged in crowded groups. The aesthetic sensibility of sculpture from this period also seems to retain a certain classical quality whose impulse does not carry over into later periods of Indian art (Susan Huntington, 1985).
Cadet Faith Miller, begins climbing on logs at the beginning of the high ropes course. 3rd Regiment, Basic Camp completed all obstacles of the Forest Hills Climbing Complex on July 20, 2021 at Fort Knox, Ky. | Photo by Amy Turner, CST Public Affairs Office
The Pashupatinath Temple (Nepali: पशुपतिनाथ मन्दिर) is a famous, sacred Hindu temple dedicated to Pashupatinath and is located on the banks of the Bagmati River 5 kilometres north-east of Kathmandu Valley in the eastern city of Kathmandu, the capital of Nepal. This temple is considered one of the sacred temples of Hindu faith. The temple serves as the seat of the national deity, Lord Pashupatinath. This temple complex is on UNESCO World Heritage Sites's list Since 1979. This "extensive Hindu temple precinct" is a "sprawling collection of temples, ashrams, images and inscriptions raised over the centuries along the banks of the sacred Bagmati river" and is included as one of the seven monument groups in UNESCO's designation of Kathmandu Valley as a cultural heritage site. One of the major Festivals of the temple is Maha Shivaratri on which day over 700,000 devotees visit here.
The twelve Jyotirlinga (in India) are the body and the Jyotirlinga at Pashupatinath in Kathmandu (Nepal) is the head over this body.
The temple is one of the 275 Paadal Petra Sthalams (Holy Abodes of Shiva) on the continent. Kotirudra Samhita, Chapter 11 on the Shivalingas of the North, in Shiva Purana mentions this Shivalinga as the bestower of all wishes.
HISTORY
The temple was erected anew in the 15th century by Lichhavi King Shupuspa after the previous building had been consumed by termites. Countless further temples have been erected around this two -storied temple. These include the Vaishnav temple complex with a Ram temple from the 14th century and the Guhyeshwari Temple mentioned in an 11th-century manuscript.
LEGEND ABOUT THE TEMPLE ORIGIN
Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It is not known for certain when Pashupatinath Temple was founded. But according to Nepal Mahatmaya and Himvatkhanda, the deity here gained great fame there as Pashupati, the Lord of all Pashus, which are living as well as non-living beings. Pashupatinath Temple's existence dates back to 400 A.D. The richly-ornamented pagoda houses the sacred linga or holy symbol of Lord Shiva. There are many legends describing as to how the temple of Lord Pashupatinath came to existence here. Some of them are narrated below:
THE COW LEGEND
Legend says that Lord Shiva once took the form of an antelope and sported unknown in the forest on Bagmati river's east bank. The gods later caught up with him, and grabbing him by the horn, forced him to resume his divine form. The broken horn was worshipped as a linga but overtime it was buried and lost. Centuries later an astonished herdsmen found one of his cows showering the earth with milk. Digging deep at the site, he discovered the divine linga of Pashupatinath.
THE LINCHCHAVI LEGEND
According to Gopalraj Vamsavali, the oldest ever chronicle in Nepal, this temple was built by Supuspa Deva, a Linchchhavi King, who according to the stone inscription erected by Jayadeva 11 in the courtyard of Pashupatinath in 753 AD, happened to be the ruler 39 generations before Manadeva (464-505 AD).
THE DEVALAYA LEGEND
Another chronicle states that Pashupatinath Temple was in the form of Linga shaped Devalaya before Supuspa Deva constructed a five storey temple of Pashupatinath in this place. As the time passed, the need for repairing and renovating this temple arose. It is learnt that this temple was reconstructed by a medieval King named Shivadeva (1099-1126 AD). It was renovated by Ananta Malla adding a roof to it. Thousands of pilgrims from all over the world come to pay homage to this temple, that is also known as 'The Temple of Living Beings'.
OTHER BELIEFS
There are several complex stories involving the origins of Pashupatinath. One story goes, in brief, that Shiva and Parvati came to the Kathmandu Valley and rested by the Bagmati while on a journey. Shiva was so impressed by its beauty and the surrounding forest that he and Parvati changed themselves into deers and walked into the forest. Many spots in the Kathmandu Valley are identified as places where Shiva went during his time as a deer. After a while the people and gods began to search for Shiva. Finally, after various complications, they found him in the forest, but he refused to leave. More complications ensued, but ultimately Shiva announced that, since he had lived by the Bagmati in a deer's form, he would now be known as Pashupatinath, Lord of all animals. It is said that whoever came here and beheld the lingam that appeared there would not be reborn as an animal.
FINDING OF SHIVA LINGA AT PASHIPATINATH TEMPLE
It is said that the wish-fulfilling cow Kamadhenu took shelter in a cave on the Chandravan mountain. Everyday Kamadhenu went down to the place the lingam was sunken into the soil and poured her milk on top of the soil. After ten thousand years some people saw Kamadhenu pouring milk on that same spot everyday, and started to wonder what that would be. So they removed the soil and found the beautiful shining lingam and started worshiping it.
TEMPLE COMPLEX
The area of Pashupatinath encompasses 264 hectare of land including 518 temples and monuments. Main pagoda style temple is located in the fortified courtyard within the complex guarded by Nepal Police and has a police outpost post along with living quarter within. In front of the western door there is a huge statue Nandi bull, in bronze. Along with many temples and shrines of both Vaishnav and saiva tradition.
TEMPLES AND SHRINES IN THE INNER COURTYARD
Vasuki nath temple
Unmatta Bhairav temple
Surya narayan temple
Kirti mukh bhairav shrine
Budanil kantha shrine
Hanuman shrine
184 shivaling shrine
TEMPLES AND SHRINES IN THE OUTER COMPLEX
Ram mandir
Virat swaroop temple
12 jyotirlingha and Pandra Shivalaya
Guhyeshwari Temple
MAIN TEMPLE ARCHITECTURE
This main temple is built in the Nepalese pagoda style of architecture. All the features of pagoda style is founded here like cubic constructions, beautifully carved wooden rafters on which they rest (tundal). The two level roofs are of copper with gold covering. The temple resides on a square base platform with a height of 23m 7 cm from base to pinnacle. It has four main doors, all covered with silver sheets. This temple has a gold pinnacle (Gajur). Inside are two Garbhagrihas, outer and inner. The inner garbhagriha or sanctum sanctorum is where the idol is placed and outer sanctum is an open corridor like space.
THE DEITY
The sacro sanctum, or the main idol is a stone Mukhalinga with a silver yoni base bound with silver serpent. The lingam is one metre high and has faces in four directions. These faces represents various ascepts of Shiva; Sadyojata (also known as Barun), Vamdeva (also known as Ardha nareshwor), Tatpurusha, Aghor & Ishana (imaginative). Facing West, North, East, South and Zenith respectively representing five primary elements namely earth, water, air, light and ether. Each face has tiny protruding hands holding rudraksha mala on right hand and a kamandalu on the other.Unlike other shiva lingams in India and Nepal this pashupati shiva lingam is always Dressed in its golden vastra except during abhishakam, so pouring milk and ganga jal is only possible during abhishakam through the main priests.
PRIESTS
Daily rituals of Pashupatinath are carried out by two sets of priests ;one being the Bhatt priests and other Bhandari. Bhatta or Bhatt are the one who performs the daily ritual and can touch the lingam, where as Bhadaris are the helper and temple care taker priests but are not qualified perform pooja rituals or to touch the deity.
Bhatta or Bhat are highly educated Vedic bhramin Scholars from Brahmin family from South Indian State Karnataka.Unlike other Hindu temples priesthood of Pashupatinath is not hereditary. Priests are selected from a group of scholars educated by Shri Shankaracharya Dakshinamnaya Peeth Sringeri on Rig Vedic Recitation, initiated in Pashupata Yoga by Kashi Math,Shiva Āgama and learned Recitation of Samaveda from Haridwar.After qualifying and fulfilling all those criteria they will be selected for Priesthood by Raj Guru of Pashupatinath Temple undergoing strict examination on Vedas and Shiva Agamas and then the qualifies are sent to Kathmandu for performing Puja and Daily Worship of Lord Shri Pashupatinath This tradition is reported to have started by the request of Adi Shankaracharya in the 8th century, who sought to unify the different states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is also followed in other temples around Bharata-varsa which were sanctified by Adi Shankaracharya. The unique feature of this temple is that only 4 Bhatta priests can touch the deity.Current Bhatt priests of the temple are;
Ganesh Bhat (15th head priest of the Pashupatinath Temple aka Mool Bhat) from Udupi.
Ram Karanth Bhat from Mangaluru.
Girish Bhat from Sirsi.
Narayan Bhat(Recently appointed) from Bhatkal
Raghavendra Bhat (Priest for Vasuki Nath temple only)
Bhandaris or Rajbhandari are the treasurers, temple caretakers, and assistant priest of the temple.
These Bhandaris are the descendants of helper priests brought up by early Bhatts, but were allowed to settle in Kathmandu valley and later assimilated in existing Newar caste of Rajbhandari - a high-caste Chathariya/Kshatriya clan of Kashyapa gotra. Their main function is to help the Bhatta priest and perform maintenance of the inner Garbhagriha. They can have little or no Vedic knowledge but still qualify as assistant priests if they belong from the same family lineage and undergo some basic criteria like caste, gotra, lineage purity, educational qualification, etc. They work in set of four and change in every full moon day. There are a total of 108 Bhandaris.
ENTRY AND DARSHAN
Temple courtyard has 4 entrances in all directions.The western entrance is the main entrance to the temple courtyard and rest three entrances are only opened during big festival . Temple security (Armed Police Force Nepal) is selective regarding who is allowed entry into the inner courtyard . Practicing Hindus and buddhist of Indian and Tibetan descendent are only allowed into temple courtiyard . Practicing Hindus of western descent are not allowed into the temple complex along with other non Hindu Visitors. Sikh and Jain groups are allowed into the temple compound if they are of Indian ancestry. Others can look at the main temple from adjacent side of the river and has to pay a nominal fee of $10 (1000 Nepali rupee) for visiting hundreds of small temples in the external premises of the temple complex . The inner temple courtyard remains open from 4 am to 7 pm for the devotee but the Inner Pashupatinath Temple where the Lingam of lord Pashupatinath is established is open from 5am to 12 pm for the morning ritual and viewing and from 5pm to 7 pm for evening ritual. Unlike many other Saiva temples devotees are not allowed to enter in the inner-most Garbhagriha but are allowed to view from the exterior premises of the outer Garbhagriha.
FESTIVALS
There are many festivals throughout the year .Thousands of people attend these festival.The most important festival is the Maha Shiva Ratri .Bala chaturthi and Teej.
CONTROVERSY OF 2009
In January 2009, after the forced resignation by the chief priest of Pashupatinath temple, the Maoist-led government of Nepal "hand picked" Nepalese priests to lead the temple, thus bypassing the temple's long-standing requirements. This appointment was contested by the Bhandaris of the temple, stating that they were not against the appointment of Nepalese priests but against the appointment without proper procedure. After the appointment was challenged in a civil court, the appointment was overruled by Supreme Court of Nepal.However, the government did not heed the ruling and stood by its decision. This led to public outrage and protests over a lack of transparency. The paramilitary group of the CPN (Maoist), called YCL, attacked the protesters, leading to over a dozen injuries. Lawmakers and activists from opposition parties joined protests, declaring their support for the Bhatta and other pro-Bhatta protesters. After long dissatisfaction and protest by Hindus both in and outside Nepal, the government was forced to reverse its decision that had been declared illegal by the Supreme Court of Nepal and reinstate Bhatta priests.
2015 EARTHQUAKE
The main temple complex of Pashupatinath and the sanctum sanctorum was left untouched but some of the outer buildings in the World Heritage Site were damaged by the April 2015 Nepal earthquake.
WIKIPEDIA
Marina Bay Sand complex has become a well known landmark of Singapore since its opening in 2010...
the resort features a hotel, convention-exhibition centre, shopping mall, a museum, two large theatres, seven restaurants, two floating Crystal Pavilions, an ice skating rink and and the world's largest atrium casino...
ISO 100 | f/16 | 25 sec | 28mm
Rooineklewerik
(Mirafra africana)
Rooineklewerik
(Mirafra africana)
The rufous-naped lark (Mirafra africana) or rufous-naped bush lark is a widespread and conspicuous species of lark in the lightly wooded grasslands, open savannas and farmlands of the Afrotropics. Males attract attention to themselves by their bold and repeated wing-fluttering displays from prominent perches, which is accompanied by a melodious and far-carrying whistled phrase. This rudimentary display has been proposed as the precursor to the wing-clapping displays of other bush lark species. They have consistently rufous outer wings and a short erectile crest, but the remaining plumage hues and markings are individually and geographically variable. It has a straight lower, and longish, curved upper mandible.
The rufous-naped lark is geographically very variable, and is taken to form a species complex with the allopatric red-winged lark of East Africa, and perhaps with the Somali lark. It is a smaller version of the first, with a finer bill and shorter tail, but their morphological and vocal features do not intergrade where their ranges meet. The rufous nape is an equivocal field character, being absent in the tropical races[8] and in some individuals.
Due to the inherent variability of the species, some of the 23–25 odd races are perhaps insufficiently distinct or clinal. Consequently, M. a. rostrata and M. a. zuluensis are sometimes merged with M. a. africana, and M. a. okahandjae with M. a. pallida. On the other hand, a few taxa are arguably incipient or full species. The distinctly plumaged blackish lark comprises races M. a. nyikae and M. a. nigrescens, and is altitudinally isolated from M. a. transvaalensis in nearby Tanzania. Malbrant's lark, M. (a.) malbranti, which ranges from Gabon to Angola, has a fairly distinct display flight, but may intergrade with M. a. kabalii in Zambia.
Sharpe's lark, M. (a.) sharpii, of northwestern Somalia, has almost plain, coppery red upper parts and is sometimes (e.g., by Sibley and Monroe) regarded as a separate and endangered species. Its small range of some 21,200 km2 is impacted by overgrazing and conversion to croplands. It may however be conspecific with Somali lark, M. (a.) somalica, which differs by its very long bill and white edges to the outer tail feathers. The Somali lark is sometimes considered a race of rufous-naped lark, but is alternatively deemed a full species in Mirafra or Certhilauda.
Twenty-three subspecies are recognized:
M. a. henrici Bates, 1930 is found from Guinea to south-western Ivory Coast.
M. a. batesi Bannerman, 1923 was originally described as a separate species. It is found from central Nigeria to south-eastern Niger and western Chad.
M. a. stresemanni Bannerman, 1923, the "Cameroon rufous-naped lark", was originally described as a separate species. It is found in north-central Cameroon.
M. a. bamendae Serle, 1959 is found in western Cameroon.
M. a. kurrae Lynes, 1923, the "Darfur rufous-naped lark", is found in western Sudan.
M. a. tropicalis Hartert, 1900, the "Uganda rufous-naped lark", is found from eastern Uganda and western Kenya to north-western Tanzania
M. a. sharpii Elliot, DG, 1897, or "Sharpe's lark", is also known as the "red Somali lark" or "Somali lark", but should not be confused with M. (a.) somalica. It was originally described as a separate species, and is found in north-western Somalia.[14]
M. a. ruwenzoria Kinnear, 1921, the "Rwenzori rufous-naped lark", is found from the DRC to south-western Uganda.
M. a. athi Hartert, 1900, the "Athi rufous-naped lark", is found from central Kenya to north-eastern Tanzania.
M. a. harterti Neumann, 1908, the "Ukamba rufous-naped lark", is also known as "Kikuyu rufous-naped lark". It is found in south-central Kenya.
M. a. malbranti Chapin, 1946, or "Malbrant's lark", was originally described as a separate species. It is found from Gabon to central Angola and the southern DRC.
M. a. chapini Grant, CHB & Mackworth-Praed, 1939 is found in south-eastern DRC and north-western Zambia.
M. a. occidentalis (Hartlaub, 1857), the "Gabon rufous-naped lark", is found in western Angola.
M. a. kabalii White, CMN, 1943 is found in north-eastern Angola and north-western Zambia.
M. a. gomesi White, CMN, 1944 is found in eastern Angola and western Zambia.
M. a. grisescens Sharpe, 1902, the "Matabele rufous-naped lark", was originally described as a separate species. Found in western Zambia, northern Botswana and north-western Zimbabwe.
M. a. pallida Sharpe, 1902, the "Damara rufous-naped lark", was originally described as a separate species. It is found in south-western Angola and north-western Namibia.
M. a. ghansiensis (Roberts, 1932) is found in eastern Namibia and western Botswana.
M. a. nigrescens Reichenow, 1900, the "Ukinga rufous-naped lark", was originally described as a separate species. It is found in north-eastern Zambia and southern Tanzania.
M. a. isolata Clancey, 1956 is found in south-eastern Malawi.
M. a. nyikae Benson, 1939 is found in eastern Zambia, northern Malawi and south-western Tanzania.
M. a. transvaalensis Hartert, 1900, the "Transvaal rufous-naped lark", is found from Tanzania to northern South Africa.
M. a. africana Smith, 1836 is found in south-eastern South Africa.
The rufous-naped lark is a fairly large and robust lark species,[3] with rather heavy flight. The sexes are similar, but males average larger and heavier. Adults are individually and geographically variable. It measures 15–18 cm from bill tip to tail tip[16] and weighs 40-44 g. The streaked upper parts, short erectile crest, creamy-buff eyebrow that merges with the lore, and the rufous flight feathers are easily discernible features.The hindcrown and nape are streaked along the feather centers while the margins vary from chestnut, rufous or pinkish buff to greyish brown. The wings appear conspicuously rufous in flight, while the outer edges of the primaries show up as a rufous panel on the closed wing. The underwing coverts are rufous, and upper coverts are broadly edged tawny or buff (or grey in race grisescens). The tail is dark brown, but the outer webs of the outer tail feathers vary from buff (cf. africana and sharpii) to tawny or bright rufous.The mantle is lighter brown than the back, and the rump still darker brown. The flanks are a shade darker than the rufous-buff belly, but regionally the plumage may also be stained red by soil. The throat is unmarked but the pale rufous upper breast is streaked and spotted darker brown. The eyes are hazel brown, the longish bill is blackish and pinkish, and the feet pink to pinkish brown. Juveniles have bold black spotting on the crown, mantle and wing coverts, all edged with buff, while the breast spotting is more blotchy or diffuse.
M. a. athi of the Kenyan highlands is typically coloured, but like other tropical races, lacks the rufous nape. Most accepted races are distinguished based on the colour of the back or underpart plumage, or the amount of streaking on the ear coverts and flanks. High altitude races M. a. nyikae and M. a. nigrescens, which occur above 2,000 meters, have very dark upper part plumages and increased flank streaking. M. a. tropicalis which is found above 1,000 meters has a solid rufous wash over the underparts. Of the southern African races, those in the southeast are the largest and darkest (cf. M. a. africana and M. a. rostrata), with a cline towards lightly streaked and pale pinkish plumages in the northwest.
The rufous-naped lark is found in many parts of sub-Saharan Africa. It has a very large but discontinuous[19] range, with an estimated global extent of occurrence of 5,600,000 km2. Its range is believed to be increasingly fragmented in the north, from which a declining population is inferred. The southern African population has not contracted in range or abundance, save for areas of extensive cultivation or urbanization. Livestock ranching is believed to have created bare patches in grasslands, which they favour. The populations of southern Mozambique and Swaziland have been estimated at >50,000 and 100,000 individuals respectively.
It tolerates a range of dry or mesic habitats, typically bushy grassland or sparsely wooded savannah. It also occurs along the fringes of marshes, in woodland clearings or in the fragmented ecotone of woodland and grassland. It is present from near sea level in the south, to about 3,000 meters near the equator. In Zimbabwe it occurs from 900 to 1,800 meters, and in East Africa from 1,000 to 3,000 meters. Termitaria, bushes, small trees or fence posts provide perches for display, while a combination of tall and short grass provides cover and foraging space. In southern Africa it occurs only sparsely in grassy fynbos, grassy karoo and upland sour grasslands, but has high reporting rates in the Eastern Highlands of Zimbabwe, in miombo and in sweet or mixed grasslands.
The rufous-naped lark is sedentary, territorial and monogamous. It is often sluggish, allowing a close approach. Short distances are covered in low, level or undulating flight, or it may flee an intruder by running and dodging through grass haphazardly. It may be difficult to flush from grass, and is easily overlooked when not singing.
At any time of the year, but especially when the rains commence, a male will spend hours calling from a conspicuous perch. A clear, somewhat variable, whistled phrase of three to five syllables is typical, which may be rendered as tseep-tseeoo, teeoo-teewee or chiwiki-chiwi. The song may be changed after each 20 or so repetitions. During some intermissions the wings are audibly fluttered in the few seconds between phrases. This results in a quick prrrrt or phrrrp rattle, and may lift the bird off its perch. The crest is also lifted during display. It may alternatively sing a rudimentary song consisting of whistles, tweets and trills (distinguishable as imitated calls), during short flights over the grass or during an upward spiraling flight, before it planes down. Race malbranti in particular, may sing during a straight and direct display flight and clap its wings above its back. Perched males may also string together fragments of the songs of various grassland birds. It utters peewit, tweekiree or pree, pree notes in alarm.
Wikipedia
13th Annual White Rose Gala NYE Denver
Roaring 20’s Theme
Wednesday, December 31st, 2014
9pm-2am
Ellie Caulkins Opera House
Denver Performing Arts Complex
1101 13th St, Denver, CO 80204
21+
#1 Venue in Colorado - Denver Performing Arts Complex - Ellie Caulkins Opera House
Denver Post says it all - “Top 10” Denver New Year’s Eve Party
We are bringing back Elegance and Class for NYE Denver.
Ring in New Year the way it was meant to be!! Spend your night listening to our 10 piece Big Band “Colorado Swing Cats” with classic 20’s music, or pop over and listen to the Vegas style DJ’s. Put on your best attire and attitude and purge the prior year with us. Chill out in the Speakeasy or play craps and blackjack in the VIP area.
•Top Flite Empire performing LIVE
•Live 10 piece Big Band Colorado Swing Cats with full horn section
•HER Roaring 20's Dance Troop
Flapper Girls, Ballroom Dance Exhibitions, 40+ performers, 2,000 guests, Confetti Blast at midnight, multiple DJs, multi-levels and balconies, ultra décor throughout. NYE Party Hats & Noise Makers! Coat Check will be available. New Years Eve will never be the same in Denver!! Vegas style mash-up club music, swing, big band and 80’s music!
Love Hope Strength will have a sign up for bone marrow database!
Clear The Air Foundation - Check out more info at www.cleartheairfoundation.org
TICKETS:
GA – $69
VIP – $109
Table – $99
Couch Pit – $299 – SOLD OUT
Dress Code - Elegant Attire - No Jeans - Roaring 20’s Theme; Flapper dress, suit, hats. 95% of crowd comes dressed to the 9’s.
Ticket Outlet:
Wizard’s Chest - 303-321-4304 - 230 Fillmore Street, Denver, CO 80206
Sell out event EVERY year - 12 years running!!!
For more details and full info please visit www.WhiteRoseGala.com
Kennedy Space Center employees, award recipients, families and friends attend the 2019 KSC Honor Awards Ceremony on April 18, 2019. Held inside the IMAX Theater at the Florida spaceport’s visitor complex, the ceremony honored both civil servants and contractors for their contributions to NASA and Kennedy. Photo credit: NASA/Glenn Benson