This is an interesting model Bianchi with a mixed bag of components. In the 1981Bianchi catalog it's described as a bike built for the Belgian Bianchi Team.

 

It has a Columbus "Tretubi" frame made with Columbus SL main tubes and Columbus Aelle forks and stays. It's a very light bike.

 

The cranks, pedals and headset are Campy Gran Sport as are the small flange hubs. The derailleurs are Nuovo Record. Someone changed the shift levers to Gippieme retrofriction style which work even better than Simplex levers. They also changed the brake calipers from GS to pre CPSC Nuovo Record with flat quick release levers.

 

The brake levers are Super Record.

 

The seatpost and stem are pantographed Bianchi. The bike came with the original Bianchi water bottle and Bianchi Celeste Silca pump.

 

This is an extremely smooth riding nice handling bike.

 

Craigslist photo taken by seller.

I unearthed a bundle of old cycling magazines in the attic the other

day and came across this brilliant advert for Campagnolo's 50th

Anniversary groupset. The magazine was the May 1983 issue of

'Cyclist Monthly'. Best seen on large size. I'm not sure I'm too fond

of the gold-plated parts mind you. There wasn't any price given in

the advert but one went on ebay last week for more than £2000.

Universal Studios Florida is a theme park located in Orlando, Florida. Opened on June 7, 1990, the park's theme is the entertainment industry, in particular movies and television. Universal Studios Florida inspires its guests to "ride the movies", and it features numerous attractions and live shows. The park is one component of the larger Universal Orlando Resort.

 

In 2013, the park hosted an estimated 7.06 million guests, ranking it the eighth-most visited theme park in the United States, and ranking it sixteenth worldwide.[2]

  

Contents [hide]

1 History 1.1 Park history

1.2 Branding

1.3 Timeline

1.4 Previous attractions

 

2 Park design 2.1 Production Central

2.2 New York

2.3 San Francisco

2.4 London/Diagon Alley

2.5 World Expo

2.6 Woody Woodpecker's Kidzone

2.7 Hollywood

 

3 Character appearances

4 Production facilities

5 Annual events 5.1 Grad Bash and Gradventure

5.2 Halloween Horror Nights

5.3 Macy's Holiday Parade

5.4 Mardi Gras

5.5 Rock the Universe

5.6 Summer Concert Series

 

6 Universal's Express Pass

7 Attendance

8 See also

9 References

10 External links

  

History[edit]

  

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2010)

     

The original entrance to the theme park.

Over the years, Universal Studios Florida has not limited itself to attractions based on its own vast film library. It has occasionally licensed popular characters from other rival studios, many of whom did not operate theme parks themselves. Some examples include Ghostbusters and Men in Black, (Sony's Columbia Pictures), The Simpsons (20th Century Fox) and Shrek (DreamWorks Animation).

 

Many of the park's past and present attractions were developed with the actual creators of the films they were based on, and feature the original stars as part of the experience. Steven Spielberg helped create E.T. Adventure and was a creative consultant for Back to the Future: The Ride, Twister...Ride it Out, An American Tail Theatre, Jaws, Men in Black: Alien Attack and Transformers: The Ride.

 

In many current rides, the original stars reprised their film roles including: Rip Torn and Will Smith in Men in Black: Alien Attack, Brendan Fraser for Revenge of the Mummy: The Ride, Bill Paxton and Helen Hunt in Twister...Ride it Out, Arnold Schwarzenegger, Edward Furlong and Linda Hamilton reprised their roles for Terminator 2: 3-D Battle Across Time, Mike Myers, Eddie Murphy, Cameron Diaz, and John Lithgow for Shrek 4D, Steve Carell, Miranda Cosgrove, Dana Gaier, and Elsie Fisher reprised their roles from Despicable Me for Despicable Me: Minion Mayhem, and Peter Cullen and Frank Welker reprised their roles as Optimus Prime and Megatron for Transformers: The Ride.

 

In many former rides, the many original stars were also to reprise their film roles such as: Christopher Lloyd and Thomas F. Wilson in Back to the Future: The Ride, Roy Scheider recorded a voice over for the conclusion of Jaws, Alfred Hitchcock and Anthony Perkins appeared in Alfred Hitchcock: The Art of Making Movies, additionally, various Nicktoon voice actors reprised their roles in Jimmy Neutron's Nicktoon Blast.

 

Park history[edit]

 

From its inception in 1982,[3] Universal Studios Florida was designed as a theme park and a working studio. It was also the first time that Universal Studios had constructed an amusement park "from the ground up." However, the proposed project was put on hold until 1986, when a meeting between Steven Spielberg, a co-founder for the park, and Peter N. Alexander prompted for the creation of a Back to the Future simulator ride in addition to the already planned King Kong based ride.[4]

 

A major component of the original park in Hollywood is its studio tour, which featured several special-effects exhibits and encounters built into the tour, such as an attack by the great white shark from the film Jaws. For its Florida park, Universal Studios took the concepts of the Hollywood tour scenes and developed them into larger, stand-alone attractions. As an example, in Hollywood, the studio tour trams travel close to a shoreline and are "attacked" by Jaws before they travel to the next part of the tour. In Florida, guests entered the "Jaws" attraction and would board a boat touring the fictitious Amity Harbor, where they encountered the shark, then exited back into the park at the conclusion of the attraction. Universal Studios Florida originally had a Studio Tour attraction that visited the production facilities, but that tour has since been discontinued.

 

Branding[edit]

 

Previous slogans for Universal Studios Florida were: See the Stars. Ride the Movies. (1990 - 1998); No one makes believe like we do! (1990 - 1998); Ride the Movies (1998 - 2008); Jump into the Action (2008–2012). The current slogan is: Experience the Movies (2012–present).

 

Timeline[edit]

1986: Land clearing takes place on the swamp land purchased by MCA/Universal that would hold the park.

1987: Universal Studios Florida is announced at a press conference on the Hollywood property, with a planned opening date of December 1989.

1988: Universal Studios Florida's opening date is delayed from December, 1989 to May 1, 1990. Shortly following, MCA/Universal releases a video detailing the future park, which stars Christopher Lloyd as the Universal character Doc Brown interacting with the various attractions at the Florida park.[5] Universal Studios allows guests to witness the production of television shows and motion pictures in the Florida park's soundstages in middle 1988, while the rest of the studio/park is still under construction.[6]

1989: MCA/Universal Studios claims that The Walt Disney Company and its CEO, Michael Eisner copied several concepts of the Universal Studios Florida park, and integrated them into Disney's recently opened Disney/MGM Studios park.[7]

1990: On January 31, Universal Studios Florida's opening date is again delayed from May 1, 1990 to June 7, 1990.[8] Universal Studios Florida begins soft openings for the general public in late May.[9] Many of the park's attractions are not yet open at the time, and still under testing. Universal Studios Florida is officially opened with a grand opening style ceremony on June 7.[10] The park opens with five themed areas: The Front Lot (entrance area), Production Central, New York, San Francisco/Amity, Expo Center, Hollywood as well as a Lagoon located in the center of the park. The Front Lot and Production Central areas are referred to as "In Production", the New York section is referred to as "Now Shooting", the San Francisco and Amity sections are referred to as "On Location" and the Expo Center area is referred to as "The World of CineMagic Center". Nickelodeon Studios also opened on this day where there was a grand opening ceremony hosted by Marc Summers. Due to massive technical problems with the original Kongfrontation, Earthquake: The Big One and Jaws rides, Universal begins a temporary voucher service to allow guests to re-visit the studio/park when the attractions are operating.[10] Jaws is temporarily closed by Universal on September 30 due to persistent major technical problems. During the shut-down, Universal sues the original designer of the Jaws ride,[11] Ride & Show Engineering, and hires Totally Fun Company to create a re-designed version of most of the ride.

1991: Universal adds four new attractions to the park: The Blues Brothers Show, StreetBusters, The Screen Test Home Video Adventure and How to Make a Mega Movie Deal.[12] Back to the Future: The Ride officially opens in the World Expo Center area of the park, in a grand opening ceremony.[13] The ride is considered to be a success, and receives positive reception from theme park critics.[14] Fright Nights debuts at the park. In 1992, it is renamed to Halloween Horror Nights.

1993: Jaws is re-opened, with many scenes altered. MCA/Universal announces plans to expand Universal Studios Florida into the Universal City, Florida resort complex, including a second theme park and multiple hotels.[15]

1995: Universal Studios Florida celebrates its 5th anniversary. A Day in the Park with Barney opens in the World Expo area. The Production Studio Tour is closed due to a dwindle in the studios' recent Film/TV production.

1996: Terminator 2: 3-D Battle Across Time opens in the Hollywood area.[16]

1997: Universal announces that Ghostbusters Spooktacular will be replaced by Twister...Ride it Out, with a planned opening date of Spring 1998[17] Universal Studios announces that the sole Studio park will be expanded into the Universal Studios Escape, including the Islands of Adventure park, Universal CityWalk Orlando and multiple hotels. The Islands of Adventure Preview Center opens in the New York area, replacing The Screen Test Home Video Adventure. It is meant to give guests a preview of the up-coming Islands of Adventure park, as well as expansion of the Studio park into the Universal Studios Escape resort.

1998: The expansion begins as the original open parking lot for Universal Studios Florida is demolished and replaced by CityWalk and a parking garage complex.[18] Universal delays the opening of Twister...Ride it Out from March, 1998 to May 4, 1998 out of respect for the 42 deaths caused by a recent El Nino outbreak of tornadoes in the central Florida area. Twister...Ride it Out opens in the New York area, replacing Ghostbusters Spooktacular.[19] A new area of the park, Woody Woodpecker's Kidzone, is officially opened, holding the attractions Curious George Goes to Town, StarToons and the previously opened Fievel's Playland, E.T. Adventure, Animal Actors Stage and A Day in the Park with Barney; CityWalk opens outside of the park.

1999: Woody Woodpecker's Nuthouse Coaster opens in the Woody Woodpecker's Kidzone area. Islands of Adventure opens next door to Universal Studios Florida.[20]

2000: Men in Black: Alien Attack opens in the World Expo area, on the former site of The Swamp Thing Set. Universal Studios Florida's 10th anniversary celebration.

2001: Animal Planet Live opens, replacing Animal Actors Stage.

2002: Universal Studios Escape is renamed Universal Orlando Resort. Kongfrontation closes in a closing ceremony. Halloween Horror Nights is moved to Islands of Adventure. Macy's Holiday Parade debuts at the park.

2003: Jimmy Neutron's Nicktoon Blast opens, replacing The Funtastic World of Hanna-Barbera.[21] Shrek 4-D opens with Donkey's Photo Finish, replacing Alfred Hitchcock: The Art of Making Movies and Stage 54 respectively.[22]

2004: Revenge of the Mummy: The Ride opens, replacing Kongfrontation.[23] Halloween Horror Nights takes place in both Universal Studios Florida and Islands of Adventure.

2005: Universal Express Plus is introduced, replacing Universal Express. Nickelodeon Studios closes after nearly 15 years. Fear Factor Live opens, replacing The Wild Wild Wild West Stunt Show. Universal Studios Florida celebrates its 15th anniversary.

2006: Delancey Street Preview Center opens in the New York area. Universal 360: A Cinesphere Spectacular opens, replacing Dynamite Nights Stunt Spectacular. Animal Planet Live is closed, and replaced by Animal Actors on Location. Halloween Horror Nights returns to Universal Studios Florida for its "Sweet 16".

2007: Back to the Future: The Ride closes on March 30.[24] Blue Man Group Sharp Aquos Theatre opens in CityWalk, replacing Nickelodeon Studios. Earthquake: The Big One closes in the San Francisco area on November 5.

2008: Disaster!: A Major Motion Picture Ride...Starring You! opens, replacing Earthquake: The Big One.[25] Universal announces Hollywood Rip Ride Rockit, with a planned opening of Spring 2009. The Simpsons Ride opens, replacing Back to the Future: The Ride.[26]

2009: The Universal Music Plaza Stage opens, replacing The Boneyard. Hollywood Rip Ride Rockit opens.

2010: The 20th anniversary of Universal Studios Florida in June, as well as Halloween Horror Nights in October.

2011: The 10th anniversary of Macy's Holiday Parade at the park.[27]

2012: Jaws and the surrounding Amity themed area closes, as announced on December 2, 2011.[28] Universal announces the additions of Universal’s Cinematic Spectacular: 100 Years of Movie Memories and Universal's Superstar Parade to the park, with openings on May 8, 2012.[29] Despicable Me: Minion Mayhem, opens replacing Jimmy Neutron's Nicktoon Blast; as announced on March 14, 2011 as "...one of many exciting things planned for the next couple of years".[30] Universal Orlando Resort announced Transformers: The Ride will officially open in the summer of 2013, replacing Soundstages 44 and 54, which were demolished on June 24, 2012.[31] SpongeBob StorePants,a gift shop themed after SpongeBob SquarePants opened in Woody Woodpecker's Kidzone replacing the Universal Cartoon Store

2013: The opening date for Transformers The Ride is announced for June 20, 2013. Details of The Wizarding World of Harry Potter expansion are officially announced. Details for the new Simpsons Land are announced and expected to open in the summer of 2013. Transformers: The Ride officially opens in the Production Central area replacing Soundstage 44. Simpsons Fast Food Boulevard (renamed Springfield U.S.A.) concludes its expansion as it includes one new ride: Kang and Kodos Twirl 'n' Hurl.

2014: The opening date for The Wizarding World of Harry Potter Diagon Alley is announced for July 8, 2014 amid the Diagon Alley preview red carpet premiere on June 18, 2014 with Domhnall Gleeson, Bonnie Wright, Evanna Lynch, Matthew Lewis, James and Oliver Phelps, Tom Felton, Robbie Coltrane, Warwick Davis and Helena Bonham Carter attending the premiere. King's Cross station opens on July 1, 2014 as well as the Hogwarts Express Hogsmeade station at Universal's Islands of Adventure, connecting park visitors to both theme Harry Potter theme parks via a full scale replica of the train that appears in the Harry Potter film series. Diagon Alley officially opens, replacing Jaws and the Amity section of the park.

 

Previous attractions[edit]

 

Main article: List of former Universal Studios Florida attractions

     

The previous icon of the Jaws ride is still a popular photo spot.

Like all theme parks, attractions are sometimes closed due to aging and replaced with more contemporary attractions. Universal has seen this happen several times. Some notable closures include Kongfrontation, Back to the Future: The Ride, The Funtastic World of Hanna-Barbera and Jaws. The closures of Kongfrontation, Back to the Future, and Jaws have been given homages by the park to honor veteran visitors who revered the former rides.

 

Park design[edit]

 

Main article: List of Universal Studios Florida attractions

 

Universal Studios Florida features seven themed areas all situated around a large lagoon. In 2012, this lagoon was the site of Universal’s Cinematic Spectacular: 100 Years of Movie Memories, a thematic display that showcased scenes from various Universal films, featuring lasers, projectors and fountains, and pyrotechnics.

 

The seven surrounding themed areas, clockwise from the entrance, are Production Central, New York, San Francisco, London/Diagon Alley, World Expo, Woody Woodpecker's Kidzone and Hollywood. Each area features a combination of rides, shows, attractions, character appearances, dining outlets and merchandise stores. A new area, based on Harry Potter's Diagon Alley was added to the park in the July of 2014.

 

Production Central[edit]

  

Ride

 

Year opened

 

Manufacturer

  

Despicable Me: Minion Mayhem 2012 Intamin

Shrek 4-D 2003 PDI/DreamWorks

Hollywood Rip, Ride, Rockit 2009 Maurer Söhne

Transformers: The Ride 3D 2013 Oceaneering International

The Universal Music Plaza Stage 2009

  

The area is also home to a variety of dining outlets and merchandise shops. Food and beverage items can be purchased from Beverly Hills Boulangerie or Universal Studios' Classic Monsters Cafe while merchandise can be bought from a variety of themed stores including Universal Studios Store, Studio Sweets, It's a Wrap!, Super Silly Stuff, Shrek's Ye Olde Souvenir Shoppe, and Transformers: Supply Vault.[32][33]

 

Arlo by Michele Wang - upsized

These precision ballscrew nut housings, which are used on a wide range of Haas machines, are machined in large batches on Haas EC-400PP pallet pool HMCs. In-house machining and extensive use of common components help Haas Automation keep machine prices affordable, and provide customers with more value.

Picture taken 1983 - digitally captured from paper print

__________________________________________

 

The orangutans (also spelled orang-utan, orangutang, or orang-utang) are the two exclusively Asian species of extant great apes. Native to Indonesia and Malaysia, orangutans are currently found in only the rainforests of Borneo and Sumatra. Classified in the genus Pongo, orangutans were considered to be one species. Since 1996, they have been divided into two species: the Bornean orangutan (P. pygmaeus) and the Sumatran orangutan (P. abelii). In addition, the Bornean species is divided into three subspecies.

 

Based on genome sequencing, the two extant orangutan species evidently diverged around 400,000 years ago. The orangutans are also the only surviving species of the subfamily Ponginae, which also included several other species, such as the three extinct species of the genus Gigantopithecus, including the largest known primate Gigantopithecus blacki. The ancestors of the Ponginae subfamily split from the main ape line in Africa 16 to 19 million years ago (mya) and spread into Asia.

 

Orangutans are the most arboreal of the great apes and spend most of their time in trees. Their hair is typically reddish-brown, instead of the brown or black hair typical of chimpanzees and gorillas. Males and females differ in size and appearance. Dominant adult males have distinctive cheek pads and produce long calls that attract females and intimidate rivals. Younger males do not have these characteristics and resemble adult females. Orangutans are the most solitary of the great apes, with social bonds occurring primarily between mothers and their dependent offspring, who stay together for the first two years. Fruit is the most important component of an orangutan's diet; however, the apes will also eat vegetation, bark, honey, insects and even bird eggs. They can live over 30 years in both the wild and captivity.

 

Orangutans are among the most intelligent primates; they use a variety of sophisticated tools and construct elaborate sleeping nests each night from branches and foliage. The apes have been extensively studied for their learning abilities. There may even be distinctive cultures within populations. Field studies of the apes were pioneered by primatologist Birutė Galdikas. Both orangutan species are considered to be endangered, with the Sumatran orangutan being critically endangered. Human activities have caused severe declines in the populations and ranges of both species. Threats to wild orangutan populations include poaching, habitat destruction, and the illegal pet trade. Several conservation and rehabilitation organisations are dedicated to the survival of orangutans in the wild.

 

ETYMOLOGY

The name "orangutan" (also written orang-utan, orang utan, orangutang, and ourang-outang) is derived from the Malay and Indonesian words orang meaning "person" and hutan meaning "forest", thus "person of the forest". Orang Hutan was originally not used to refer to apes, but to forest-dwelling humans.

 

The Malay words used to refer specifically to the ape are maias and mawas, but it is unclear if those words refer to just orangutans, or to all apes in general. The first attestation of the word to name the Asian ape is in Dutch physician Jacobus Bontius' 1631 Historiae naturalis et medicae Indiae orientalis – he reported that Malays had informed him the ape was able to talk, but preferred not to "lest he be compelled to labour". The word appeared in several German-language descriptions of Indonesian zoology in the 17th century. The likely origin of the word comes specifically from the Banjarese variety of Malay.

 

Cribb et al. (2014) suggest that Bontius' account referred not to apes (which were not known from Java) but rather to humans suffering some serious medical condition (most likely endemic cretinism) and that his use of the word was misunderstood by Nicolaes Tulp, who was the first to use the term in a publication.

 

The word was first attested in English in 1691 in the form orang-outang, and variants with -ng instead of -n as in the Malay original are found in many languages. This spelling (and pronunciation) has remained in use in English up to the present, but has come to be regarded as incorrect. The loss of "h" in Utan and the shift from n to -ng has been taken to suggest that the term entered English through Portuguese. In 1869, British naturalist Alfred Russel Wallace, co-creator of modern evolutionary theory, published his account of Malaysia's wildlife: The Malay Archipelago: The Land of the Orang-Utan and the Bird of Paradise.

 

The name of the genus, Pongo, comes from a 16th-century account by Andrew Battell, an English sailor held prisoner by the Portuguese in Angola, which describes two anthropoid "monsters" named Pongo and Engeco. He is now believed to have been describing gorillas, but in the 18th century, the terms orangutan and pongo were used for all great apes. Lacépède used the term Pongo for the genus following the German botanist Friedrich von Wurmb who sent a skeleton from the Indies to Europe.

 

TAXONOMY, PHYLOGENY AND GENETICS

The two orangutan species are the only extant members of the subfamily Ponginae. This subfamily also included the extinct genera Lufengpithecus, which lived in southern China and Thailand 2–8 mya, and Sivapithecus, which lived India and Pakistan from 12.5 mya until 8.5 mya. These apes likely lived in drier and cooler environments than orangutans do today. Khoratpithecus piriyai, which lived in Thailand 5–7 mya, is believed to have been the closest known relative of the orangutans. The largest known primate, Gigantopithecus, was also a member of Ponginae and lived in China, India and Vietnam from 5 mya to 100,000 years ago.

 

Within apes (superfamily Hominoidea), the gibbons diverged during the early Miocene (between 19.7 and 24.1 mya, according to molecular evidence) and the orangutans split from the African great ape lineage between 15.7 and 19.3 mya.

 

HISTORY OF ORANGUTAN TAXONOMY

The orangutan was first described scientifically in the Systema Naturae of Linnaeus as Simia satyrus. The populations on the two islands were classified as subspecies until 1996, when they were elevated to full species status, and the three distinct populations on Borneo were elevated to subspecies. The population currently listed as P. p. wurmbii may be closer to the Sumatran orangutan than the other Bornean orangutan subspecies. If confirmed, abelii would be a subspecies of P. wurmbii (Tiedeman, 1808).

 

Regardless, the type locality of P. pygmaeus has not been established beyond doubts, and may be from the population currently listed as P. wurmbii (in which case P. wurmbii would be a junior synonym of P. pygmaeus, while one of the names currently considered a junior synonym of P. pygmaeus would take precedence for the northwest Bornean taxon). To further confuse, the name P. morio, as well as some suggested junior synonyms, may be junior synonyms of the P. pygmaeus subspecies, thus leaving the east Bornean populations unnamed.

 

In addition, some fossils described under the name P. hooijeri have been found in Vietnam, and multiple fossil subspecies have been described from several parts of southeastern Asia. It is unclear if these belong to P. pygmaeus or

 

P. abelii or, in fact, represent distinct species.

 

GENOMICS

The Sumatran orangutan genome was sequenced in January 2011. Following humans and chimpanzees, the Sumatran orangutan has become the third species of hominid to have its genome sequenced. Subsequently, the Bornean species would have its genome sequenced. Genetic diversity was found to be lower in Bornean orangutans (P. pygmaeus) than in Sumatran ones (P. abelii), despite the fact that Borneo is home to six or seven times as many orangutans as Sumatra.

 

The comparison has shown these two species diverged around 400,000 years ago, more recently than was previously thought. Also, the orangutan genome was found to have evolved much more slowly than chimpanzee and human DNA. Previously, the species was estimated to have diverged 2.9 to 4.9 mya. The researchers hope these data may help conservationists save the endangered ape, and also prove useful in further understanding of human genetic diseases.

 

Bornean orangutans have 48 diploid chromosomes.

 

ANATOMY AND PHYSIOLOGY

An orangutan has a large, bulky body, a thick neck, very long, strong arms, short, bowed legs, and no tail. It is mostly covered with long, reddish-brown hair and grey-black skin. Sumatran orangutans have more sparse and lighter-coloured coats. The orangutan has a large head with a prominent mouth area. Though largely hairless, their faces can develop some hair in males, giving them a moustache.

 

Adult males have large cheek flaps to show their dominance to other males. The cheek flaps are made mostly of fatty tissue and are supported by the musculature of the face. Mature males' throat pouches allow them to make loud calls. The species display significant sexual dimorphism; females typically stand 115 cm tall and weigh around 37 kg, while flanged adult males stand 136 cm tall and weigh 75 kg. A male orangutan has an arm span of about 2 m.

 

Orangutan hands are similar to human hands; they have four long fingers and an opposable thumb. However, the joint and tendon arrangement in the orangutans' hands produces two adaptations that are significant for arboreal locomotion. The resting configuration of the fingers is curved, creating a suspensory hook grip. Additionally, without the use of the thumb, the fingers and hands can grip tightly around objects with a small diameter by resting the tops of the fingers against the inside of the palm, creating a double-locked grip.

 

Their feet have four long toes and an opposable big toe. Orangutans can grasp things with both their hands and their feet. Their fingers and toes are curved, allowing them to get a better grip on branches. Since their hip joints have the same flexibility as their shoulder and arm joints, orangutans have less restriction in the movements of their legs than humans have. Unlike gorillas and chimpanzees, orangutans are not true knuckle-walkers, and are instead fist-walkers.

 

ECOLOGY AND BEHAVIOUR

Orangutans live in primary and old secondary forests, particularly dipterocarp forests and peat swamp forests. Both species can be found in mountainous and lowland swampy areas. Sumatran orangutans live at elevations as high as 1500 m, while Bornean orangutans live no higher than 1000 m. Other habitats used by orangutans include grasslands, cultivated fields, gardens, young secondary forest, and shallow lakes. Orangutans are the most arboreal of the great apes, spending nearly all their time in the trees.Most of the day is spent feeding, resting, and travelling. They start the day feeding for 2–3 hours in the morning. They rest during midday then travel in the late afternoon. When evening arrives, they begin to prepare their nests for the night. Orangutans do not swim, although they have been recorded wading in water. The main predators of orangutans are tigers. Other predators include clouded leopards, wild dogs and crocodiles. The absence of tigers on Borneo may explain why Bornean orangutans can be found on the ground more often than their Sumatran relatives.

 

DIET

Orangutans are opportunistic foragers, and their diets vary markedly from month to month. Fruit makes up 65–90% of the orangutan diet, and those with sugary or fatty pulp are favoured. Ficus fruits are commonly eaten and are easy to harvest and digest. Lowland dipterocarp forests are preferred by orangutans because of their plentiful fruit. Bornean orangutans consume at least 317 different food items that include young leaves, shoots, bark, insects, honey and bird eggs.

 

A decade-long study of urine and faecal samples at the Gunung Palung Orangutan Conservation Project in West Kalimantan has shown that orangutans give birth during and after the high fruit season (though not every year), during which they consume various abundant fruits, totalling up to 11,000 calories per day. In the low-fruit season, they eat whatever fruit is available in addition to tree bark and leaves, with daily intake at only 2,000 calories. Together with a long lactation period, orangutans also have a long birth interval.

 

Orangutans are thought to be the sole fruit disperser for some plant species including the climber species Strychnos ignatii which contains the toxic alkaloid strychnine. It does not appear to have any effect on orangutans except for excessive saliva production.

 

Geophagy, the practice of eating soil or rock, has been observed in orangutans. There are three main reasons for this dietary behaviour: for the addition of mineral nutrients to their diet; for the ingestion of clay minerals that can absorb toxic substances; or to treat a disorder such as diarrhoea. Orangutans also use plants of the genus Commelina as an anti-inflammatory balm.

 

SOCIAL LIFE

Orangutans live a more solitary lifestyle than the other great apes. Most social bonds occur between adult females and their dependent and weaned offspring. Adult males and independent adolescents of both sexes tend to live alone. Orangutan societies are made up of resident and transient individuals of both sexes. Resident females live with their offspring in defined home ranges that overlap with those of other adult females, which may be their immediate relatives. One to several resident female home ranges are encompassed within the home range of a resident male, who is their main mating partner.

 

Transient males and females move widely. Orangutans usually travel alone, but they may travel in small groups in their subadult years. However, this behaviour ends at adulthood. The social structure of the orangutan can be best described as solitary but social. Interactions between adult females range from friendly to avoidance to antagonistic. Resident males may have overlapping ranges and interactions between them tend to be hostile.

 

During dispersal, females tend to settle in home ranges that overlap with their mothers. However, they do not seem to have any special social bonds with them. Males disperse much farther from their mothers and enter into a transient phase. This phase lasts until a male can challenge and displace a dominant, resident male from his home range. Adult males dominate sub-adult males.

 

Both resident and transient orangutans aggregate on large fruiting trees to feed. The fruits tend to be abundant, so competition is low and individuals may engage in social interactions. Orangutans will also form travelling groups with members moving between different food sources. These groups tend to be made of only a few individuals. They also tend to be consortships between an adult male and female.

 

COMMUNICATION

Orangutans communicate with various sounds. Males will make long calls, both to attract females and advertise themselves to other males. Both sexes will try to intimidate conspecifics with a series of low guttural noises known collectively as the "rolling call". When annoyed, an orangutan will suck in air through pursed lips, making a kissing sound that is hence known as the "kiss squeak". Infants make soft hoots when distressed. Orangutans are also known to blow raspberries.

 

NESTING

Orangutans build nests specialized for both day or night use. These are carefully constructed; young orangutans learn from observing their mother's nest-building behaviour. In fact, nest-building is a leading cause in young orangutans leaving their mother for the first time. From six months of age onwards, orangutans practice nest-building and gain proficiency by the time they are three years old.

 

Construction of a night nest is done by following a sequence of steps. Initially, a suitable tree is located, orangutans being selective about sites though many tree species are used. The nest is then built by pulling together branches under them and joining them at a point. After the foundation has been built, the orangutan bends smaller, leafy branches onto the foundation; this serves the purpose of and is termed the "mattress". After this, orangutans stand and braid the tips of branches into the mattress. Doing this increases the stability of the nest and forms the final act of nest-building. In addition, orangutans may add additional features, such as "pillows", "blankets", "roofs" and "bunk-beds" to their nests.

 

REPRODUCTION AND PARENTING

Males mature at around 15 years of age, by which time they have fully descended testicles and can reproduce. However, they exhibit arrested development by not developing the distinctive cheek pads, pronounced throat pouches, long fur, or long-calls until they are between 15 and 20 years old. The development of these characteristics depends largely on the absence of a resident male.

 

Males without them are known as unflanged males in contrast to the more developed flanged males. The transformation from unflanged to flanged can occur very quickly. Unflanged and flanged males have two different mating strategies. Flanged males attract oestrous females with their characteristic long calls. Those calls may also suppress development in younger males. Unflanged males wander widely in search of oestrous females and upon finding one, will force copulation on her. While both strategies are successful, females prefer to mate with flanged males and seek their company for protection against unflanged males. Resident males may form consortships with females that can last days, weeks or months after copulation.

 

Female orangutans experience their first ovulatory cycle around 5.8–11.1 years. These occur earlier in females with more body fat. Like other great apes, female orangutans enter a period of infertility during adolescence which may last for 1–4 years. Female orangutans also have a 22– to 30-day menstrual cycle. Gestation lasts for 9 months, with females giving birth to their first offspring between the ages of 14 and 15 years.

 

Female orangutans have eight-year intervals between births, the longest interbirth intervals among the great apes. Unlike many other primates, male orangutans do not seem to practice infanticide. This may be because they cannot ensure they will sire a female's next offspring because she does not immediately begin ovulating again after her infant dies.

 

Male orangutans play almost no role in raising the young. Females do most of the caring and socializing of the young. A female often has an older offspring with her to help in socializing the infant. Infant orangutans are completely dependent on their mothers for the first two years of their lives. The mother will carry the infant during travelling, as well as feed it and sleep with it in the same night nest. For the first four months, the infant is carried on its belly and never relieves physical contact. In the following months, the time an infant spends with its mother decreases.

 

When an orangutan reaches the age of two, its climbing skills improve and it will travel through the canopy holding hands with other orangutans, a behaviour known as "buddy travel". Orangutans are juveniles from about two to five years of age and will start to temporarily move away from their mothers. Juveniles are usually weaned at about four years of age. Adolescent orangutans will socialize with their peers while still having contact with their mothers. Typically, orangutans live over 30 years in both the wild and captivity.

 

INTELLIGENCE

Orangutans are among the most intelligent primates. Experiments suggest they can figure out some invisible displacement problems with a representational strategy. In addition, Zoo Atlanta has a touch-screen computer where their two Sumatran orangutans play games. Scientists hope the data they collect will help researchers learn about socialising patterns, such as whether the apes learn behaviours through trial and error or by mimicry, and point to new conservation strategies.

 

A 2008 study of two orangutans at the Leipzig Zoo showed orangutans can use "calculated reciprocity", which involves weighing the costs and benefits of gift exchanges and keeping track of these over time. Orangutans are the first nonhuman species documented to do so. Orangutans are very technically adept nest builders, making a new nest each evening in only in 5 to 6 minutes and choosing branches which they know can support their body weight.

 

TOOL USE AND CULTURE

Tool use in orangutans was observed by primatologist Birutė Galdikas in ex-captive populations. In addition, evidence of sophisticated tool manufacture and use in the wild was reported from a population of orangutans in Suaq Balimbing (Pongo abelii) in 1996. These orangutans developed a tool kit for use in foraging that consisted of both insect-extraction tools for use in the hollows of trees and seed-extraction tools for harvesting seeds from hard-husked fruit. The orangutans adjusted their tools according to the nature of the task at hand, and preference was given to oral tool use. This preference was also found in an experimental study of captive orangutans (P. pygmaeus).

 

Primatologist Carel P. van Schaik and biological anthropologist Cheryl D. Knott further investigated tool use in different wild orangutan populations. They compared geographic variations in tool use related to the processing of Neesia fruit. The orangutans of Suaq Balimbing (P. abelii) were found to be avid users of insect and seed-extraction tools when compared to other wild orangutans. The scientists suggested these differences are cultural. The orangutans at Suaq Balimbing live in dense groups and are socially tolerant; this creates good conditions for social transmission. Further evidence that highly social orangutans are more likely to exhibit cultural behaviours came from a study of leaf-carrying behaviours of ex-captive orangutans that were being rehabilitated on the island of Kaja in Borneo.

 

Wild orangutans (P. pygmaeus wurmbii) in Tuanan, Borneo, were reported to use tools in acoustic communication. They use leaves to amplify the kiss squeak sounds they produce. The apes may employ this method of amplification to deceive the listener into believing they are larger animals.

 

In 2003, researchers from six different orangutan field sites who used the same behavioural coding scheme compared the behaviours of the animals from the different sites. They found the different orangutan populations behaved differently. The evidence suggested the differences were cultural: first, the extent of the differences increased with distance, suggesting cultural diffusion was occurring, and second, the size of the orangutans' cultural repertoire increased according to the amount of social contact present within the group. Social contact facilitates cultural transmission.

 

POSSIBLE LINGUISTIC CAPABILITIES

A study of orangutan symbolic capability was conducted from 1973 to 1975 by zoologist Gary L. Shapiro with Aazk, a juvenile female orangutan at the Fresno City Zoo (now Chaffee Zoo) in Fresno, California. The study employed the techniques of psychologist David Premack, who used plastic tokens to teach linguistic skills to the chimpanzee, Sarah. Shapiro continued to examine the linguistic and learning abilities of ex-captive orangutans in Tanjung Puting National Park, in Indonesian Borneo, between 1978 and 1980.

 

During that time, Shapiro instructed ex-captive orangutans in the acquisition and use of signs following the techniques of psychologists R. Allen Gardner and Beatrix Gardner, who taught the chimpanzee, Washoe, in the late 1960s. In the only signing study ever conducted in a great ape's natural environment, Shapiro home-reared Princess, a juvenile female, which learned nearly 40 signs (according to the criteria of sign acquisition used by psychologist Francine Patterson with Koko, the gorilla) and trained Rinnie, a free-ranging adult female orangutan, which learned nearly 30 signs over a two-year period. For his dissertation study, Shapiro examined the factors influencing sign learning by four juvenile orangutans over a 15-month period.

 

ORANGUTANS AND HUMANS

Orangutans were known to the native people of Sumatra and Borneo for millennia. While some communities hunted them for food and decoration, others placed taboos on such practices. In central Borneo, some traditional folk beliefs consider it bad luck to look in the face of an orangutan. Some folk tales involve orangutans mating with and kidnapping humans. There are even stories of hunters being seduced by female orangutans.

 

Europeans became aware of the existence of the orangutan possibly as early as the 17th century. European explorers in Borneo hunted them extensively during the 19th century. The first accurate description of orangutans was given by Dutch anatomist Petrus Camper, who observed the animals and dissected some specimens.

 

Little was known about their behaviour until the field studies of Birutė Galdikas, who became a leading authority on the apes. When she arrived in Borneo, Galdikas settled into a primitive bark and thatch hut, at a site she dubbed Camp Leakey, near the edge of the Java Sea. Despite numerous hardships, she remained there for over 30 years and became an outspoken advocate for orangutans and the preservation of their rainforest habitat, which is rapidly being devastated by loggers, palm oil plantations, gold miners, and unnatural forest fires.

 

Galdikas's conservation efforts have extended well beyond advocacy, largely focusing on rehabilitation of the many orphaned orangutans turned over to her for care. Galdikas is considered to be one of Leakey's Angels, along with Jane Goodall and Dian Fossey. According to the World Wildlife Fund, half of the habitat of the Bornean orangutan has been lost since 1994.

 

A persistent folktale on Sumatra and Borneo and in popular culture, is that male orangutans display sexual attraction to human women, and may even forcibly copulate with them. The only serious, but anecdotal, report of such an incident taking place, is primatologist Birutė Galdikas' report that her cook was sexually assaulted by a male orangutan. This orangutan, though, was raised in captivity and may have suffered from a skewed species identity, and forced copulation is a standard mating strategy for low-ranking male orangutans.

 

A female orangutan was rescued from a village brothel in Kareng Pangi village, Central Kalimantan, in 2003. The orangutan was shaved and chained for sexual purposes. Since being freed, the orangutan, named Pony, has been living with the Borneo Orangutan Survival Foundation. She has been re-socialised to live with other orang-utans.

 

LEGAL STATUS

In December 2014, Argentina became the first country to recognize a non-human primate as having legal rights when it ruled that an orangutan named Sandra at the Buenos Aires Zoo must be moved to a sanctuary in Brazil in order to provide her "partial or controlled freedom". Although animal rights groups interpreted the ruling as applicable to all species in captivity, legal specialists considered the ruling only applicable to hominid apes due to their genetic similarities to humans.

 

CONSERVATION

CONSERVATION STATUS

The Sumatran and Bornean species are both critically endangered according to the IUCN Red List of mammals, and both are listed on Appendix I of CITES.

 

The Bornean orangutan population declined by 60% in the past 60 years and is projected to decline by 82% over 75 years. Its range has become patchy throughout Borneo, being largely extirpated from various parts of the island, including the southeast. The largest remaining population is found in the forest around the Sabangau River, but this environment is at risk.

 

Sumatran orangutan populations declined by 80% in 75 years. This species is now found only in the northern part of Sumatra, with most of the population inhabiting the Leuser Ecosystem. In late March 2012, some of the last Sumatran orangutans in northern Sumatra were reported to be threatened with approaching forest fires and might be wiped out entirely within a matter of weeks.

 

Estimates between 2000 and 2003 found 7,300 Sumatran orangutans and between 45,000 and 69,000 Bornean orangutans remain in the wild. A 2007 study by the Government of Indonesia noted a total wild population of 61,234 orangutans, 54,567 of which were found on the island of Borneo in 2004.

 

During the early 2000s, orangutan habitat has decreased rapidly due to logging and forest fires, as well as fragmentation by roads. A major factor in that period of time has been the conversion of vast areas of tropical forest to palm oil plantations in response to international demand. Palm oil is used for cooking, cosmetics, mechanics, and biodiesel. Hunting is also a major problem as is the illegal pet trade.

 

Orangutans may be killed for the bushmeat trade, crop protection, or for use for traditional medicine. Orangutan bones are secretly traded in souvenir shops in several cities in Kalimantan, Indonesia. Mother orangutans are killed so their infants can be sold as pets, and many of these infants die without the help of their mother. Since 2004, several pet orangutans were confiscated by local authorities and sent to rehabilitation centres.

 

CONSERVATION CENTRES AND ORGANISATIONS

A number of organisations are working for the rescue, rehabilitation and reintroduction of orangutans. The largest of these is the Borneo Orangutan Survival Foundation, founded by conservationist Willie Smits. It is audited by a multinational auditor company and operates a number of large projects, such as the Nyaru Menteng Rehabilitation Program founded by conservationist Lone Drøscher Nielsen.

 

Other major conservation centres in Indonesia include those at Tanjung Puting National Park and Sebangau National Park in Central Kalimantan, Kutai in East Kalimantan, Gunung Palung National Park in West Kalimantan, and Bukit Lawang in the Gunung Leuser National Park on the border of Aceh and North Sumatra. In Malaysia, conservation areas include Semenggoh Wildlife Centre in Sarawak and Matang Wildlife Centre also in Sarawak, and the Sepilok Orang Utan Sanctuary near Sandakan in Sabah. Major conservation centres that are headquartered outside of the orangutan's home countries; include Frankfurt Zoological Society, Orangutan Foundation International, which was founded by Birutė Galdikas, and the Australian Orangutan Project.

 

Conservation organisations such as Orangutan Land Trust work with the palm oil industry to improve sustainability and encourages the industry to establish conservation areas for orangutans. It works to bring different stakeholders together to achieve conservation of the species and its habitat.

 

WIKIPEDIA

This box contains some tools, DIP switches, and some display assortments.

A pattern from a close up of component inside of a computer.

Belgian Land Component - Iveco M250 - Medium Heavy Truck

Components.

Going to Cammell Lairds to offload windfarm components

Here are the main sections of the Banshee. When transporting this for shows, this is probably how I'll do it - otherwise it'll just get banged up and pieces will go everywhere.

A look into the life of computers. Nude Machine Models.

UV TOOL HUD for Everett Stromfield Full Perms Components.

 

This tool is intended on the purpose of help the content creators that use Everett Stromfield's building components improving their texturing process speed by understanding the mesh's uvs.

 

Please note to avoid copyright issues with other brands, this tool is only compatible with Everett Stromfield's full perms mesh assets. Get it for free on Marketplace.

 

SHOW/HIDE UV BLEEDING: Show/hide the uv island bleeding

MESH: Show Mesh object name

TEXTURE: Show current texture name (if available)

LINK #: Show current link number

FACE #: Show current face number

HUD - +: Rescale HUD size

COLOR FACES: Highlight available faces on the linkset

COLOR TEXTURES: Hightlight unique textures on the linkset

REMOVE SCRIPT: Remove helper script from the current mesh.

ZOOM LEVEL: Select the zoom level.

 

Copyright 2015 © Everett Stromfield

1. Aluminum Casting and Rolling Machine Application:

This aluminum rod CCR line is designed to manufacture aluminum conductive rod diameter of 12mm with 13rolling stands, 9.5mm with 15 rolling stands.

2.1 Aluminum Casting and Rolling Machine Main technical date:

Dia. of the al. rod: Ф12, Ф9.5 mm

Production capacity: 2.5-4.2t/h

Overall dimension: (l×w×h) ≈32.05×7.2×4.2m

Total weight: ≈60t (not include the furnace body)

 

2.2 Technical data for components:

2.2.1. Continuous casting machine

Dia. of the crystallizing wheel: Ф1500mm

Section of the crystallizing wheel: 2420mm2

Section of the ingot: 2400mm2

Casting speed: 7.6-15m/min (rotate speed of the motor 500-1000r/min)

Rotate speed of the crystallizing wheel: 1.66-3.3r/min

Power of the crystallizing wheel motor: 4Kw

Cooling water pressure of the crystallizing wheel: 0.35-0.6Mpa

Cooling water consumption: 100t/h (inner cooling 60t/h, outer cooling 40t/h)

Water pump type: IS100-65-200

Motor type: Y160M2-2 22Kw

2.2.2. Monorail hydraulic shear:

Max. shearing force: 12000kgf

Max. shearing stroke: 65mm

Motor hoist type: TV-0.50 Max. load 250kg

Pump type: CB-FC-20

Oilpressure: 160kg/cm2

Oil volume: 20L/min

Motor power: 7.5Kw n=960r/min

2.2.3. Continuous rolling machine type Y:

Type: 3-roller type Y

Dia. of rod: Ф9.5, Ф12mm

No. of rolling stands: 15, 13

Nominal roller dia.: Ф255mm

Driving ratio between neighboring stands: 1:1.25

Max. finished rolling speed: V=6.2m/s

Rolling center height: 852.5mm

Main motor power: 250kw (DC n=500R/min)

Gear box and lubricating oil box: 3m3

2.2.4. Coiler:

Max. coiling weight: 2t

Max. dia. of the coiler: Ф1800mm

Driving motor power: 1.5kw

Trolley motor: 2.2kw

Trolley speed: 0.75/s

3. Aluminum Casting and Rolling Machine Brief technological process:

3.1

  

3.2 Aluminum liquid or compounded aluminum flows from the holding furnace through the launder to the belt continuous casting machine to cast the molten aluminum into trapezium ingot with a section of 2400mm2, then shear the substandard aluminum ingot, press the front part small, and feed it into the 15 rolling stands to manufacture al. rod with a dia. of 9.5mm. The stand (can also be bought from us) which will loop it.

4. Aluminum Casting and Rolling Machine Component parts and structural features:

4.1. Continuous casting machine:

Belt continuous casting machine consists of crystallizing wheel, driving device, press roll device, steel belt greasing device, guide bridge, steel belt tensioner, external cooling inject, steel belt, etc.

The melt aluminum flows from the holding furnace through the launder to the pouring groove, the floating head of the plug controls the flow of the al. liquid, the liquid is poured into the cavity formed by the crystallizing wheel and the sealed belt. The whole pouring groove can be moved up and down driving by the power of motor. Worm gear reducer and screw pair. The section of crystallizing wheel is M-type, and it is driven by the motor. The crystallizing wheel is equipped with an inner cooling device, which could spray cooling water onto the inner surface of the wheel with a water pressure of 0.35 Mpa. The inner cooling water can be divided into 6 sections; the flow could be controlled by the cut off valve. The external cooling device spray the cooling water onto the steel belt, so as to cool the al. liquid won't flow out. The guide wheel is used to adjust or change the direction of the steel belt and change the length of the cavity. The tension of the steel belt can be changed through the tensioner, so as to keep a certain tension. In order to strip the al. ingot, the continuous casting machine is equipped with steel belt greasing device. Because the whole process is not interrupted long ingot can be gained.

4.2. Continuous rolling mill:

The continuous rolling mill consists of 15 rolling stands of three rollers type-Y. The nominal dia. is 255mm. there are 7 upper driving device for even number rolling stands and 8 lower driving device for odd number rolling stands, they are arranged alternately. The type of the hole is "circuit-arc triangle-circuit". The main DC motor transmits the power through the coupler and the main shaft under the 12th rolling stand of driving gearbox. The transmission ratio between two neighboring stands is 1:1.25; there is safe tooth-like coupling in the junction of the gearbox and rolling stands. When it is overloaded, the safe pin will be cut to avoid the accident. In the front and the back of the rolling stands there are inlet and outlet guide device. The rolling guide device is used in the odd number rolling stands, and the sliding guide device is used in the even number rolling stands. Small roller of every rolling stands can be adjusted by shims of the different thickness; the range can be 0.1-1.00mm. The adjustment of the hole every rolling stands is taken out by a certain plug gauge. The seam can be 0.866mm, the tolerance is ±0.10mm.

The thin-oil lubricating system is used to lubricating the driving gearbox and bearings. It includes:

Oil pump: ZCY-18m3/0.36

Max. flow: 18m3/h

Work pressure: 0.35Mpa

Motor type: Y132M2-6 5.5kw

Oil temperature: 35-45oC

Oil tank: 3m3

The lubricating oil comes out of the oil box which has a volume of 3m3, and flows through the oil pump into the main intake pipe and then into the gearbox in three different ways. The lubricating oil is sprayed onto the gear through the oil nozzle, and lubricates the rolling bearing directly through the red copper joint of the branch oil pipe and the upper part of the bearing block.

The emulsion comes out of the emulsion station and flows into the main emulsion pipe which is installed in the driving gear box, and flows through the top and two sides of the stands into the rolling stands and the guide device separately. The returned emulsion can flows back to the emulsion tank through the return emulsion pipe and slot.

4.3. Monorail hydraulic shear:

The monorail hydraulic shear system consists of monorail hoist, hydraulic shearing device and oil system. The max. load is 250kg. In order to make it convenient to use hydraulic shear between the space of the continuous casting machine and continuous rolling mill, the hoist can move alone the crossbeam which is 7 meters high. The max. shear force of the hydraulic shear is 12000kgf. It is mainly used for shearing the unstandardized al. ingot.

4.4. Coiling stands:

The coiling stand consists of the coiler and the trolley and the collecting basket. The rod is guided by the guide pipe into the spinning head of the worn, and it is going to form different dia. of loop in the collecting basket. This is down by changing the rotational speed of the motor of the spinning head. By adding the lubricating grease, the frictional force between the rod and guide pipe will be reduced. This can protect the finished rod or wire.

There are two collecting basket of the same size on the trolley, and under the trolley there is a motor. When one is full, another basket is going to take its place. On the top of the coiling stand, there is a dust hood, which linked to the exhaust pipe under the pillar of coiler, so the fume produced when the rod travels through the guide pipe.

Shanghai Lishang International Trading Co.,Ltd., the professional continuous casting machine supplier in China, and the best continuous casting machine manufacturer in China.

Shanghai Lishang International Trading Co.,Ltd. is a professional international trade company in China. We are a subsidiary company of Shanghai Pudong Lisheng Electrical Machinery Co.,Ltd which is a leading electrician's machinery manufacturer with 20 years production experience in China. Lisheng's main products includes Upward continuous casting system, Continuous casting and rolling system for copper rod production and Copper cathode producing line, etc.

We have cooperated with many famous electrical wire or cable producing groups and our users had already spread all over the world like South East Asia, Middle East, Western Europe and America. We are one of the biggest exports and absorbed in electric wire and cable process equipments export.

 

www.chinacablemachinery.com

A loom is a device used to weave cloth and tapestry. The basic purpose of any loom is to hold the warp threads under tension to facilitate the interweaving of the weft threads. The precise shape of the loom and its mechanics may vary, but the basic function is the same.

 

ETYMOLOGY

The word "loom" is derived from the Old English "geloma" formed from ge-(perfective prefix) and loma, a root of unknown origin; this meant utensil or tool or machine of any kind. In 1404 it was used to mean a machine to enable weaving thread into cloth. By 1838 it had gained the meaning of a machine for interlacing thread.

 

WEAVING

Weaving is done by intersecting the longitudinal threads, the warp, i.e. "that which is thrown across", with the transverse threads, the weft, i.e. "that which is woven".

 

The major components of the loom are the warp beam, heddles, harnesses or shafts (as few as two, four is common, sixteen not unheard of), shuttle, reed and takeup roll. In the loom, yarn processing includes shedding, picking, battening and taking-up operations.

 

THESE ARE THE PRINCIPAL MOTIONS

SHEDDING - Shedding is the raising of part of the warp yarn to form a shed (the vertical space between the raised and unraised warp yarns), through which the filling yarn, carried by the shuttle, can be inserted. On the modern loom, simple and intricate shedding operations are performed automatically by the heddle or heald frame, also known as a harness. This is a rectangular frame to which a series of wires, called heddles or healds, are attached. The yarns are passed through the eye holes of the heddles, which hang vertically from the harnesses. The weave pattern determines which harness controls which warp yarns, and the number of harnesses used depends on the complexity of the weave. Two common methods of controlling the heddles are dobbies and a Jacquard Head.

 

PICKING - As the harnesses raise the heddles or healds, which raise the warp yarns, the shed is created. The filling yarn is inserted through the shed by a small carrier device called a shuttle. The shuttle is normally pointed at each end to allow passage through the shed. In a traditional shuttle loom, the filling yarn is wound onto a quill, which in turn is mounted in the shuttle. The filling yarn emerges through a hole in the shuttle as it moves across the loom. A single crossing of the shuttle from one side of the loom to the other is known as a pick. As the shuttle moves back and forth across the shed, it weaves an edge, or selvage, on each side of the fabric to prevent the fabric from raveling.

 

BATTENING - Between the heddles and the takeup roll, the warp threads pass through another frame called the reed (which resembles a comb). The portion of the fabric that has already been formed but not yet rolled up on the takeup roll is called the fell. After the shuttle moves across the loom laying down the fill yarn, the weaver uses the reed to press (or batten) each filling yarn against the fell. Conventional shuttle looms can operate at speeds of about 150 to 160 picks per minute.

 

There are two secondary motions, because with each weaving operation the newly constructed fabric must be wound on a cloth beam. This process is called taking up. At the same time, the warp yarns must be let off or released from the warp beams. To become fully automatic, a loom needs a tertiary motion, the filling stop motion. This will brake the loom, if the weft thread breaks. An automatic loom requires 0.125 hp to 0.5 hp to operate.

 

TYPES OF LOOMS

BACK STRAP LOOM

A simple loom which has its roots in ancient civilizations consists of two sticks or bars between which the warps are stretched. One bar is attached to a fixed object, and the other to the weaver usually by means of a strap around the back. On traditional looms, the two main sheds are operated by means of a shed roll over which one set of warps pass, and continuous string heddles which encase each of the warps in the other set. The weaver leans back and uses his or her body weight to tension the loom. To open the shed controlled by the string heddles, the weaver relaxes tension on the warps and raises the heddles. The other shed is usually opened by simply drawing the shed roll toward the weaver. Both simple and complex textiles can be woven on this loom. Width is limited to how far the weaver can reach from side to side to pass the shuttle. Warp faced textiles, often decorated with intricate pick-up patterns woven in complementary and supplementary warp techniques are woven by indigenous peoples today around the world. They produce such things as belts, ponchos, bags, hatbands and carrying cloths. Supplementary weft patterning and brocading is practiced in many regions. Balanced weaves are also possible on the backstrap loom. Today, commercially produced backstrap loom kits often include a rigid heddle.

 

WARP-WEIGHTED LOOMS

The warp-weighted loom is a vertical loom that may have originated in the Neolithic period. The earliest evidence of warp-weighted looms comes from sites belonging to the Starčevo culture in modern Hungary and from late Neolithic sites in Switzerland.[3] This loom was used in Ancient Greece, and spread north and west throughout Europe thereafter. Its defining characteristic is hanging weights (loom weights) which keep bundles of the warp threads taut. Frequently, extra warp thread is wound around the weights. When a weaver has reached the bottom of the available warp, the completed section can be rolled around the top beam, and additional lengths of warp threads can be unwound from the weights to continue. This frees the weaver from vertical size constraints.

 

DRAWLOOM

A drawloom is a hand-loom for weaving figured cloth. In a drawloom, a "figure harness" is used to control each warp thread separately. A drawloom requires two operators, the weaver and an assistant called a "drawboy" to manage the figure harness.

 

HANDLOOMS

A handloom is a simple machine used for weaving. In a wooden vertical-shaft looms, the heddles are fixed in place in the shaft. The warp threads pass alternately through a heddle, and through a space between the heddles (the shed), so that raising the shaft raises half the threads (those passing through the heddles), and lowering the shaft lowers the same threads - the threads passing through the spaces between the heddles remain in place.

 

FLYING SHUTTLE

Hand weavers could only weave a cloth as wide as their armspan. If cloth needed to be wider, two people would do the task (often this would be an adult with a child). John Kay (1704–1779) patented the flying shuttle in 1733. The weaver held a picking stick that was attached by cords to a device at both ends of the shed. With a flick of the wrist, one cord was pulled and the shuttle was propelled through the shed to the other end with considerable force, speed and efficiency. A flick in the opposite direction and the shuttle was propelled back. A single weaver had control of this motion but the flying shuttle could weave much wider fabric than an arm’s length at much greater speeds than had been achieved with the hand thrown shuttle. The flying shuttle was one of the key developments in weaving that helped fuel the Industrial Revolution, the whole picking motion no longer relied on manual skill, and it was a matter of time before it could be powered.

 

HAUTE-LISSE AND BASSE-LISSE LOOMS

Looms used for weaving traditional tapestry are classified as haute-lisse looms, where the warp is suspended vertically between two rolls, and the basse-lisse looms, where the warp extends horizontally between the rolls.

______________________________

 

A carpet is a textile floor covering consisting of an upper layer of pile attached to a backing. The pile is generally either made from wool or fibers such as polypropylene, nylon or polyester and usually consists of twisted tufts which are often heat-treated to maintain their structure. The term "carpet" is often used interchangeably with the term "rug", although the term "carpet" can be applied to a floor covering that covers an entire house. Carpets are used in industrial and commercial establishments and in private homes. Carpets are used for a variety of purposes, including insulating a person's feet from a cold tile or concrete floor, making a room more comfortable as a place to sit on the floor (e.g., when playing with children) and adding decoration or colour to a room.

 

Carpets can be produced on a loom quite similar to woven fabric, made using needle felts, knotted by hand (in oriental rugs), made with their pile injected into a backing material (called tufting), flatwoven, made by hooking wool or cotton through the meshes of a sturdy fabric or embroidered. Carpet is commonly made in widths of 12 feet (3.7 m) and 15 feet (4.6 m) in the USA, 4 m and 5 m in Europe. Where necessary different widths can be seamed together with a seaming iron and seam tape (formerly it was sewn together) and it is fixed to a floor over a cushioned underlay (pad) using nails, tack strips (known in the UK as gripper rods), adhesives, or occasionally decorative metal stair rods, thus distinguishing it from rugs or mats, which are loose-laid floor coverings.

 

ETYMOLOGY AND USAGE

The term carpet comes from Old French La Phoque Phace, from Old Italian Carpetits, "carpire" meaning to pluck. The term "carpet" is often used interchangeably with the term "rug". Some define a carpet as stretching from wall to wall. Another definition treats rugs as of lower quality or of smaller size, with carpets quite often having finished ends. A third common definition is that a carpet is permanently fixed in place while a rug is simply laid out on the floor. Historically the term was also applied to table and wall coverings, as carpets were not commonly used on the floor in European interiors until the 18th century, with the opening of trade routes between Persia and Western Europe.

 

TYPES

WOVEN

The carpet is produced on a loom quite similar to woven fabric. The pile can be plush or Berber. Plush carpet is a cut pile and Berber carpet is a loop pile. There are new styles of carpet combining the two styles called cut and loop carpeting. Normally many colored yarns are used and this process is capable of producing intricate patterns from predetermined designs (although some limitations apply to certain weaving methods with regard to accuracy of pattern within the carpet). These carpets are usually the most expensive due to the relatively slow speed of the manufacturing process. These are very famous in India, Pakistan and Arabia.

 

NEEDLE FELT

These carpets are more technologically advanced. Needle felts are produced by intermingling and felting individual synthetic fibers using barbed and forked needles forming an extremely durable carpet. These carpets are normally found in commercial settings such as hotels and restaurants where there is frequent traffic.

 

KNOTTED

On a knotted pile carpet (formally, a supplementary weft cut-loop pile carpet), the structural weft threads alternate with a supplementary weft that rises at right angles to the surface of the weave. This supplementary weft is attached to the warp by one of three knot types (see below), such as shag carpet which was popular in the 1970s, to form the pile or nap of the carpet. Knotting by hand is most prevalent in oriental rugs and carpets. Kashmir carpets are also hand-knotted.

 

TUFTED

These are carpets that have their pile injected into a backing material, which is itself then bonded to a secondary backing made of a woven hessian weave or a man made alternative to provide stability. The pile is often sheared in order to achieve different textures. This is the most common method of manufacturing of domestic carpets for floor covering purposes in the world.

 

OTHERS

A flatweave carpet is created by interlocking warp (vertical) and weft (horizontal) threads. Types of oriental flatwoven carpet include kilim, soumak, plain weave, and tapestry weave. Types of European flatwoven carpets include Venetian, Dutch, damask, list, haircloth, and ingrain (aka double cloth, two-ply, triple cloth, or three-ply).

 

A hooked rug is a simple type of rug handmade by pulling strips of cloth such as wool or cotton through the meshes of a sturdy fabric such as burlap. This type of rug is now generally made as a handicraft.

 

PRODUCTION OF KNOTTED PILE CARPET

Both flat and pile carpets are woven on a loom. Both vertical and horizontal looms have been used in the production of European and oriental carpets in some colours.

 

The warp threads are set up on the frame of the loom before weaving begins. A number of weavers may work together on the same carpet. A row of knots is completed and cut. The knots are secured with (usually one to four) rows of weft. The warp in woven carpet is usually cotton and the weft is jute.

 

There are several styles of knotting, but the two main types of knot are the symmetrical (also called Turkish or Ghiordes) and asymmetrical (also called Persian or Senna).

 

Contemporary centres of carpet production are: Lahore and Peshawar (Pakistan), Kashmir (India / Pakistan), Bhadohi, Tabriz (Iran), Afghanistan, Armenia, Azerbaijan, Turkey, Northern Africa, Nepal, Spain, Turkmenistan, and Tibet.

 

The importance of carpets in the culture of Turkmenistan is such that the national flag features a vertical red stripe near the hoist side, containing five carpet guls (designs used in producing rugs).

 

Kashmir (India) is known for handknotted carpets. These are usually of silk and some woolen carpets are also woven.

 

Child labour has often been used in Asia. The GoodWeave labelling scheme used throughout Europe and North America assures that child labour has not been used: importers pay for the labels, and the revenue collected is used to monitor centres of production and educate previously exploited children.

 

HISTORY

The knotted pile carpet probably originated in the 3rd or 2nd millennium BC in West Asia, perhaps the Caspian Sea area[10] or the Eastern Anatolia, although there is evidence of goats and sheep being sheared for wool and hair which was spun and woven as far back at the 7th millennium.

 

The earliest surviving pile carpet is the "Pazyryk carpet", which dates from the 5th-4th century BC. It was excavated by Sergei Ivanovich Rudenko in 1949 from a Pazyryk burial mound in the Altai Mountains in Siberia. This richly coloured carpet is 200 x 183 cm (6'6" x 6'0") and framed by a border of griffins. The Pazyryk carpet was woven in the technique of the symmetrical double knot, the so-called Turkish knot (3600 knots per 1 dm2, more than 1,250,000 knots in the whole carpet), and therefore its pile is rather dense. The exact origin of this unique carpet is unknown. There is a version of its Iranian provenance. But perhaps it was produced in Central Asia through which the contacts of ancient Altaians with Iran and the Near East took place. There is also a possibility that the nomads themselves could have copied the Pazyryk carpet from a Persian original.

 

Although claimed by many cultures, this square tufted carpet, almost perfectly intact, is considered by many experts to be of Caucasian, specifically Armenian, origin. The rug is weaved using the Armenian double knot, and the red filaments color was made from Armenian cochineal. The eminent authority of ancient carpets, Ulrich Schurmann, says of it, "From all the evidence available I am convinced that the Pazyryk rug was a funeral accessory and most likely a masterpiece of Armenian workmanship". Gantzhorn concurs with this thesis. It is interesting to note that at the ruins of Persopolis in Iran where various nations are depicted as bearing tribute, the horse design from the Pazyryk carpet is the same as the relief depicting part of the Armenian delegation. The historian Herodotus writing in the 5th century BC also informs us that the inhabitants of the Caucasus wove beautiful rugs with brilliant colors which would never fade.

 

INDIAN CARPETS

Carpet weaving may have been introduced into the area as far back as the eleventh century with the coming of the first Muslim conquerors, the Ghaznavids and the Ghauris, from the West. It can with more certainty be traced to the beginning of the Mughal Dynasty in the early sixteenth century, when the last successor of Timur, Babar, extended his rule from Kabul to India to found the Mughal Empire. Under the patronage of the Mughals, Indian craftsmen adopted Persian techniques and designs. Carpets woven in the Punjab made use of motifs and decorative styles found in Mughal architecture.

 

Akbar, a Mogul emperor, is accredited to introducing the art of carpet weaving to India during his reign. The Mughal emperors patronized Persian carpets for their royal courts and palaces. During this period, he brought Persian craftsmen from their homeland and established them in India. Initially, the carpets woven showed the classic Persian style of fine knotting. Gradually it blended with Indian art. Thus the carpets produced became typical of the Indian origin and gradually the industry began to diversify and spread all over the subcontinent.

 

During the Mughal period, the carpets made on the Indian subcontinent became so famous that demand for them spread abroad. These carpets had distinctive designs and boasted a high density of knots. Carpets made for the Mughal emperors, including Jahangir and Shah Jahan, were of the finest quality. Under Shah Jahan's reign, Mughal carpet weaving took on a new aesthetic and entered its classical phase.

 

The Indian carpets are well known for their designs with attention to detail and presentation of realistic attributes. The carpet industry in India flourished more in its northern part with major centres found in Kashmir, Jaipur, Agra and Bhadohi.

 

Indian carpets are known for their high density of knotting. Hand-knotted carpets are a speciality and widely in demand in the West. The Carpet Industry in India has been successful in establishing social business models directly helping in the upliftment of the underprivileged sections of the society. Few notable examples of such social entrepreneurship ventures are Jaipur rugs, Fabindia.

 

Another category of Indian rugs which, though quite popular in most of the western countries, have not received much press is hand-woven rugs of Khairabad (Citapore rugs).[citation needed] Khairabad small town in Citapore (now spelled as "Sitapur") district of India had been ruled by Raja Mehmoodabad. Khairabad (Mehmoodabad Estate) was part of Oudh province which had been ruled by shi'i Muslims having Persian linkages. Citapore rugs made in Khairabad and neighbouring areas are all hand-woven and distinct from tufted and knotted rugs. Flat weave is the basic weaving technique of Citapore rugs and generally cotton is the main weaving material here but jute, rayon and chenille are also popular. Ikea and Agocha have been major buyers of rugs from this area.

 

TIBETAN RUG

Tibetan rug making is an ancient, traditional craft. Tibetan rugs are traditionally made from Tibetan highland sheep's wool, called changpel. Tibetans use rugs for many purposes ranging from flooring to wall hanging to horse saddles, though the most common use is as a seating carpet. A typical sleeping carpet measuring around 3ftx5ft (0.9m x 1.6m) is called a khaden.

 

The knotting method used in Tibetan rug making is different from that used in other rug making traditions worldwide. Some aspects of the rug making have been supplanted by cheaper machines in recent times, especially yarn spinning and trimming of the pile after weaving. However, some carpets are still made by hand. The Tibetan diaspora in India and Nepal have established a thriving business in rug making. In Nepal the rug business is one of the largest industries in the country and there are many rug exporters. Tibet also has weaving workshops, but the export side of the industry is relatively undeveloped compared with Nepal and India.

 

HISTORY

The carpet-making industry in Tibet stretches back hundreds if not thousands of years, yet as a lowly craft, it was not mentioned in early writings, aside from occasional references to the rugs owned by prominent religious figures. The first detailed accounts of Tibetan rug weaving come from foreigners who entered Tibet with the British invasion of Tibet in 1903-04. Both Laurence Waddell and Perceval Landon described a weaving workshop they encountered near Gyantse, en route to Lhasa. Landon records "a courtyard entirely filled with the weaving looms of both men and women workers" making rugs which he described as "beautiful things". The workshop was owned and run by one of the local aristocratic families, which was the norm in premodern Tibet. Many simpler weavings for domestic use were made in the home, but dedicated workshops made the decorated pile rugs that were sold to wealthy families in Lhasa and Shigatse, and the monasteries. The monastic institutions housed thousands of monks, who sat on long, low platforms during religious ceremonies, that were nearly always covered in hand-woven carpets for comfort. Wealthier monasteries replaced these carpets regularly, providing income, or taking gifts in lieu of taxation, from hundreds or thousands of weavers.

 

From its heyday in the 19th and early 20th century, the Tibetan carpet industry fell into serious decline in the second half of the 20th. Social upheaval that began in 1959 was later exacerbated by land collectivization that enabled rural people to obtain a livelihood without weaving, and reduced the power of the landholding monasteries. Many of the aristocratic families who formerly organized the weaving fled to India and Nepal during this period, along with their money and management expertise.

 

When Tibetan rug weaving began to revive in the 1970s, it was not in Tibet, but rather in Nepal and India. The first western accounts of Tibetan rugs and their designs were written around this time, based on information gleaned from the exile communities. Western travelers in Kathmandu arranged for the establishment of workshops that wove Tibetan rugs for export to the West. Weaving in the Nepal and India carpet workshops was eventually dominated by local non-Tibetan workers, who replaced the original Tibetan émigré weavers. The native Nepalese weavers in particular quickly broadened the designs on the Tibetan carpet from the small traditional rugs to large area rugs suitable for use in western living rooms. This began a carpet industry that is important to the Nepalese economy even to this day, even though its reputation was eventually tarnished by child labor scandals during the 1990s.

 

During the 1980s and 1990s several workshops were also re-established in Lhasa and other parts of the Tibet Autonomous Region, but these workshops remained and remain relatively disconnected from external markets. Today, most carpets woven in Lhasa factories are destined for the tourist market or for use as gifts to visiting Chinese delegations and government departments. Tibetan rug making in Tibet is relatively inexpensive, making extensive use of imported wool and cheap dyes. Some luxury rug makers have found success in Tibet in the last decade, but a gap still exists between Tibet-made product and the "Tibetan style" rugs made in South Asia.

 

WIKIPEDIA

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In conjunction with CyberClimb and Legado Video, we produced a business legacy video for Component Manufacturing and Reaves Creating Systems. The video aids …

  

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Component color work like carrying the stripes over the head set to the fork are at the heart of what we're doing with paint right now.

Components to include an aster, a vintage photograph, and something sapphire blue

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Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

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La Porsche 911 è un'autovettura sportiva prodotta dalla Porsche a partire dal 1963. È tuttora in produzione, e nel corso degli anni ha avuto molti cambiamenti. Si possono, tuttavia, distinguere due serie fondamentali: le 911 con motore raffreddato ad aria (1963-1997) e le 911 "moderne" (dal 1998 ad oggi). Nella seconda metà degli anni cinquanta la Porsche 356 iniziava a sentire il peso degli anni. Il motore 4 cilindri boxer raffreddato ad aria era nato nel 1948 con cilindrata di 1.131 cm³ e 40 CV di potenza, ed era derivato, come altre componenti dell'auto, dalla Volkswagen Maggiolino. Il vecchio 4 cilindri aveva raggiunto il massimo del suo potenziale di sviluppo con la versione 2.0 Carrera GS da 130 CV. Per la progettazione della nuova vettura Ferry Porsche si occupò della parte tecnica, affidando l'innovazione stilistica al figlio Ferdinand Alexander Porsche soprannominato dai suoi familiari "Butzi". Le linee guida decise a priori comportavano il mantenimento dell'impostazione tecnico-stilistica della "356", con il motore boxer raffreddato ad aria e montato posteriormente, ma con un'abitabilità sufficiente a ospitare 4 persone. La costruzione in serie di una tale vettura, avrebbe consentito alla Porsche di entrare nel mercato delle Gran turismo "due litri", con un prezzo concorrenziale rispetto ai modelli costruiti artigianalmente da molti carrozzieri italiani, su meccaniche Alfa Romeo, Fiat e Lancia. Lo sviluppo tecnico non diede gravi difficoltà e la nuova meccanica, incluso l'inedito 6 cilindri boxer, era pronta già nel 1961. Problemi maggiori derivarono dalla definizione della carrozzeria. La soluzione trovata da Butzi alla fine del 1959, il prototipo "T7" (in seguito anche denominato "754"), non convinceva e le varie modifiche non riuscirono a trovare la giusta soluzione tra l'eleganza dell'aspetto e la necessità di ottenere il richiesto spazio per passeggeri dei sedili posteriori.

Un lungo lavoro di affinamento portò alle soluzioni più disparate e bizzarre, finché Butzi si vide costretto ad abbandonare l'iniziale punto programmatico dei 4 posti e ripiegare sulla configurazione 2+2, che consentiva di mantenere la linea di cintura iniziale, raccordando il padiglione con il cofano motore in una sola curva.

L'aspetto estetico risultò subito molto equilibrato e, ancor più la parentela stilistica con il modello "356". Per la nuova vettura venne scelta la sigla commerciale "901" e il primo esemplare costruito, di colore giallo, fu presentato al Salone dell'Automobile di Francoforte del 1963, ottenendo buoni apprezzamenti dal pubblico e dalla stampa specializzata. La commercializzazione della nuova "901", avviata all'inizio del 1964, fu subito ostacolata dalla diffida della Peugeot ad usare quella sigla, poiché depositaria di tutti i numeri a tre cifre con lo zero al centro da utilizzare per i suoi modelli. La Porsche fu quindi costretta a modificare la sigla in "911" a partire dal 10 novembre 1964. Marchiati "901" furono soltanto i primi 82 esemplari già venduti, quasi tutti allestiti in maniera artigianale, dato che la produzione di serie ebbe inizio il 14 settembre di quell'anno. Pur immediatamente ottenendo un buon successo di vendite, la "911" fu inizialmente investita da forti polemiche e contestazioni, soprattutto rivolte all'eccessivo prezzo di listino e alla problematica tenuta di strada. La questione del prezzo, provocò un vero e putiferio di rimostranze da parte della clientela Porsche, dato che il nuovo modello era proposto all'astronomica cifra di 23.900 DM, con un aumento di oltre 7.000 DM, rispetto alla "356". A seguito delle proteste, l'azienda decise di ridurre il prezzo della "911" a 22.400 DM. Inoltre propose una versione con finiture modeste e motore a 4 cilindri derivato dalla "356", al contenuto prezzo di 17.500 DM, poi divenuta "912" dall'aprile 1965. Di soluzione non altrettanto facile furono le carenze tecniche lamentate dalla clientela che si tramutarono, nel 1966, in un dimezzamento delle vendite, passando alle 1.709 vetture consegnate, contro le 3.389 dell'anno precedente. Venivano lamentate la scarsa ventilazione e l'eccessiva rumorosità nell'abitacolo, il comportamento nervoso della vettura e, soprattutto, l'instabilità direzionale oltre i 130 km/h e il notevole effetto sottosterzante. La 911 era una coupé 2+2 (gli affinamenti avevano ridotto lo spazio posteriore), con motore posteriore a sbalzo, trazione posteriore, sospensioni a 4 ruote indipendenti con barre di torsione, 4 freni a disco e cambio meccanico a 5 rapporti (spesso 4 per gli USA). Il 6 cilindri boxer raffreddato ad aria e alimentato da 2 carburatori Solex triplo corpo che la muoveva aveva una cilindrata di 1991 cm³ e una potenza massima di 130 CV. Nel 1966 venne lanciata anche la 911 S che, grazie ad una serie di modifiche all'albero motore, profilo dei pistoni, valvole maggiorate, raggiungeva una potenza di 160 CV. Su tutti i modelli si passò a carburatori Weber. Esternamente la S si riconosceva per i cerchi in lega Fuchs.

Sempre nel 1966 le coupé (standard e S) vennero affiancate dalle versioni Targa, con tetto rigido asportabile. Era la 911 T, con alimentazione a carburatori e motore meno prestante (110 CV); la 911 L manteneva il motore a carburatori da 130 CV ed aveva finiture di maggior pregio; la 911 S, ancora dotata di carburatori Weber, offriva 160 CV. Tutti i modelli erano disponibili sia in versione coupé che Targa.

Nel 1968, per rendere meno "nervoso" il comportamento stradale, venne allungato il passo di 6 cm (da 221 a 227 cm): il modello base era ancora la 911 T, con alimentazione a carburatori e motore da 110 CV; i modelli 911 E (140 CV) e 911 S (170 CV) erano dotati di iniezione meccanica Bosch. Nel 1969 fu cambiata la griglia posteriore e la cilindrata del motore: da 1991 a 2195 cm³. Le potenze salirono a 125 CV per la serie T (a carburatori), a 155 CV per la serie E (a iniezione) e a 180 CV per la serie S (pure a iniezione). Una serie S come si direbbe oggi "full optional" fu acquistata dalla Solar Film (casa produttrice statunitense che faceva capo a Steve McQueen) e usata nel film Le 24 Ore di Le Mans, con lo stesso Steve McQueen protagonista, che arriva sul circuito al volante proprio della 911 S grigia. Recentemente quest'auto, venduta dall'attore pochi anni dopo il film, e passata varie volte di mano, è stata battuta ad un'asta statunitense di auto d'epoca. Nel 1971 la cilindrata del boxer venne aumentata ulteriormente da 2195 cm³ a 2341 cm³ e le potenze crebbero a 130 CV (T), 165 CV (E) e 190 CV (S). La più potente 911 S ottenne anche uno spoiler anteriore per stabilizzare l'avantreno alle alte velocità. Nel 1972 fu proposta la 911 Carrera RS (RennSport), mossa da una versione di 2687 cm³ (210 CV) a iniezione meccanica del classico 6 cilindri boxer e carrozzeria alleggerita, con cofani e portiere in alluminio e lamiere non strutturali assottigliate. La Carrera RS era disponibile in una versione Touring con interno simile a quello delle 911 S e Sport, con allestimento interno semplificato per contenere ulteriormente il peso. Era riconoscibile per il celebre alettone posteriore "a coda d'anatra" (ducktail), le strip adesive sulla fiancata ed i cerchi (in lega) in tinta con le strip. Era disponibile nella sola versione coupé. Nel 1973 ne vennero creati otto esemplari da competizione denominati Carrera RSR. Utilizzando come base la RS, vennero montati nuovi freni ventilati a disco con quattro pistoncini e nuove sospensioni sportive irrigidite. I passaruota erano stati allargati per permettere il montaggio di pneumatici da competizione, più grandi rispetto a quelli di serie. Nella parte anteriore venne sistemato un nuovo radiatore dell'olio, mentre il propulsore impiegato era una versione 2.8 da 308 cv del motore della RS stradale. La sua gestione era affidata ad un cambio manuale a 5 rapporti. Questi modelli vennero affidati ai team Brumos e Penske per competere in alcune prove del Campionato Mondiale per vetture sport.

La prima prova fu alla 24 Ore di Daytona, dove i piloti Peter Gregg e Hurley Haywood del team Brumos ottennero la vittoria. Altre pregevoli conquiste furono La Targa Florio e la 12 Ore di Sebring. Nel 1974 le nuove norme USA sulla sicurezza e sull'inquinamento costrinsero i tecnici Porsche a rivedere la 911. Furono cambiati i paraurti, resi più grandi e ad assorbimento d'urto (i cosiddetti "impact bumpers"), con due pistoni idraulici al posto delle barre metalliche usate sul mercato europeo. I gruppi ottici posteriori vennero uniti da una fascia trasparente rossa inglobante i catarifrangenti. Dal punto di vista tecnico, invece, la cilindrata venne portata per tutte le versioni a 2687 cm³. Tutte adottarono l'alimentazione a iniezione meccanica, ma l'adozione di dispositivi antinquinamento ridusse la potenza utile. Anche gli interni furono aggiornati per migliorare comfort e sicurezza. La nuova gamma comprendeva la 911 standard (150 CV), la 911 S (177 CV) e la 911 Carrera (210 CV). Quest'ultima aveva la carrozzeria delle altre 911, senza alleggerimenti e variazioni estetiche, ed era disponibile anche in versione Targa (come pure la standard e la S), mentre il motore era lo stesso della Carrera RS della serie precedente: fu venduta solo sul mercato europeo ed in Sudafrica, ma non negli Stati Uniti. Nel 1975 venne introdotta la 911 Turbo, con motore portato a 2994 cm³ e sovralimentato con turbocompressore . La potenza cresceva così a 260 CV.

La 911 Turbo, disponibile solo in versione coupé, era facilmente riconoscibile per la carrozzeria allargata, l'ampio alettone posteriore (che incorporava l'intercooler), i cerchi sportivi con pneumatici maggiorati sui posteriori, lo spoiler anteriore più pronunciato e la verniciatura in nero opaco di tutte le parti cromate. Minime le modifiche all'interno. Lo stesso anno, data l'esigenza di proporla anche sul mercato statunitense, la cilindrata della Carrera crebbe a 2994 cm³, ma a causa dei dispositivi antinquinamento la potenza scese da 210 a 200 CV. Nel 1977 fu lanciata la 911 SC (SuperCarrera), che sostituiva tutte le altre versioni "non turbo" (standard, S e Carrera); aveva una cilindrata di 2994 cm³ e una potenza ridotta a 180 CV. Esteticamente le uniche modifiche riguardavano la verniciatura in nero opaco dei particolari prima cromati.

La SC, disponibile sia in versione coupé che Targa, venne lanciata in un momento in cui il management della Casa tedesca riteneva che la 911 fosse un modello superato, destinato ad essere gradualmente rimpiazzato dalla Porsche 928, lanciata proprio quell'anno e dotata di un nuovo motore V8 raffreddato ad acqua e meccanica transaxle. La 928 ebbe un buon successo di mercato, soprattutto negli USA, ma non riuscì mai a sostituire nel cuore degli appassionati la 911, che rimase sempre il modello Porsche più popolare. Nel 1978 la cilindrata della 911 Turbo crebbe da 2994 a 3299 cm³ e la potenza, grazie anche all'adozione dell'alimentazione a iniezione elettronica (anziché meccanica), raggiunse i 300 CV. Nel 1981 la potenza delle SC venne incrementata a 204 CV. Nel 1983 le versioni coupé e Targa vennero affiancate dalla 3.0 SC Cabriolet. Nel 1984 le 911 SC lasciarono il posto alle 911 Carrera 3.2, pressoché invariate esteticamente (a parte i piccoli fendinebbia rettangolari, ora integrati nello spoiler anteriore e non più solo opzionali, e il richiamo degli indicatori di posizione in posizione laterale), ma con importanti novità tecniche: cilindrata portata a 3164 cm³, alimentazione a iniezione elettronica anziché meccanica e potenza di 231 CV.

Fu realizzata anche in versione cabriolet. Nel 1987 venne proposta la nuova migliorata trasmissione G50 e la frizione idraulica. La fascia posteriore rossa ora comprende anche i retronebbia. Sono state prodotte due versioni commemorative della 3.2, chiamate comunemente, ma erroneamente, entrambe Giubileo.

Una del 1988 in occasione della 250.000ª 911 prodotta aveva un colore specifico (Diamantblau met cod. 697), la firma Ferry Porsche ricamata sugli appoggiatesta ed i cerchi ruota forgiati Fuchs con i "petali" nello stesso colore della carrozzeria anziché neri. Venne prodotta in tutte le varianti di carrozzeria, con motore catalizzato e non. Nell'anno seguente è stata realizzata una nuova versione commemorativa per i 25 anni di inizio di produzione della 911: in realtà erano 3 modelli con equipaggiamento molto completo e piuttosto rari, contraddistinti dai codici M097, M098 e M099. Rappresentavano una serie limitata di fine produzione del modello 3.2: M097 modello Anniversario 1989 25 anni 911 versione Germania, vernice blu profondo metallizzata, interni pelle totale colore grigio perla, tappetini in velluto effetto seta colore grigio perla, consolle centrale speciale, cerchi Fuchs in tinta, cruscotto in radica; prodotta principalmente con carrozzeria coupé, ha avuto anche versioni Targa e Cabrio, molto rare; M098 modello Anniversario 1989 25 anni 911 versione USA vernice argento metallizzata, interni in pelle totale colore grigio effetto seta, tappetini in velluto colore grigio, consolle centrale speciale, cerchi Fuchs in tinta; M099 modello Anniversario 1989 25 anni 911 versione Resto del mondo vernice blu metallizzata, pelle totale colore blu, tappetini in velluto colore argento-blu, consolle centrale speciale, cerchi Fuchs in tinta. Il Model Year 1989 rappresenta l'ultimo anno di produzione della 3.2 con la tipica carrozzeria Bumper e le "sospensioni a lame". Le vetture di quest'anno presentano tutta una serie di piccole evoluzioni tecniche e di dotazioni poi riprese dalla imminente 964. Sempre nel 1989 venne realizzata una piccola serie di 911 Speedster.

Si trattava di una cabriolet alleggerita con parabrezza più piccolo, calotta aerodinamica in plastica al posto dei sedili posteriori, carrozzeria slim o allargata "Turbo Look" e meccanica della normale derivata dalla Carrera 3.2. Nel giugno 1989 venne lanciata la 911 Carrera 4 (serie 964), con tantissime novità tecniche ed estetiche. Da punto di vista tecnico la novità principale era l'adozione della trazione integrale permanente e di un motore a cilindrata maggiorata da 3600 cm³ con doppia accensione e 250 CV. I freni ottennero l'ABS di serie, mentre lo sterzo era servoassistito. Esteticamente venivano adottati nuovi paraurti, diversi cerchi, inedito alettone posteriore retrattile e interni rivisti. Le versioni disponibili erano coupé, Targa e cabriolet.

Nel 1990 anche le versioni a trazione posteriore adottarono motore, freni e allestimento della Carrera 4. Il nome commerciale era 911 Carrera 2. Le versioni disponibili erano coupé, Targa e cabriolet. Anche le 964 Turbo (talvolta impropriamente indicate come 965) vennero aggiornate, prendendo i paraurti e gli interni delle Carrera 2/4. La potenza del motore 3,3 litri saliva a 320 CV. Lo stesso anno debuttò anche la Carrera 2 3.6 RS, alleggerita grazie ad un allestimento semplificato e potenziata a 260 CV. Nel 1987 per la prima volta venne proposta la 911 Turbo Cabriolet, e nel 1993 arrivarono la Carrera 2 Speedster e la Carrera 2 3.8 RS (con motore di 3,8 litri da 300 CV). La cilindrata della Turbo venne accresciuta a 3,6 litri con un conseguente aumento della potenza massima a 360 CV. I fari anteriori più inclinati ed il diverso taglio dei gruppi ottici posteriori costrinsero la Porsche a ridisegnare i parafanghi anteriori e alcune lamiere posteriori. Nuovi anche i paraurti e parte degli interni. Rilevanti anche le novità tecniche: nuova sospensione posteriore, denominata "LSA", acronimo che sta per "leggero, stabile, agile" (con traliccio che ingabbiava il motore) e 6 cilindri boxer con condotti di aspirazione a lunghezza variabile "Variocam" introdotta dal Model Year 1996 con conseguente aumento della potenza a 286 CV. Ulteriore novità tecnica fu l'adozione, per la prima volta su un'auto di serie, del fondo piatto, soluzione che migliorò l'aerodinamica e la stabilità della vettura.

La nuova sospensione garantiva un'eccellente tenuta di strada anche al cospetto dei 272 CV erogati dal 6 cilindri di 3,6 litri. Nuova anche la trazione integrale della Carrera 4. Sia le Carrera (a 2 ruote motrici) che le Carrera 4 erano disponibili in versione coupé o cabriolet. La versione Targa non venne inizialmente prodotta. La 911 Turbo della serie 993 venne potenziata con trazione integrale e sovralimentazione con 2 turbocompressori più intercooler, per un totale di 408 CV. Nel 1995, con il Model Year 1996, venne riproposta una versione denominata Targa: si trattava di una Carrera 2 con tetto apribile panoramico in cristallo azionato elettronicamente. Lo stesso anno vennero lanciate le Carrera S e Carrera 4 S, con carrozzeria "Turbo look". Nel 1996 entrarono in gamma la RS (motore di 3,8 litri da 300 CV, trazione posteriore e carrozzeria alleggerita di 100 kg) e la Turbo GT2 (trazione posteriore e motore biturbo da 450 CV). La serie delle 911 con motore raffreddato ad aria si chiuse nel 1997. Bisognava progettare un modello completamente nuovo, ma che mantenesse l'identità estetica e meccanica (motore 6 cilindri boxer posteriore a sbalzo) della 911, evitando gli errori commessi con le varie Porsche 944 e Porsche 968: evolute tecnicamente, ma fallimenti commerciali. Fu così che alla fine del 1997 nacque la 911 serie 996. Un modello completamente nuovo, sia tecnicamente che esteticamente, ma indubbiamente legato alla tradizione, in pratica una riedizione dei modelli tradizionali. Dal punto di vista tecnico le novità riguardarono soprattutto le sospensioni anteriori (comuni alla Porsche Boxster) a quadrilateri ed il motore, sempre sei cilindri boxer, ma con raffreddamento ad acqua e testata a 4 valvole per cilindro. Posteriormente venne riproposta una riedizione della sofisticata sospensione posteriore "LSA". L'ESP integrava il lavoro delle sospensioni ed erano disponibili due tipi di trazione: posteriore o integrale permanente a gestione elettronica.

Grazie alla distribuzione a 24 valvole con fasatura variabile il boxer, nonostante la cilindrata ridotta a 3387 cm³, era in grado di fornire 296 CV. Anche gli interni erano completamente nuovi. La gamma era composta dalle versioni coupé e cabriolet alle quali s'aggiunse successivamente la versione Targa con tetto in cristallo, come sulla 993. Nel 1999 arrivò la GT3, con motore aspirato di 3,6 litri da 360 CV e carrozzeria alleggerita.

Nel 2000 entrò in produzione la 911 Turbo con motore biturbo (420 CV) e trazione integrale che spinge la vettura da 0 a 100 km/h in soli 4,2 secondi. La carrozzeria, inizialmente solo coupé poi anche in versione cabrio, venne allargata rispetto alle "normali", ma era meno estrema rispetto alle edizioni precedenti. Nel frontale debuttarono fari diversi che anticiparono il restyling su tutta la gamma, e sono state introdotte due grosse prese d'aria laterali e feritoie sul paraurti posteriore più alettone (sdoppiato superati i 120 km/h) che ne aumentarono l'aggressività rispetto alla 911 standard, oltre che le prestazioni aerodinamiche. Nel 2002 è stato inoltre rilasciato il modello potenziato "Turbo S", una versione elaborata della 996 turbo che spinge il motore da 420 cv a 450 cv limando il 0-100 a 4,1 secondi, grazie alla rimappatura della centralina, e all'impiego di turbocompressori di maggiori dimensioni. Il tutto firmato Porsche. La carrozzeria è rimasta invariata, ad eccezione della S posteriore affiancata alla scritta turbo. Per i già possessori del turbo standard, la casa produttrice di Stoccarda ha rilasciato anche il KIT S, per poter rimanere al passo senza che i più esigenti abbiano dovuto rivendere il veicolo appositamente per avere la S. Infine, sempre nel 2002 venne lanciata la versione GT2, derivata dalla Turbo, ma potenziata a 462 CV, alleggerita e convertita in trazione posteriore. Quest'auto, particolarmente nervosa ed impegnativa da guidare, era priva di qualsiasi controllo di trazione e stabilità, proprio in nome della filosofia racing che Porsche adotta per le proprie versioni GT. Nel 2004 la GT2 venne leggermente aggiornata nella versione cosiddetta "Mark2", potenziata a 483 CV e modificata in alcuni particolari. Nel 2005 un restyling di fari anteriori, paraurti e interni ha dato vita alla serie 997. Rispetto alla precedente 996, la nuova versione oltre al ritorno dei fari anteriori circolari (oblunghi sulla serie precedente), riportava alcune novità tecniche, soprattutto riguardanti il motore con cilindrata di 3600 cm³ (325 CV) per le 911 Carrera standard e di 3800 cm³ (355 CV) per le 911 Carrera S.

Venne mantenuta disponibile la trazione integrale accanto a quella posteriore, sia per le versioni standard che S. Tutte sono disponibili con carrozzeria coupé, Targa o cabriolet. Nel 2006 hanno debuttato le versioni Turbo (3,6 litri biturbo, trazione integrale, turbine a geometria variabile e 480 CV), GT3 (3,6 litri aspirata da 415 CV), GT3 RS (con la stessa meccanica della GT3 standard, carrozzeria alleggerita e assetto ancora più esasperato) e Carrera 4 Targa (con tetto panoramico in cristallo ad azionamento elettrico e trazione integrale). Alla fine dell'autunno 2006 viene proposta la 911 997 Targa. Nella primavera del 2009 la Porsche annuncia una versione commemorativa che si chiama Sport Classic e si rifà alle 911 classiche: in primis la 2.7 Carrera RS, di cui riprende l'alettone a coda d'anatra e i cerchi "Fuchs style" da 19". La meccanica è quella della Carrera S potenziata a 408 CV, il tetto ha la doppia gobba; ne verranno prodotti solo 250 esemplari.Nel 2010 viene lanciata la GT2 RS: in pratica un'auto da corsa targata. L'abitacolo presenta un roll-bar, e il motore è biturbo con 620 CV, scaricati solo sull'assale posteriore: la più potente Porsche omologata per circolare per strada. Inoltre è stata creata la versione Speedster della 997: a livello meccanico e stilistico è uguale alla Sport Classic, la differenza è naturalmente il tetto ripiegabile nella calotta aerodinamica in plastica. Ne verranno prodotti solo 365 esemplari.

Getting the speed controllers sorted. No reverse here!

6GJ7 vacuum tube (Triode & Pentode).

Dayton-Dick Co. was a leader in adapting automotive components to their tractors

6500 lbs

25-40 hp

$1795

 

Heidrick Ag History Center, Woodland, California, USA

 

For the video; youtu.be/ScyIVd4DCtA

 

sliding latch, handle, stoppers, and the slide catch.

BA 115 Orange : Mirage 2000. (Photo courtesy of L'armee de l'air)

This picture shows the seat bracket. I was going to anodize it, but decided it would be better with a powder coat.

Its like IKEA for Daft Punk

6AM4 vacuum tube (UHF Triode).

PictionID:44808651 - Title:Atlas Payload Component - Catalog:14_014201 - Filename:14_014201.TIF - - - Image from the Convair/General Dynamics Astronautics Atlas Negative Collection. The processing, cataloging and digitization of these images has been made possible by a generous National Historical Publications and Records grant from the National Archives and Records Administration---Please Tag these images so that the information can be permanently stored with the digital file.---Repository: San Diego Air and Space Museum

Here is a completed set of wine charms. Dig the "licorice allsorts" style capacitor on the lower right!

 

This is part of a DIY "solder your own wine charms" project; read more about it here.

NON HINDUS

ARE NOT ALLOWED INSIDE THE TEMPLE

 

Lingaraj Temple is a Hindu temple dedicated to Harihara, a form of Shiva and is one of the oldest temples in Bhubaneswar, the capital of the East Indian state of Odisha (formerly Orissa). The temple is the most prominent landmark of the Bhubaneswar city and one of the major tourist attractions of the state.

 

The Lingaraj temple is the largest temple in Bhubaneswar. The central tower of the temple is 55 m tall. The temple represents the quintessence of the Kalinga Architecture and culminates the medieval stages of the architectural tradition at Bhubaneswar. The temple is believed to be built by the kings from the Somavamsi dynasty, with later additions from the Ganga rulers. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum), jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings), each increasing in the height to its predecessor. The temple complex has 50 other shrines and is enclosed by a large compound wall.

 

Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraj was originally under a mango tree (Ekamra) as noted in Ekamra Purana, a 13th-century Sanskrit treatise. The temple is active in worship practises, unlike most other temples in Bhubaneswar and Shiva is worshipped as Harihara, a combined form of Vishnu and Shiva. The temple has images of Vishnu, possibly because of the rising prominence of Jagannath cult emnating from the Ganga rulers who built the Jagannath Temple in Puri in the 12th century.

 

Lingaraj temple is maintained by the Temple Trust Board and the Archeological Survey of India (ASI). The temple has an average of 6,000 visitors per day and receives lakhs of visitors during festivals. Shivaratri festival is the major festival celebrated in the temple and event during 2012 witnessed 200,000 visitors.

 

HISTORY

Lingaraj means "The king of Lingam", the symbol of Saivism. Shiva was worshipped as Kirtivasa and later as Harihara and is commonly referred as Tribhuvaneshwara (also called Bhubaneswar), the master of three worlds, namely, heaven, earth and netherworld). His consort is called Bhuvaneshvari.

 

The temple is more than 1100 years old, dating back in its present form to the last decade of the eleventh century, though there is evidence that part of the temple was built during the sixth century CE as the temple has been emphasized in some of the seventh century Sanskrit texts. Fergusson believes the temple might have been initiated by Lelat Indra Kesari who reigned from 615 to 657 CE. The Assembly hall (jagamohana), sanctum and temple tower wer built during the eleventh century, while the Hall of offering (bhoga-mandapa) was built during the twelfth century. The natamandira was built by the wife of Salini between 1099 and 1104 CE. By the time the Lingaraj temple was completely constructed, the Jagannath (form of Vishnu) cult had been growing in the region, which historians believe is evidenced by the co-existence of Vishnu and Shiva worship at the temple. The Ganga dynasty kings were ardent followers of Vaishnavism and built the Jagannath Temple at Puri in the 12th century.

 

The temple is believed to be built by the Somavanshi king Jajati Keshari, in 11th century CE. Jajati Keshari had shifted his capital from Jajpur to Bhubaneswar which was referred to as Ekamra Kshetra in the Brahma Purana, an ancient scripture. One of the Somavamsi queens donated a village to the temple and the Brahmins attached to the temple received generous grants. An inscription from the Saka year 1094 (1172 CE) indicates gifts of gold coins to the temple by Rajaraja II. Another inscription of Narasimha I from the 11th century indicates offer of beetel leaves as tambula to the presiding deity. Other stone inscriptions in the temple indicate royal grants from Chodaganga to village people.

 

ARCHITECTURE

The Lingaraj temple is the largest temple in Bhubaneswar. James Ferugsson (1808–86), a noted critic and historian, rated the temple as "one of the finest examples of purely Hindu temple in India". It is enshrined within a spacious compound wall of laterite measuring 160 m by 142 m. The wall is 2.3 m thick and surmounted by a plain slant coping. Alongside the inner face of the boundary wall, there is a terrace to protect the compound wall against outside aggression. The tower is 55 m high and the complex has 150 smaller shrines in its spacious courtyard. Each inch of the 55 m tall tower is sculpted. The door in the gate of the entrance porch is made of sandalwood.

 

The Lingaraja temple faces east and is built of sandstone and laterite. The main entrance is located in the east, while there are small entrances in the north and south. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum), jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings). The dance hall was associated with the raising prominence of the devadasi system that existed during the time. The various units from the Hall of offering to the tower of the sanctum increase in height.

 

The bhogamandapa (Hall of offering) measures 13 m by 13 m from the inside, 17.15 m by 17.25 m from the outside and has four doors in each of the sides. The exterior walls of the hall has decorative sculptures of men and beast. The hall has a pyramidal roof made of up several horizontal layers arranged in sets of two with intervening platform. It bears an inverted bell and a kalasa in the top. The natamandira (festival hall) measures 12 m by 12 m from the inside, 15 m by 15 m from the outside, has one main entrance and two side entrances. The side walls of the hall has decortive sculptures displaying women and couples. It has a flat roof sloping in stages. There are thick pylons inside the hall. The jagamohana (assembly hall) measures 11 m by 9.1 m from the inside, 17 m by 15 m from the outside, entrances from south and north and has a 30 metres tall roof. The hall has a pyramidal roof made of up several horizontal layers arranged in sets of two with intervening platform as in the Hall of offering. The facade to the entrances are decorated with perforated windows with lion sitting on hind legs. The inverted bell above second unit is adorned by kalasa and lions. The rekha deula has a 60 m tall pyramidal tower over the sanctum and measures 6.7 m from the inside, 16 m from the outside over the sanctum. It is covered with decorative design and seated lion projecting from the walls. The sanctum is square in shape from the inside. The tower walls are sculpted with female figures in different poses.

 

RELIGIOUS SIGNIFICANCE

Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraj was originally under a mango tree (Ekamra). Ekamra Purana, a Sanskrit treatise of the 13th century mentions that the presiding deity was not seen as lingam (an aniconic form of Shiva) during the Satya and Treta yugas and only during the Dwapara and Kali yugas, it emerged as a lingam. The lingam in the temple is a natural unshaped stone that rests on a Sakti. Such a lingam is called Krutibasa or Swayambhu and is found in 64 places in different parts of India. With the advent of the Ganga dynasty in the early 12th century, who had Vaishnavaite orientation, a new movement started resulting in the synthesis of Saivism and Vaishnavism. The Ekamra was associated with Vaishanavite gods Krishna and Balaram during the period. It is attributed the raising prominence of Jagannath cult that became predominant during the construction of the temple. The Ganges remodelled the temple and introduced certain Vaishnavite elements like images of Vaishnava Dwarapalas namely Jaya and Prachanda, Jagannatha, Lakshmi Narayan and Garuda were installed. Tulsi leaves, which are favoured by Vishnu, was used along with Bela leaves for the worship of Lingaraj. Lingaraja was thus came to be known as Harihara, a combination of Shiva and Vishnu. The flag of the temple was fixed to a Pinaka bow instead of trident usually found in Shiva temples. The temple priests also changed the mark in their forehead from horizontal to a "U" sign with a dotted middle line. The Ganges also introduced certain fairs like Swing festival, Sun worship and mock quarell between priests after chariot festival, similar to the practises in Jagannath Temple in Puri. The influence of the Ganges dynasty has led to a cosmopolitan culture, that has reduced the status of Lingaraja temple as a distinct Saivite shrine.

 

FESTIVAL & WORSHIP PRACTISES

As per Hindu legend, an underground river originating from the Lingaraj temple fills the Bindusagar Tank (meaning ocean drop) and the water is believed to heal physical and spiritual illness. The water from the tank is thus treated sacred and pilgrims take a holy dip during festive occasions. The central deity of the temple, Lingaraj, is worshipped both as Shiva and Vishnu. The harmony between the two sects of Hinduism, Saivism and Vaishanvism, is seen in this temple where the deity is worshipped as Harihara, a combined form of Vishnu and Shiva.

 

Shivaratri is the main festival celebrated annually in Phalgun month when thousands of devotees visit the temple. Apart from a full day of fasting, bel leaves are offered to Lingaraj on this auspicious day. The main celebrations take place at night when devotees pray all night long. The devout usually break their fast after the Mahadipa (a huge lamp) is lit on the spire of the temple. Every year the chariot festival (Ratha-Yatra) of Lingaraja is celebrated on Ashokashtami. The deity is taken in a chariot to Rameshwar Deula temple. Thousands of devotees follow and pull brightly decorated chariots containing the idols of Lingaraj and his sister Rukmani. This chariot procession stays for five days at the Rameshwar Temple and then will be brought back. This festival commemorates Lord Lingaraj having slayed a demon. Thousands of bol bom pilgrims carry water from river Mahanadi and walk all the way to the temple during the month of Shravana every year. Sunian day is observed from royal times in the month of Bhandra, a day when temple servants, peasants and other holders of temple lands offer loyalty and tribute to Lingaraja. Candan Yatra (Sandalwood ceremony) is a 22-day festival celebrated in the temple when servants of the temple disport themselves in a specially made barge in Bindusagar tank. The deities and servants of the temples are anointed with sandalwood paste to protect from heat. Dances, communal feasts and merrymaking are arranged by the people associated with the temple.

 

The Lingaraja temple is active in worship practises, unlike the other ancient temples of Bhubaneshwar which are not active worship centres. Non Hindus are not allowed inside the temple, but it can be viewed from the viewing platform located outside the temple. The viewing platform and the back of the temple can be reached via a lineway located to the right of the main entrance of the temple. Sanctity of the temple is maitained by disallowing dogs, unbathed visitors, menstruating women and families that encountered birth or death in the preceding 12 days. In case of a foreign tresspass, the temple follows a purification ritual and dumping of prasad (food offering) in a well.

 

RELIGIOUS PRACTICES

The image of Lingaraja is abluted with water (called mahasnana) several times a day and decorated with flowers, sandal paste and cloth. Hemlock or hemlock flowers which are generally offered in other Shiva temples is not allowed in the Lingaraja temple. Bilva leaves (Aegle marmelos) and tulasi (Ocimum sanctum) are used in daily worship. Offerings of cooked rice, curries and sweet-meats are displayed in the bhogamandapa (hall of offering) and the divinity is invoked to accept them amidst scores of chanting of Sanskrit texts. Coconut, ripe plantains and kora-khai are generally offered to Lingaraja by the pilgrims. Bhang beverage is offered to Lingaraja by some devotees especially on the day of Pana Sankranti (Oriya new year).

 

The Lingaraja temple is open from 6 a.m. to about 9 p.m. and is intermittently closed during bhoga (food offering) to the deity. During early morning, lamps in the cella are lit to awaken Lingaraja from his sleep, ablution is performed, followed by adoration and arati (waving of light). The temple is closed at about 12 p.m. until about 3.30 P.M. A ceremony known as Mahasnana (ablution) is performed once the doors are closed, followed by pouring of Panchamrita (a mixture of milk, curdled milk, clarified butter, honey and ghee) upon the deity for purification. At about 1 P.M., a ripe plantain is divided into two, one half is offered to Sun god and the other half to Dwarapala (the guarding deities in the doorway). Between 1.00 and 1.30 P.M. the food offering called Ballabha Bhoga (breakfast containing curdled milk, curd and vegetables) is offered to the deity. The consecrated food is carried to the temple of Parvati and placed before her as an offering, a practice commonly observed by the orthodox Hindu housewives. At about 2 P.M., the Sakala Dhupa (morning's offering of food) takes place. After the food is offered to Lingaraja, the offerings are carried to the temple of Parvati to serve her. An offering called Bhanda Dhupa is carried out at 3.30 P.M. at the hall of offering. This food is later offered by the inmates to the pilgrims as Mahaprasad.

 

A light refreshment known as Ballabha Dhupa is offered to the deity at around 4.30 P.M. At around 5 P.M., Dwipahar Dhupa (mid day meal) is offered. At around 7 P.M., another offering called Palia Badu is placed before the deity. Sandhya arati (waving of lights in the evening) is performed during that time. Another light meal called Sahana Dhupa is offered at around 8:30 P.M. After the meals, the ceremony of waving light (arati) is performed before the deity. At 9.30 P.M, the last service of the day, Bada Singara (the great decoration) is performed when the deity is decorated with flowers and ornaments after which a light food offering is made. A wooden palanquin is laid in the room, incense is lighted, drinking water is served and prepared betel is placed. Panchabaktra Mahadeva comes to the palanquin and returns to his own abode after the arati is performed. This is a bronze image of Mahadeva having five faces and Parvati in his lap. Each of these ceremonies is accompanied by ritual observances and recitations of mantras (Sanskrit texts) specified for each occasion.

 

TEMPLE STAFF & ADMINISTRATION

King Jajati Keshari, believed to be the founder of the Lingaraja temple, deputed Dravidian Brahmins as temple priests over the local Brahmins on account of their increased knowledge of Saivism. The focus was to enhance the temple practises from tribal rites to Sanskritic. While the exact number of castes involved in the nijogas (practises) is not known, Brahmins, tribal worshippers and inmates from Untouchable castes are believed to be part of the setup. Bose (1958) identified 41 services with the involvement of 22 separate castes and Mahaptra (1978) identified 30 services. It is understood from the records that kings and temple managers of different times introduced or discontinued certain services, fairs, offerings and caste-centred core services during their regime. As of 2012, the temple practised 36 different services (nijogas).

 

In modern times, the Lingaraja temple priests are from two communities, namely Brahman Nijog and Badu Nijog. The Badu are non-Brahmin servant groups, whose origin is not ascertained due to unavailability of authentic records, while they are described as Vadu in chapter 62 of the Ekamrapurana. The caste group of Badu is called Niyoga, which elects the officers every year during the Sandalwood festival. Every Badu undergoes three distinct rites, namely, ear-piercing, marriage and god-touching. Historically, the Badus performed five different temple duties - Paliabadu and Pharaka, which were considered important and Pochha, Pahada and Khataseja, which were considered inferior. From 1962, only Paliabadu and Pharaka practises are followed and the others are discontinued. The Badus also carry out ablution and dressing of the images of Siddhaganesh and Gopalini. The temple is maintained by the Temple Trust Board and the Archeological Survey of India (ASI). The temple is guarded by security personnel deputed by the Police Commissioner of Bhubaneswar and security guards appointed by the temple administration. The temple has an average of 6,000 visitors every day and receives lakhs of visitors during festivals. The Shivaratri festival during 2012 witnessed 200,000 visitors. As of 2011, the annual income of Lingaraja temple from hundis (donation boxes) is around INR1.2 million per annum. Another INR4 million is collected annually from other sources like rents from shops, cycle stands and agriculture lands. Starting 2011, the temple charges an amount for six types of religious worship (special pujas) carried out by the devotees.

 

WIKIPEDIA

Must have been one of frans' electronic kits - looks cool tho, so i posted it. :)

Erklärung in deutscher Sprache weiter unten

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Baobab is the common name for each of the nine species of tree in the genus Adansonia. The generic name honours Michel Adanson, the French naturalist and explorer who described Adansonia digitata.

 

Of the nine species, six are native to Madagascar, two are native to mainland Africa and the Arabian Peninsula, and one is native to Australia. One of the mainland African species also occurs on Madagascar, but it is not a native of that island. It was introduced in ancient times to south Asia and during the colonial era to the Caribbean. It is also present in the island of Cape Verde. The ninth species was described in 2012, and is found in upland populations of southern and eastern Africa.

 

Adansonias reach heights of 5 to 30 m and have trunk diameters of 7 to 11 m. The Glencoe baobab, a specimen of A. digitata in Limpopo Province, South Africa, was considered to be the largest living individual, with a maximum circumference of 47 m and a diameter of about 15.9 m. The tree has since split into two parts, so the widest individual trunk may now be that of the Sunland baobab, or Platland tree, also in South Africa. The diameter of this tree at ground level is 9.3 m and its circumference at breast height is 34 m.

 

Adansonia trees produce faint growth rings, probably annually, but they are not reliable for aging specimens, because they are difficult to count and may fade away as the wood ages. Radiocarbon dating has provided data on a few individuals. A specimen of A. digitata known as Grootboom was dated and found to be at least 1275 years old, making it among the oldest known angiosperm trees.

 

HABITAT

The Malagasy species are important components of the Madagascar dry deciduous forests. Within that biome, Adansonia madagascariensis and A. rubrostipa occur specifically in the Anjajavy Forest, sometimes growing out of the tsingy limestone itself. A. digitata has been called "a defining icon of African bushland".

 

WATER STORAGE

Baobabs store water in the trunk (up to 100,000 litres) to endure the harsh drought conditions particular to each region. All occur in seasonally arid areas, and are deciduous, shedding their leaves during the dry season.

 

USES

Since 2008, interest has been increasing for developing baobab seeds or dried fruit powder for consumer products. As of 2010, the potential international market was estimated at $1 billion per year.

 

Some species are also sources of fiber, dye, and fuel. Indigenous Australians used the native species A. gregorii for several products, making string from the root fibers and decorative crafts from the fruits. The fresh fruit is said to taste like sherbet. A large, hollow baobab south of Derby, Western Australia, was used in the 1890s as a prison for convicts on their way to Derby for sentencing. The Boab Prison Tree, Derby, still stands and is now a tourist attraction.

 

The leaves of A. digitata are eaten as a leaf vegetable. The seeds of some species are a source of vegetable oil.

 

The fruit has a velvety shell and is about the size of a coconut, weighing about 1.5 kilograms. It has an acidic, tart flavor, described as "somewhere between grapefruit, pear, and vanilla".

 

The dried fruit powder of A. digitata contains about 12% water and modest levels of various nutrients, including carbohydrates, riboflavin, calcium, magnesium, potassium, iron, and phytosterols, with low levels of protein and fats. Its contents of dietary fiber (around 50% by weight), ascorbic acid (vitamin C), and thiamin were assessed to be especially high.

 

In Zimbabwe, the fruit is used in traditional food preparations which include "eating the fruit fresh or crushed crumbly pulp to stir into porridge and drinks". Malawi women have set up commercial ventures harvesting the baobab to earn their children's school fees.

 

In the European Union (EU) prior to commercial approval, baobab fruit powder was not available for ingredient uses, as legislation from 1997 dictated that foods not commonly consumed in the EU would have to be formally approved first. In 2008, baobab dried fruit pulp was authorized in the EU as a safe food ingredient, and it was later granted GRAS status in the United States.

 

FOOD USES

The powdery white interior may be used as a "thickener in jams and gravies, a sweetener for fruit drinks, or a tangy flavor addition to hot sauces". The fruit pulp and seeds of A. grandidieri and A. za are eaten fresh. In Tanzania, the dry pulp of A. digitata is added to sugar cane to aid fermentation in beermaking. The flavor of limited-release Japanese soda Pepsi Baobab was described as "liberating" by PepsiCo.

 

In Angola, the dry fruit is usually boiled and the broth is used for juices or as the base for a type of ice cream known as gelado de múcua.

 

ECOLOGY

Baobabs are important as nest sites for birds, in particular the mottled spinetail and four species of weaver.

 

WIKIPEDIA

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AFRIKANISCHER AFFENBROTBAUM

Der Afrikanische Affenbrotbaum (Adansonia digitata), auch Afrikanischer Baobab (von arabisch bu-hubub) genannt, zählt zur Unterfamilie der Bombacoideae in der Familie der Malvengewächse (Malvaceae). Er gehört zu den bekanntesten und charakteristischsten Bäumen des tropischen Afrika.

 

Der wissenschaftliche Gattungsname ehrt den europäischen Entdecker des Baums, den französischen Naturforscher Michel Adanson, der im 18. Jahrhundert in Saint-Louis den ersten Botanischen Garten Senegals anlegte. Das Artepitheton digitata spielt auf die Form der Blätter an, die sich aus fünf bis neun Einzelblättchen zusammensetzen, welche entfernt an die Finger einer menschlichen Hand erinnern.

 

BESCHREIBUNG

VEGETATIVE MERKMALE

Der Affenbrotbaum zeichnet sich durch einen relativ kurzen, extrem dicken Stamm aus. So steht in Südafrika im Letaba-Distrikt ein Affenbrotbaum, der bei einer Höhe von 19 Metern einen Stammdurchmesser von 10,64 Metern aufweist. In Ostafrika treten sehr häufig flaschenförmige Stammformen auf, bei denen sich der Stamm abrupt in wenigen Metern Höhe stark verjüngt.

 

Die Baumkrone besteht aus kräftigen, oft unförmig erscheinenden Ästen, die eine weit ausladende Krone bilden. Im unbelaubten Zustand erinnert die Astkrone an ein Wurzelsystem, was zu der Legende beigetragen hat, der Affenbrotbaum sei ein vom Teufel verkehrt herum gepflanzter Baum.

 

Der Stamm ist häufig tief gefurcht oder weist kehlige Vertiefungen auf. Die graubraune bis graue Rinde ist zwischen fünf und zehn Zentimeter dick. Deshalb kann der Baum kleinere Buschbrände relativ unversehrt überstehen. Sie ist außen hart und innen faserig. Junge Bäume haben zuerst eine Pfahlwurzel. Mit zunehmendem Alter des Baumes entwickelt sich ein Lateralwurzelsystem, das bis in 1,8 Meter Tiefe reicht. In horizontaler Richtung erstreckt sich das Wurzelsystem weiter als die Baumhöhe.

Bei Baobabs werden entsprechend der Stammform vier Entwicklungsphasen unterschieden: schmale Schösslinge, Kegelförmige, Flaschenförmige und Alte. Schösslinge (bis 10–15 Jahre) wachsen zunächst ohne ausgeprägtes Dickenwachstum zu einer Höhe von vier bis sechs Metern heran, die Äste ragen spitzwinklig nach oben. Auf geeigneten Standorten wachsen die jungen Baobabs anfangs jährlich zwischen 80 und 100 Zentimetern. Dann schwillt der Stamm zu einer Kegelform an (bis 60 bis 70 Jahre), der Baum wird 5 bis 15 Meter hoch und bis zu 7 Meter dick, und der Baum blüht erstmals. In einem Alter von 30 bis 40 Jahren beginnen die Äste rechtwinklig vom Stamm weg zu wachsen und nehmen ab diesem Zeitpunkt in ihrem Längenwachstum deutlich zu. Danach ist der Baum mit 10 bis 20 Metern in der Höhe ausgewachsen, der Stamm nimmt in der Dicke nur langsam zu und entwickelt eine Flaschenform (200–300 Jahre). Ein Baum kann im Alter von einhundert Jahren bereits einen Stammdurchmesser von vier bis fünf Metern erreicht haben. Schließlich entwickelt der Baum eine ausladende Krone und wächst nur noch sehr langsam in die Breite; hohle und mehrfache Stämme sind häufig zu finden (Alter: bis zu 800 Jahre).

 

BLÄTTER

Der Affenbrotbaum ist ein periodisch laubabwerfender Baum. Die einfachen oder handförmigen, langstieligen und wechselständigen Laubblätter erscheinen an den Zweigenden im Frühsommer kurz vor dem Beginn der Regenzeit und entwickeln sich vollständig innerhalb von vier Wochen. Bleibt der Regen aus oder ist die Regenmenge sehr gering, verzögert sich die Blattentwicklung.

 

Affenbrotbäume treiben zuerst Blätter von einfacher elliptischer Form aus, die jedoch sehr frühzeitig wieder abgeworfen werden; auch an jungen Pflanzen sind die Blätter einfach. Ihnen folgen glänzend grüne Laubblätter, die fünf- bis neunteilig sind. Sie haben einen Durchmesser von etwa 20 Zentimetern; die Blätter oder Blättchen sind jeweils ganzrandig und bespitzt bis zugespitzt. Der Blattstiel ist bis 16 Zentimeter lang.

 

BLÜTEN

Das Alter, in dem der Baum das erste Mal Blüten ansetzt, ist abhängig von seinem Verbreitungsgebiet. In Westafrika blüht der Affenbrotbaum erstmals im Alter von acht bis zehn Jahren, in Ost- und Südafrika frühestens mit 16 Jahren.

 

Der Blütenansatz erfolgt vier Wochen nach der Blattentwicklung. Die Hauptblütezeit beträgt vier Wochen, die einzelne Blüte blüht dagegen nur 24 Stunden. In dieser Zeit ist sie für etwa 16 bis 20 Stunden bestäubungsfähig.

 

Die zwittrigen Blüten mit doppelter Blütenhülle erscheinen meist einzeln oder paarig. Die sehr großen Blüten sind von wachsig-weißer Farbe und hängen an langen Stielen von den Blattachseln herab. Sie bestehen aus fünf Kronblättern, die sich ein wenig überlappen und 4,5 bis 5 Zentimeter breit und 12 Zentimeter lang sind. Sowie einem drei- bis fünflappigen, leicht haarigen Kelch. Jede Blüte beinhaltet 720 bis 1.600 rasierpinselförmig angeordnete Staubblätter, die an ihrer Basis zu einer 1,5 bis 4,5 Zentimeter langen, schmalen Röhre (Androphor) zusammengewachsen sind. Der mehrkammerige Fruchtknoten ist oberständig, mit einem langen und vorstehenden Griffel mit einer mehrlappigen Narbe. Auch hier zeigen sich geografische Unterschiede. In Ost- und Südafrika ist der Blütenstiel lediglich 20 Zentimeter lang, in Westafrika dagegen bis zu 90 Zentimeter.

 

Die für Menschen auf Grund ihres süßlichen Aasgeruches unangenehm riechenden Blüten öffnen sich ab dem späten Nachmittag und sind am nächsten Morgen ganz offen. Während der Nacht werden sie durch Flughunde wie den Palmen- und den Nilflughund bestäubt. Auch der Großohr-Riesengalago, der Senegal-Galago und verschiedene Nachtfalter besuchen die Blüten und tragen in kleinerem Umfang zur Bestäubung bei.

 

FRÜCHTE UND SAMEN

Nach der Bestäubung entwickeln sich an den langen Stielen innerhalb von acht Monaten holzige und samtig behaarte, nicht öffnende, vielsamige Kapseln, die je nach Verbreitungsgebiet unterschiedlich geformt sind. Bei in Angola verbreiteten Affenbrotbäumen ist die Frucht von länglicher Form, in den anderen natürlichen Verbreitungsgebieten eher ei- bis kugelförmig. Die an Stielen herabhängenden Früchte werden 25 bis 50 Zentimeter lang. Sie verfärben sich während des Reifungsprozesses von Grün über Gelb in ein Graubraun.

 

Das auch für den Menschen essbare Fruchtfleisch ist weiß und trocken-mehlig, schmeckt durch den Vitamin-C-Gehalt säuerlich und ist von einer Konsistenz, die in etwa an feste, brüchige Watte erinnert. Darin eingebettet sind die dunkelbraunen Samen der Früchte, die man herausbrechen und gleichfalls essen kann. Sie sind relativ glatt, haselnussgroß, nierenförmig und sehr fettreich.

 

Vor allem Elefanten und Paviane, aber auch Antilopen und Kleinsäuger fressen die Früchte und nehmen dabei auch die Samen auf, die aber den Verdauungstrakt unaufgeschlossen passieren und von Vögeln aus dem ausgeschiedenen Kot herausgepickt werden. Die Samen bleiben mehrere Jahre keimfähig. Ihre lange Keimruhe endet in der Natur vermutlich durch Buschfeuer, langanhaltende Regenfälle oder die Verdauung durch Elefanten (Endochorie).

 

Unbehandelt beträgt die Keimfähigkeit der Samen unter 20 %. Man kann sie künstlich keimfähig machen, indem sie mit kochend heißem Wasser übergossen und etwa einen Tag in der Flüssigkeit stehen gelassen werden. Je nach Witterungsbedingungen können solcherart vorbehandelte Samen dann nach drei Wochen bis sechs Monaten zur Keimung kommen. Auch Säurebehandlung und Anschleifen der dicken Samenschale können die Keimfähigkeit steigern.

 

ALTER

Die Mächtigkeit der Bäume und ihre unregelmäßige Wuchsform hat immer wieder dazu geführt, dass ihr Alter überschätzt wurde. So war David Livingstone der Überzeugung, dass ein Baum, den er am Sambesi entdeckte, ein Alter von mindestens 4000 Jahren aufweise. Umfangreiche Untersuchungen in Kenia, Mali, Sudan, Tansania und Sambia haben jedoch gezeigt, dass nur sehr wenige Affenbrotbäume älter als 400 Jahre sind.

 

2018 berichteten Forscher von einem teilweisen bzw. vollständigen Absterben von 9 der 13 ältesten Baobabs innerhalb der vergangenen zwölf Jahre. Die Ursache hierfür sei unbekannt; womöglich hätten Klimaveränderungen einen Einfluss. Der Studie zufolge sei der weltweit älteste Baobab, Panke in Simbabwe, nach über 2.500 Jahren (2.429 [±14] Jahre mit Radiokohlenstoffmethode gemessen) in den Jahren 2010–2011 abgestorben. Der älteste weitgehend intakte Baobab sei nun Humani Bedford Old baobab in Simbabwe mit einem geschätzten Alter von 1.800 Jahren.

 

CHROMOSOMENZAHL

Die Chromosomenzahl beträgt 2n = 160.

 

VERBREITUNG UND SYSTEMATIK

Der Affenbrotbaum ist die charakteristische Baumart der trockenen Baumsavanne des afrikanischen Tieflands südlich der Sahara. Er fehlt dagegen in den zentralafrikanischen Regenwäldern. Das natürliche Verbreitungsgebiet reicht von der Sahelzone bis in den Transvaal. Der Baum ist frostempfindlich, die südliche Verbreitungslinie also durch die Frostgrenze entlang des 15. Breitengrades bedingt.

 

Über sein Verbreitungsgebiet zeigt er deutliche Unterschiede im Erscheinungsbild. Bis jetzt fehlt jedoch eine systematische Untersuchung, ob die Unterschiede in der Stammform sowie in Form und Größe der Blüten und Früchte auf die Zugehörigkeit der Einzelbäume zu unterschiedlichen Unterarten zurückzuführen sind. Häufige Begleitbäume sind Akazien, Schirmakazien und Tamarindenbäume.

 

An den semiariden Lebensraum in einer Höhenlage von 450 bis 600 Metern mit jährlichen Niederschlagshöhen zwischen 300 und 500 Millimetern ist der sonnenliebende Baum durch seine besondere Fähigkeit zur Wasserspeicherung angepasst. Er ist deshalb in diesen Gebieten am häufigsten zu finden. Während der Regenzeit, die in seinem Verbreitungsgebiet zwischen sechs Wochen und fünf Monaten andauert, saugt ein Baum, der ein Volumen von bis zu 200 Kubikmetern einnehmen kann, mit seinen schwammigen Fasern bis zu 140.000 Liter Wasser auf, die er für die Trockenzeit speichert. Der Stamm kann sich aufgrund der Wasserspeicherung während der Regenzeit um mehrere Zentimeter verdicken.

 

Affenbrotbäume sind sowohl in Küstennähe als auch in Höhenlagen bis zu 1500 m ü. NN zu finden. Das Vorkommen in den Küstenwäldern ist vermutlich auf Anpflanzungen zurückzuführen. Diese Verbreitungsgebiete zeichnen sich durch deutlich andere Niederschlagshöhen aus. Die Art kann über längere Zeit bei jährlichen Niederschlägen unter 100 Millimetern überdauern, Verhältnisse, wie sie zum Beispiel in Mauretanien herrschen. Andererseits kommt der Affenbrotbaum auch mit vergleichsweise hohen jährlichen Niederschlägen von 1400 Millimetern und mehr zurecht, insbesondere, wenn er auf gut wasserdurchlässigem Grund steht. Staunässe, schwere Lehmböden sowie temporäre Überschwemmungen toleriert der Baobab nicht. Beste Wachstumsvoraussetzungen findet er auf kalkhaltigen und tiefgründigen Böden.

 

Durch den Menschen wurde der Baobab in anderen Regionen eingeführt (sogenannte Hemerochorie). So ist sein Vorkommen in Arabien und in Indien vermutlich auf arabische Händler zurückzuführen, die den Baum in der Volksmedizin nutzten und ihn in Indien und Arabien bereits im 13. Jahrhundert einführten. Der Baum ist außerdem auf den Kapverdischen Inseln, auf Madagaskar und Sri Lanka sowie in Australien zu finden. Als Ziergehölz wird er gelegentlich in Florida, auf Haiti, den Philippinen und Java angepflanzt.

 

TIERE SEINES LEBENSRAUMES

Elefanten nutzen die Fähigkeit des Affenbrotbaumes zur Wasserspeicherung. Mit den Stoßzähnen brechen sie die Rinde des Affenbrotbaums auf, entfernen mit dem Rüssel die feuchten Fasern im Bauminnern und kauen diese, um so Feuchtigkeit zu gewinnen. Dabei entstehen große Hohlräume in den Bäumen, die dazu führen können, dass die Bäume kollabieren. Es sollen schon Elefanten durch plötzlich umstürzende Affenbrotbäume erschlagen worden sein.

 

Große Elefantenpopulationsdichten in verschiedenen Nationalparks führten und führen zu einer Gefährdung der Bestände des Baobab, da dessen natürliche Sukzession nicht ausreicht, die Bestandsdichte zu erhalten. Besonders in den Nationalparks Simbabwes gibt es mittlerweile so viele Elefanten, dass sie das langfristige Überleben der Affenbrotbaumbestände gefährden. In anderen Regionen, in denen aufgrund des Bevölkerungsdrucks die landwirtschaftliche Nutzung intensiviert wurde, fehlen dagegen Wildtiere, die die Samen der Affenbrotbäume verbreiten. Auch wenn man die Bäume, die nur sehr schwer zu roden sind, in der Regel stehen lässt, wenn Land einer landwirtschaftlichen Nutzung zugeführt wird, ist damit die natürliche Verjüngung der Bestände unterbunden.

 

Der Affenbrotbaum ist Wirtspflanze für eine Reihe von Insekten, die als landwirtschaftliche Schädlinge betrachtet werden, und Nebenwirt einiger, besonders für Kakao- und Baumwollpflanzungen problematischer Schadinsekten. Rodungen von Affenbrotbäumen haben jedoch gezeigt, dass diese Schädlinge auf andere Wirtspflanzen ausweichen, wenn Affenbrotbäume fehlen.

 

Der Affenbrotbaum bietet außerdem zahlreichen weiteren Tierarten Schutz und Nahrung. So nisten in der Krone der Affenbrotbäume beispielsweise Webervögel und Sperlingspapageien; Galagos suchen dort Schutz. Höhlen im Stamm und in den Ästen werden von Blauracken, Eisvögeln, Schleiereulen, Nashornvögeln und einer Reihe von Arten der Langflügelpapageien und Unzertrennlichen zum Brüten genutzt. In einzelnen Regionen brütete der Graukopfpapagei ausschließlich in Höhlen des Affenbrotbaums. Die Früchte des Baums werden außer von Vögeln auch von Elefanten und Pavianen sowie Antilopen und einer Reihe von Kleinsäugern gefressen.

 

VERWENDUNG

Die San, Bewohner der Kalahari-Wüste, zapfen direkt den Wasservorrat der Bäume an, um ihren Flüssigkeitsbedarf zu decken. Auch Fruchtfleisch, Samen, Rinde, Blätter und Sprösslinge des Affenbrotbaums sind vielseitig einsetzbar; die Höhlungen des Baumes werden außerdem als Speicher für Getreide und Wasser verwendet.

 

Ähnlich der Rolle, die früher Linden und Eichen im mitteleuropäischen Dorfleben innehatten, spielt der Affenbrotbaum außerdem im afrikanischen Leben eine große Rolle. An zentral gelegenen Bäumen finden in vielen Dörfern Märkte, Verhandlungen und sonstige soziale Ereignisse statt.

 

AFRKANISCHE VOLKSMEDIZIN

In der afrikanischen Volksmedizin findet nahezu jeder Teil des Affenbrotbaums Verwendung. So werden die Früchte beispielsweise gegen Infektionen und Krankheiten wie Pocken und Masern eingesetzt. Die Blätter werden bei Erkrankungen wie Ruhr, Diarrhöe, Koliken und Magen-Darm-Entzündungen eingenommen. Die Samen werden als Herzmittel, bei Zahnschmerzen, Leberinfektionen und Malaria-Erkrankungen genutzt.

 

Biochemisch nachgewiesen wurde das Vorkommen von Proanthocyanidinen im Perikarp der Früchte. Allerdings stehen placebokontrollierte klinische Studien zur Bewertung der phytopharmakologischen Wirkstoffe aus.

 

NAHRUNGSMITTEL

Das Fruchtfleisch und die Samen sind reich an Proteinen, Kohlenhydraten und Öl und enthalten besonders die Mineralien Calcium, Kalium und Magnesium. Nach Entfernung der Samen und Fasern wird das Fruchtfleisch getrocknet und entweder unverarbeitet gegessen oder in Milch oder Breie gemischt. Aus den fettreichen Samen gewinnt man durch Pressen ein Öl, welches reich an Palmitinsäure ist und eine hohe oxidative Stabilität aufweist; in Pulverform dient es zum Andicken von Suppen. Die Samen werden auch geröstet gegessen oder fermentiert als Gewürz verwendet.

 

Die Blätter des Affenbrotbaums werden außerdem als Gemüse genutzt, indem sie wie Spinat zubereitet entweder frisch gegessen oder getrocknet und pulverisiert werden. 100 Gramm haben einen Energiewert von durchschnittlich 289 kJ (69 kcal) und enthalten unter anderem 3,8 Gramm Eiweiß sowie 50 Milligramm Ascorbinsäure. In Nigeria werden die Blätter als kuka bezeichnet. Kuka-Suppe ist eine für dieses Land typische Spezialität.

 

Auch zur Getränkeherstellung sind die Früchte geeignet: Das Fruchtfleisch kann bierartig vergoren werden. Im Sudan wird aus Fruchtfleisch mit Wasser ein Getränk unter dem Namen Tabaldi hergestellt.

 

WEITERE VERWENDUNG

Der Baum liefert darüber hinaus Material für Kleidung, zum Dachdecken, Halsschmuck, Schnüre und Seile, Netze, Matten, Hüte, Tabletts, Kisten, Körbe und Papier. Verwendet werden dafür die Fasern des inneren Bastes, die sehr dauerhaft und kräftig sind. Sie werden gewonnen, indem die Rinde der Bäume abgeschält wird. Ähnlich wie bei Korkeichen regeneriert sich die Rinde wieder, so dass die Bäume wiederholt als Bastlieferanten genutzt werden können. Aus den Wurzeln wird ein roter Farbstoff gewonnen; der Pollen ergibt, vermischt mit Wasser, einen Klebstoff. Aufgrund des hohen Pottascheanteils wird aus der Asche verschiedener Baumteile außerdem Seife hergestellt.

 

Affenbrotbäume, die einen hohlen Stamm haben, sollen gelegentlich als Gefängnis oder Toilette verwendet werden; aus Westafrika wird berichtet, dass hohle Affenbrotbäume auch als Begräbnisstätte fungieren.

 

Forstwirtschaftlich wird der Affenbrotbaum dagegen nicht genutzt. Aufgrund seiner Elastizität ist das leichte Holz nur schwer mit der Axt zu bearbeiten, und es verrottet sehr schnell.

 

MYTHOLOGIE UND LITERATUR

Aufgrund seines Aussehens ranken sich mehrere Legenden um den Affenbrotbaum.

 

Nach einer in Afrika weit verbreiteten Vorstellung riss der Teufel den Baum aus und steckte ihn anschließend mit den Zweigen zuerst in den Boden, so dass die Wurzeln nun in die Luft ragen. Einer anderen Erzählung zufolge wollte der Baum bei seiner Entstehung schöner als alle anderen Bäume werden. Als ihm dies jedoch nicht gelang, steckte er seinen Kopf in die Erde und das Wurzelwerk ragte gegen den Himmel. Aus dem Reich der Schöpfungsmythologie erschließt sich uns eine weitere Erklärung: Als am Anbeginn der Welt die Hyäne beim ersten Blick ins spiegelnde Wasser ihre eigene Hässlichkeit erkannte, war sie darüber sehr erzürnt. Sie riss einen Baobab aus und schleuderte ihn gen Himmel, um ihren Schöpfer zu treffen, der ihr dies angetan hatte. Der Baum jedoch verfehlte sein Ziel, stürzte zurück zur Erde, blieb dort umgekehrt im Boden stecken und wächst seither mit den Wurzeln nach oben.

 

Als Sitz von Göttern und Geistern spielt der Baobab außerdem in einer Reihe weiterer afrikanischer Legenden und Sagen eine Rolle.

 

In der modernen westafrikanischen Literatur steht der Baobab häufig als ein Symbol des traditionellen afrikanischen Lebens und der unberührten, ewigen Natur. Orte mit "heiligen" Baobabs werden oftmals als Sinnbild des Garten Eden verwendet.

 

Auch in die europäische Kinderliteratur hat der Baum Eingang gefunden. In Antoine de Saint-Exupérys Geschichte Der Kleine Prinz sorgt sich dieser, dass Baobabs seinen kleinen Asteroiden überwuchern und mit ihrem Wurzelwerk sprengen könnten: „Die Affenbrotbäume beginnen damit klein zu sein, bevor sie groß werden.“

 

Auch in der modernen deutschsprachigen Lyrik ist der Affenbrotbaum gelegentlich als Sujet anzutreffen (so z. B. bei Paul Celan). Hans Magnus Enzensberger benutzt den Affenbrotbaum als Bild für das Neuronale Netz.

 

WIKIPEDIA

Componentes del Regimiento de Infantería “Inmemorial del Rey Nº1 del Cuartel General del Ejército han estado desde el comienzo de la borrasca “Filomena” realizando labores de retirada de hielo y nieve acumulada tanto en el interior del “Palacio Buenavista” como en los viales de acceso al mismo, en concreto en las calles Prim y Barquillo, con el fin de permitir la movilidad en la zona y el acceso al Acuartelamiento; demostrando una vez más el compromiso del Regimiento con la sociedad y su espíritu de servicio .

#BorrascaFilomena

Arlo by Michele Wang - upsized

Components:-

6 servings water 5 tea bags of green tea leaf (or tea of choice) 1 teabag associated with black tea 3 peaches (organic in case available), sliced using the skin on 1 limescale, halved 1/8 goblet raw coconut mister or sweetie, optional (adjust according to the level associated with...

 

tdna.us/iced-tea-with-peaches-lime/

Fisher Investments MarketMinder Image: Key US GDP Components (Q1 2003 = 100)

Source: US Bureau of Economic Analysis

Cover Story: www.marketminder.com/s/fisher-investments-us-gdp-growth-a...

An example of subway signaling components that were damaged as a result of flooding during Hurricane Sandy.

 

Photo taken at the 207th Street Yard in Upper Manhattan. Please credit: Metropolitan Transportation Authority / Deirdre Parker.