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The text reads:
'LICENSED ONLY FOR
GOVERNMENTAL AND NOT
FOR COMMERCIAL USES
NOT FOR TOLL AND
NOT FOR RESALE
SEPT 15 1942
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...
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.
Special Thanks
CycleEXIF
www.cycleexif.com/bianchi-mini-velo
My collections were featured on the web.
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Special Thanks
GESSATO
blog.gessato.com/2012/08/14/bianchi-mini-velo-7-by-jin-bu...
My collections were featured on the web.
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Bianchi Mini Velo 7. "Shes So Charming!"
This is a simple SOIC->DIP adapter, made by tediously soldering wires to the pins of the chip (although it looks like they're shorting out, they are actually separated by a fraction of a mm) and then soldering to a DIP socket. I tried both regular and machine pin sockets while making this, and I found the machine pin type works the best, because you can easily fill the holes with solder. (The standard kind is more difficult.)
En el municipio de Uribia (La Guajira), se llevó a cabo la segunda feria de inclusión productiva, en la que indígenas wayús, beneficiarios del programa IRACA de Prosperidad Social, mostraron los resultados de las huertas comunitarias en el marco del componente de seguridad alimentaria, y diferentes productos como resultado de los proyectos productivos apoyados por el programa.
En el evento se expusieron diferentes productos con el fin de diversificar la oferta de acuerdo con las necesidades e intereses de los empresarios, y en línea con las dinámicas del mercado como mochilas, chinchorros, hamacas, sombreros, guaireñas, ponchos y caminos de mesa.
“Generar este espacio de acercamiento con las comunidades étnicas nos permite materializar relaciones de confianza, que no es solo narrativa, esto genera acciones. Esta es una muestra de que sí es posible que se trabaje por un mejor país. Más allá de que se concreten negocios, el hecho de exponer en escena los productos de nuestros emprendedores, es un paso que abre oportunidades de negocio", afirmó la subdirectora de Programas y Proyectos de Prosperidad Social, Ana María Palau.
El propósito de la feria fue articular la integralidad de las dimensiones sociales, económicas y medioambientales para la erradicación de la pobreza, con medidas que abarcan diferentes esferas donde se aprovechan al máximo las capacidades y los recursos a través de políticas que impactan y reduzcan la pobreza en Colombia.
"El programa IRACA es una luz para muchas familias que hoy estamos presentes en este espacio donde podemos mostrar nuestro gran potencial. La cultura es un pilar para el desarrollo de nuestras comunidades y gracias a Prosperidad Social hemos hecho patria. Sentimos la presencia del Estado", dijo Alicia Montiel, autoridad espiritual Piachii de Riohacha, que hace parte de los 1.200 beneficiarios del programa.
“Estas actividades son el reflejo de la transversalidad e impacto de los programas de la entidad, orientados a alcanzar los grandes retos en superación de pobreza establecidos para este cuatrienio: lograr que 1,5 millones de personas superen la pobreza extrema, que 2,9 superen la pobreza monetaria y 2,5 millones superen la pobreza multidimensional", afirmó Palau.
Esta feria fomentó la creación de oportunidades de negocio con el objetivo de visibilizar los productos que son cultivados y trabajados por colombianos que están superando sus condiciones de vulnerabilidad.
A través del programa IRACA, Prosperidad Social realiza una intervención rural integral con enfoque diferencial, con proyectos de seguridad alimentaria y fomento de prácticas productivas, que permite empoderar a las comunidades en su propio desarrollo. La población atendida son los hogares o comunidades étnicas indígenas y afrodescendientes.
Uribia Feria de Inclusión Productiva Étnica. / Nov 27, 2019. (Fotografía Oficial Prosperidad Social / Joel González).
Esta fotografía oficial del Departamento Administrativo para la Prosperidad Social está disponible sólo para ser publicada por las organizaciones de noticias, medios nacionales e internacionales y/o para uso personal de impresión por el sujeto de la fotografía. La fotografía no puede ser alterada digitalmente o manipularse de ninguna manera, y tampoco puede usarse en materiales comerciales o políticos, anuncios, correos electrónicos, productos o promociones que de cualquier manera sugieran aprobación por parte del Departamento Administrativo para la Prosperidad Social.
Prosperidad Social Página Web / Twitter / Facebook / Youtube / Instagram / Soundcloud
Vrijdag namiddag besteld, zelfde dag pakje aangekomen in Memphis om 12:03AM lokale tijd en maandag om 10h36 afgeleverd. Rapper moet dat niet gaan!
Handig is vooral de SMD box met 1400 capaciteiten 0805. Zo kan ik eenvoudiger optimaliseren, je moet nu eenmaal naar SMD overschakelen omdat bepaalde componenten niet meer beschikbaar zijn in DIL. Ook de afmetingen moeten kleiner.
Nu nog de SMD pcb tekenen. Doel is een nog betere IR detector te bouwen die heel gevoelig is, ook voor kleine donkere beestjes in volle vlucht, en dit overdag waarbij er ook nog veel zonlicht aanwezig is. Of het echt beter zal worden moeten we afwachten. Zodra er resultaten zijn komen er wel nieuwe beelden.
Necklace made for the Art Jewelry Elements component of the month blog hop.
fulgorine.wordpress.com/2013/09/30/aje-september-seedpod/
Focal seed pod by Lesley Watts, polymer clay beads & necklace by me.
Elephant Parade Rotterdam will take place from September 1 until November 17 2007. Elephant Parade is an initiative of Marc and Mike Spits (father and son).
Background Elephant Parade
Elephant Parade is a world wide event created to make people aware of the fact that in Asia elephants are an endangered species. Elephant Parade supports the elephant through the sale and auction of Elephant Parade products. Additionally, we create awareness for elephants through our Elephant Parade. It's our mission to help save the elephant. A world without elephants is unimaginable but can become reality if we don't act now!
Elephant Parade is a unique art and public relations project which combines several goals. Not only does Elephant Parade support Friends of the Asian Elephant Foundation but brands/companies can participate in an international oriented art and pr event which will create a big impact on a local and national level.
A limited number of national and international companies will have the possibility to ‘marry' the original copyright protected designs for their products and services on an exclusive basis.
Elephant Parade presents (pop)art in a fun and different manner. Additionally the Asian elephant gets much needed attention and financial support through our and the participant efforts.
For more info visit their website.
LIFE International, June 23, 1969
archive.org/details/life-international-1969-june-23-no.-1...
Apollo 10 (May 18–26, 1969) was the fourth human spaceflight in the United States' Apollo program and the second to orbit the Moon. NASA, the mission's operator, described it as a "dress rehearsal" for the first Moon landing (Apollo 11, two months later). It was intended to test all spacecraft components and procedures short of actual descent and landing.
996TT Test Fitment
Front:
18×9” ET46 SM-10 wheels in anthracite (Profile 1)
255/35-18 Toyo R888 Tires
Rear:
18×12” ET45 SM-10 wheels in anthracite (Profile 3)
315/30-18 Toyo R888 Tires
We were able to fit these aggressive wheel and tire specifications due to the 996TT’s coilover kit, Bilstein PSS10 with RSS components and Camber: F = -2.0, R = -1.8, Toe: F = 0.04 IN, R = 0.12 IN). We typically recommend -2.5° front camber with these specifications to eliminate rubbing and ensure proper utilization of the tires.
The wires on the left are for system RAM. These are the trickiest wires on the board- they are soldered to individual traces, most of which are only accessible in the narrow gap between the CPU and RAM chips.
The wires on the right are for the NAND flash's MMC bus. I can use them to read, write, and trace flash memory.
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
My Main instrument Panel components; I designed using CAD and just received the results from the machine shop. Took a lot of help from David Allen to get this far.
3D Design
www.flickr.com/photos/24409839@N07/6849951075/in/datepost...
Generator and magneto. Like the original system, the MZB does not need a battery to start or run. On this kit, the rotor hit the crank seal and the trigger unit plate, and had to be machined with a lathe to fit.
Los principales componentes que se necesitan para habilitar VoIP son los siguientes:
•Componentes VoIP del servidor front-end
•Componentes de integración con RTC
•Componentes VoIP de la red perimetral
Componentes VoIP del servidor front-end
Los principales componentes VoIP ubicados en...
I'm pleased as punch to see this project completed (other than adding a lockable drawer in the empty slot about 1/3 the way down from top. Proper control of the audio/visual system in my office's main committee room has been a LONG time coming!
We've went somewhere over the rainbow with resin casting. It will be all about color for a while.
Sterling silver, resin, recycled antique components, faceted crystals.
This waterproof tablet is serious about entertainment. Hear every beat thanks to Hi-res audio, noise canceling technology and front stereo speakers. See every shade on the 8” (20.3 cm) screen bursting with Sony’s display technology. With an impressive rating, you won't ever have to worry about water or dust getting in the way of performance. This super-light, super-slim tablet is a true feat of engineering - crafted from the highest-quality materials with clean lines and a rounded aluminum frame.
Launched: 2014 November
Chipset: Qualcomm Snapdragon 801 (Quad-core 2,5 GHz)
Memory: 3 GB RAM, 16 GB internal storage, micro SDXC slot
Screen: 8-inch TFT LCD, 1200x1920, 283 dpi
Dimensions: 213.4 x 123.6 x 6.4 mm
Weight: 270 g
Photo: Thomas Ohlsson Photography
www.thomasohlsson.com | 500px | Facebook | Flickr | Instagram
El Niño Pepe y su Misticismo en Izalco
Por Edgar Avelar
La fiesta del Niño Pepe es muy singular, ya que posee una tradición que no se encuentra en ninguna otra parte del país. Tal y como manda la costumbre de las Cofradías izalqueñas, previa fiesta del Santo-a, se ha de salir a "demandar" las limosnas por los respectivos barrios, con el único fin de recaudar fondos para el desarrollo de las celebraciones.
Pero, para el caso de nuestro emblemático Niño, esta "demanda" ofrece a propios y extraños el componente "único", donde de nuevo, el sincretismo religioso se hace presente: salen mis izalcos por las calles con la Sagrada Efigie dentro de una cuna, que más bien parece una cueva.
Lo acompañan el pito y el tambor indígenas y un grupo selecto de cipotes, quienes portan a la altura de la cintura, sendos carapachos de tortuga, que han sido pintados de axiote y quienes al transitar las calles del pueblo, golpean con palillos de "palo colorado", produciendo a la escena, un sonido muy peculiar. Debido a esta manifestación cultural muy izalqueña, también al "pepe", le llamamos tradicionalmente en Izalco: "El Niño de las Tortugas".
Reseña Histórica.
Cuentan los abuelos, que el fatídico e inolvidable terremoto de Santa Marta hacia 1773, dejó además de la ruina total de la extinta Parroquia indígena de Nuestra Señora de la Asunción, la pérdida irrecuperable de la mayoría de las imágenes devocionales que ésta poseía.
Las efigies de "La Sagrada Familia", no fueron la excepción, pero, para este caso curiosamente, sólo la figura del Niño Dios, sobrevivió al desastre. Tras el suceso, las autoridades eclesiales mandaron extraer de la severamente dañada edificación, la poca imaginería sobreviviente y ordenaron que éstas quedasen bajo el cuido de los vecinos de Asunción.
A partir de ese momento, comienza la historia muy singular de esta infante figura de Cristo, que en nuestros días goza de mucho arraigo en la devoción popular de los izalqueños. El Sagrado Niño, al encontrarse ya sin la Virgen y San José, prontamente fue conocido por los izalcos como "El Niño Pepe".
Este término -Pepe-, es el que se utiliza para identificar a alguien, que por alguna razón se ha quedado sin padres, significando pues, "huérfano". Conocido pues como "El Niño Pepe" para los más ladinizados, o "Ne Cúnet Pehpe" para los naturales, comenzó a ser considerado como miembro importante dentro del conglomerado de Cofradías indígenas del pueblo.
Él, nunca ha poseído Mesa Altar propia, sino que desde siempre, ha estado anexo a Cofradías, principalmente las de la antigua zona limítrofe entre ambos poblados. A este respecto, me cuenta Don Felipe Pilía Chile, que el Niño Pepe estuvo donde Santa Lucía, así como también junto al "Justo Juez"; actualmente, pertenece a la Cofradía de San Gregorio Magno.
Siguiéndole la pista, voy a su Cofradía y pregunto directamente a su Mayordoma, Doña Ana Morón de Musto sobre la tradición de Él, quien tras ofrecerme el chocolate con pan de bollo "de rigor", me cuenta:
"Al Niño Pepe, dicen que lo encontraron debajo de un palo de morro, rodeado de muchas tortugas". Así, con esa explicación sencilla, pero "muy seria" de su parte, me explica el por qué la "demanda", tiene que ir acompañada de los singulares carapachos de tortuga. Y, me sigue contando:
"El Niño Pepe, es muy milagroso, especialmente con los niños, por eso, en señal de agradecimiento, los papás los sacan con las tortugas cuando el Niño Dios, los ha sanado de alguna enfermedad".
o satisfecho todavía con la historia, en su momento recurrí a Don Mario Masin Payés (+), ex Alcalde del Común quien me explica que el significado de las tortugas del Niño Pepe, es que en diciembre, nuestros ancestros rendían culto al dios del maíz y que una de las ceremonias muy especiales, consistía en pedirle por las buenas cosechas y las abundantes lluvias, tal y como lo he contado en el tema del Tabal o Jéu!
"Para la Comunidad Indígena, el Niño Pepe, representa al Niño Dios del maíz", me asegura y por eso, con las tortugas, quienes son animales especiales que ayudan a tláloc a propiciar las lluvias, en la "demanda" del Ne Cúnet Pehpe, se hace el ritual, pero "disimulado" con los elementos cristianos del presente.
La cuna o cueva, de igual manera, para los izalcos vendría a representar, la entrada a la cueva del místico Cerro del Julupe -ver artículo de la Santísima Trinidad - Padre Eterno, para más detalles-.
Por eso, me asegura Don Mario, que el Niño Dios del maíz ha de ser paseado dentro de ella, como símbolo de que Él tiene acceso al paraíso terrenal. Imposible dejar de anotar, es que al momento de transitar la "demanda" del Niño Pepe por las calles del pueblo, las gentes abren la puerta de su casa para recibirlo.
"Se acercan a Él, se santiguan, lo tocan y le hablan, tras depositar la respectiva limosna". De esta forma, han de caminar largas horas, durante 3 días programados por la Cofradía, por lo que previa Navidad, es muy frecuente escuchar el sonido de los carapachos de las tortugas, anunciando el paso de este místico y muy singular "Niño Dios".
Sobresale en su inconografía, el resplandor de plata antigua de Tres Potencias -Padre, Hijo y Espíritu Santo-, que imponente luce sobre su cabeza, colocado en algún momento de la historia, quizá como un intento "fallido" de la iglesia, para dejar en claro que se trata de la figura infante del Salvador de hombres y no, de ningún otro tipo de interpretación!
Y por su parte, mis izalcos, le ponen en su manita izquierda o derecha, un pequeño tambor indígena, instrumento que previa conquista, sirviera en los rituales a sus dioses! Ahí veo cómo aún hoy, continúa la pugna entre la iglesia y el sentir místico-religioso de los indígenas, quienes se han enfrentado desde el momento mismo del Contacto.
De nuevo en su Cofradía, su Mayordoma me afirma que el Niño Pepe, es puesto en su "Nacimento" desde el 23 de diciembre, hasta el 5 de enero y que estrena vestimentas todos los años, así como también, los jardines con los que ha de ser procesionado y entronizado, los días 6 y 7 de enero, en la legendaria "Ceibita" del barrio de la Santa Cruz.
"Las gentes vienen a pedir a la Cofradía su turno; ya tengo anotadas las donaciones hasta el 2014! Hay devotos que vienen de Estados Unidos, Canadá y otros países a ofrecerle la ropita al Niño", agrega.
Es tradición que el día 5 de enero, se sacrifique un novillo para dar almuerzo a todo aquél que llegue a la Cofradía; este animal, era ofrendado generosamente desde hace muchísimo tiempo, por Don Mauricio Velado Salaverría (+), un fiel devoto del "pepe" quien con este gesto, ayuda a mantener la tradición.
Este mismo día, "se vela el Trono", me narra Doña Ana. Los hijos de Don Mauricio dicen hacerse cargo de la devoción de su padre. La Vela consiste en que en horas de la noche, acompañados con música de marimba, se baila y se comen tamales, café o chocolate con pan y el respectivo aguardiente o chicha, junto al mueble sacro, que será llevado a su lugar tradicional el próximo día.
Ya el 6 de enero, muy temprano, los Cofrades del Niño Pepe, trasladan a la Sagrada Efigie a la casa de habitación del donante del Jardín, para que sea preparado. Llegadas las 7 de la noche, salen con el "pepe" en alegre Procesión o "paseada" del Niño, hacia "La Ceibita", donde el pueblo espera ver entronizado a este Niño Dios místico.
Municipio de Izalco departamento de Sonsonate, El Salvador Centroamérica.
Peter Blau works with instruments to determine tribological properties of battery components at the High Temperature Materials Laboratory
Topcon T message register camera (s/n 71T0048) with locked down with RE Auto Topcor 25mm (s/n 9366817)
The Topcon T is essentially a stripped down version of the Topcon RE Super. It is forms a component of the KS-20900 L1 message register camera made to order by Tokyo Kogaku (in 1971) for the U.S. telephone company Bell/AT&T The camera was designed to record telephone usage in the exchanges for billing purposes. The aperture is fixed a f/22, the focus at 0.6m (2 feet). The shutter speed was 1/60th and illumination of the message register occurred via electronic flash. The gelatine polarising filter, originally apparently factory installed at the correct angle, prevented glare from the flash.
© Dirk HR Spennemann 2012, All Rights Reserved
Two engineers inspecting a component in the assembly line at SATU facility in Singapore
Please attribute copyright © Rolls-Royce PLC
Dusk settles on Carlos Gonzalez Torrez's crops that are giving him education and experience at the Agricultural Land Based Training Association (ALBA); who receives assistance from the U.S. Department of Agriculture (USDA) Farm Production and Conservation (FPAC) Farm Service Agency (FSA); he is a 2015 graduate of their Farmer Education Course (PEPA) and is now in his third of five (possible) incubator years where he rents farm land, currently 4.35 acres of ALBAâs 100 acre facility in Salinas, Ca., on Nov. 14, 2018.
The Agricultural Land Based Training Association (ALBA) is a training program that helps low income farmworkers and others learn how to become farmers. New farmers begin with a series of classroom courses and on-hands training, and graduate to farming their own piece of land on the farm. Eventually these new graduates hope to become successful farmers.
ALBAâs Farmer Education and Enterprise Development (FEED) Program educates and trains new farmer-entrepreneurs to plan, launch, and establish viable organic farm businesses or advance their careers. To accomplish this, ALBA has 100 acres of organic land, an experienced team with diverse expertise, and a hands-on, 5-year farmer development program. FEED is comprised of three main components:
1.The Farmer Education Course (PEPA) is a one year, bilingual, 300-hour curriculum featuring classroom instruction and field-based training, readying participants to launch an organic farm business.
2.The Organic Farm Incubator allows course graduates to launch their farm on ALBAâs land. Starting at ½ acre, farmers gradually scale up to 5 acres over 4 years under ALBAâs supervision before transitioning to fully independent farming.
3.ALBA Organics, aggregates, markets and ships participantsâ products to growing markets around California. Doing so gives farmers access to clients that would otherwise be out of reach and allows them to focus on growing and business management in their initial years.
For more information about PEPA please see www.albafarmers.org/programs/
Farm Production and Conservation (FPAC) is the USDAâs focal point for the nationâs farmers and ranchers and other stewards of private agricultural lands and non-industrial private forest lands. FPAC agencies implement programs designed to mitigate the significant risks of farming through crop insurance services, conservation programs and technical assistance, and commodity, lending, and disaster programs. The FPAC team includes, Farm Service Agency (FSA) (www.fsa.usda.gov/), Natural Resources Conservation Service (NRCS) (www.nrcs.usda.gov/wps/portal/nrcs/site/national/home/), and Risk Management Agency (RMA) (www.rma.usda.gov/).
Farm Service Agency (FSA) is equitably serving all farmers, ranchers, and agricultural partners through the delivery of effective, efficient agricultural programs for all Americans. FSA is a customer-driven agency with a diverse and multi-talented work force, dedicated to achieving an economically and environmentally sound future for American Agriculture. The vision is to be a market-oriented, economically and environmentally sound American agriculture delivering an abundant, safe, and affordable food and fiber supply while sustaining quality agricultural communities.
Here, FSA works with non-profit organizations such as ALBA to provide program information and outreach to beginning farmers, socially disadvantaged farmers and limited income farmers. ALBA works with a unique farmer base of nontraditional, diverse and beginning farmers.
FSA staff has worked with ALBA for many years in the following ways:
1. Provide classroom training to new ALBA students at the ALBA farm during their regular coursework. FSA provides training on:
a. How to apply for a farm loan and prepare a cash flow statement.
b. How to apply for FSA programs that help with risk management on the farm, such as the Noninsured Crop Disaster Assistance Program (NAP) or other regional crop insurance options.
c. How to apply for Disaster Assistance through FSA in case of an adverse weather event or other emergency.
2. FSA has provided micro loans, operating loans and ownership loans to help ALBA farmers become independent and successful in their operations. FSA has provided Emergency Conservation Program (ECP) and Noninsured Disaster Assistance Program (NAP) payments to these farmers.
3. FSA has provided bookkeeping training courses to ALBA students, on farm tours, and has helped students apply for USDA scholarships to attend agricultural conferences and other trainings.
4. FSA has referred ALBA farmers to NRCS for help with resource management issues.
âThese farmers are the future face of American Agriculture. It is so important for FSA to help them get a strong start in ensuring the success of their operations, said FSA County Executive Director Vivian Soffa. Carlos will need support when he graduates from ALBA and hopefully FSA will be able to assist him with his capital needs when he is farming on his own in this very competitive agriculture market. Familiarity with FSAâs programs at the beginning of a new farmerâs endeavor may be the difference between success and failure.â
For more information please see www.usda.gov.
USDA Photo by Lance Cheung.
Most components get harvested for repair, PCBs are sold and recycled.
The spare parts that can't be used are thrown away in domestic trash, like this broken glass lens.
A selenium rectifier. These were used from the 30s to 50s until they were replaced by silicon diodes.
The Ford Mustang is an automobile manufactured car by the Ford Motor Company. It was initially based on the second generation North American Ford Falcon, a compact car. Introduced early on April 17, 1964, the 1965 Mustang was the automaker's most successful launch since the Model A.
As Lee Iacocca's assistant general manager and chief engineer, Donald H. Frey was the head engineer for the Mustang project — supervising the overall development of the Mustang in a record 18 months — while Iacocca himself championed the project as Ford Division general manager. The Mustang prototype was a two-seat, mid-mounted engine roadster. This vehicle employed a Taunus (Ford Germany) V4 engine and was very similar in appearance to the much later Pontiac Fiero. It was claimed that the decision to abandon the 2 seat design was in part due to the low sales experienced with the 2 seat 1955 T-Bird. To broaden market appeal it was later remodelled as a four-seat car styled under the direction of Project Design Chief Joe Oros and his team of L. David Ash, Gale Halderman, and John Foster— in Ford's Lincoln–Mercury Division design studios, which produced the winning design in an intramural design contest instigated by Iacocca.
Having set the design standards for the Mustang, Oros said:
“ I told the team that I wanted the car to appeal to women, but I wanted men to desire it, too. I wanted a Ferrari-like front end, the motif centred on the front – something heavy-looking like a Maserati, but, please, not a trident – and I wanted air intakes on the side to cool the rear brakes. I said it should be as sporty as possible and look like it was related to European design.” Oros added:
“ I then called a meeting with all the Ford studio designers. We talked about the sporty car for most of that afternoon, setting parameters for what it should look like -- and what it should not look like -- by making lists on a large pad, a technique I adapted from the management seminar. We taped the lists up all around the studio to keep ourselves on track. We also had photographs of all the previous sporty cars that had been done in the Corporate Advanced studio as a guide to themes or ideas that were tired or not acceptable to management. Within a week we had hammered out a new design. We cut templates and fitted them to the clay model that had been started. We cut right into it, adding or deleting clay to accommodate our new theme, so it wasn't like starting all over. But we knew Lincoln-Mercury would have two models. And Advanced would have five, some they had previously shown and modified, plus a couple extras. But we would only have one model because Ford studio had a production schedule for a good many facelifts and other projects. We couldn't afford the manpower, but we made up for lost time by working around the clock so our model would be ready for the management review.
” To cut down the development cost and achieve a suggested retail price of US$2,368, the Mustang was based heavily on familiar yet simple components. Much of the chassis, suspension, and drivetrain components were derived from the Ford Falcon and Ford Fairlane (North American). Favorable publicity articles appeared in 2,600 newspapers the next morning, the day the car was "officially" revealed. A Mustang also appeared in the James Bond film Goldfinger in September 1964, the first time the car was used in a movie.
The Shelby Mustang is a high performance variant of the Ford Mustang built from 1965 through 1970.
These cars are often improperly called "Cobras", which was the Ford-powered AC-based two-seat sports car also produced by Carroll Shelby during the same period. The confusion arises from the optional "Cobra" valve covers on many GT350s, part of a marketing tie-in by Shelby. All 1965-66 cars featured the K-Code 271 hp 289, modified to produce 306 hp. 1965-66 GT350s were delivered from Ford's San Jose assembly plant as "bodies in white" for modification by Carroll Shelby's operation, originally in Venice Beach and later at Los Angeles International Airport.
All but one 1965 GT350s were painted Wimbledon White with Guardsman Blue rocker stripes. The one exception was blue with white stripes. Contrary to popular belief, very few GT350s were delivered with the optional "Le Mans" hood, roof, and trunk stripes, an option which was usually installed by the dealer. Today it's difficult to find a GT350 not so equipped. 1965 cars had the battery relocated to the trunk, featured overrider traction bars, relocated A-arms, and other modifications.
1966 saw the introduction of non-white colours—including blue, red, green and black. Other changes include special quarter-panel windows replacing the factory extractor vents, functional brake scoops on each side and optional automatic transmissions, as well as the addition of an optional Paxton supercharger. The battery was no longer relocated to the trunk for 1966, and the over-rider traction bars were discontinued. A fold-down rear seat was now standard. Where early 1965 cars had black engine blocks, 1966 and later cars had the 289 engine painted blue. The first 252 GT-350s for 1966 began as 1965 Mustang K-Code Fastbacks. Often these first 252 1966 GT-350s are referred to as "carry-over" cars, but this is not the case. These 252 1965 Model Mustangs were specifically ordered by Shelby American for conversion into 1966 GT-350 Mustangs. They were not "left over" from the 1965 production, at all. They had the 1965 Ford Mustang Bodies and 1965 Ford Mustang serial numbers under their Shelby serial numbers. They mostly had 1965 features including standard Koni shock absorbers and engines painted black. Blue engines did not appear in 1966 until after these first 252 GT-350s were produced. 1966 production was 1373 fastbacks, including two prototypes and four drag cars, and 252 early production models with Ford Mustang 1965 bodies. 1001 Hertz fastbacks were produced, including two prototypes. Four convertibles were also produced, for a total of 2378 units for 1966. A small number (how many remains unclear) of 1966s were fitted with Paxton superchargers, but not the No-Spin limited slip differential, with an option price of US$670; the engine was rated at 440 hp (330 kW).
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There are over 30 well-equipped classrooms for academic subjects and most welcome between 30-50 students depending on the course.
Classroom based learning is an essential component in our education where you will learn important business management theory in areas such as marketing, finance, accounting, human resources, economics as well as general education.
You will carry out individual and group research projects, as well as practice the valuable business skill of making multi-media presentations in front of an audience.
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PictionID:44811603 - Title:Atlas Payload Component - Catalog:14_014443 - Filename:14_014443.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