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The famous night view of Asakusa Temple Senso-ji's inner gate Hozomon (宝蔵門) and Five-storied Pagoda (五重塔) in Tokyo Japan.
Camera Information:
Model: Sony NEX-6, Shutter Speed: 1/50 sec, Aperture: f/4, Focal Length: 10mm, ISO: 3200
Lens: Sony 10-18mm f/4 Wide-Angle Zoom Lens OSS Alpha E-mount (SEL1018).
my first art photography with a friend. I'm very happy with this. I love it! I want make more flying things.
*I never used flash but this says that if*
Globalism is currently working in two distinct ways. One is an attempt to submerge the world into a singular "global" political-economy. Here the corporations that power the markets have the upper hand, and so it is possible to see international architecture that now looks the same everywhere; famous franchises all over the world where the food and coffee is the same; worldwide media that is essentially controlled by six major corporations. This is the standardised, one-size-fits-all model. And I loathe it.
But there is also a countercurrent at work - often referred to as multiculturalism (though I'd rather lose the "-ism"). This is where local cultures are cherished and encouraged. Real difference is acknowledged and relationships through mutual understanding are key to a peaceful community. There are photographers working in this field in Australia right now. Here is some of their work.
From top left we have Shirin Neshat (born Iran 1957) "I am its secret" 1993 from her series "Women of Allah".
In the middle is Zhang Huan (born China 1965) "1/2 Text" where the body is inscribed.
The wonderfully colourful portrait of young African men is by Leonce Agbodjelou (born Benin 1965).
Underneath those are the evocative portraits of Greek mourners by Georgia Metaxas (born Australia 1974).
On the right we have an interesting presentation with a trigger warning. You can read all about it by enlarging this collage. It tells us a great deal about a society that is more offended by the image of a dead worker, than the fact that a real person was murdered.
The Royal Ontario Museum is a museum of art, world culture and natural history in Toronto, Ontario, Canada. With more than six million items and forty galleries, the museum is one of the largest in North America and the second-most-visited in Canada (behind the Art Gallery of Ontario).
The museum contains significant collections of dinosaurs, minerals and meteorites, Near Eastern and African art, Art of East Asia, European history, and Canadian history.
In 2002, the museum started a major renovation and expansion project known as "Renaissance ROM".
The centrepiece of the renovation was the Michael Lee-Chin Crystal, a major addition to the building's original framework. The structure was created by architect Daniel Libeskind (architect of the Jewish Museum Berlin).
video rights reserved by Ben
Two young women deliver a mesmerizing version of Svanetian Round Dance – Prairie Voices in the cozy Oasis Club in Udabno. While others are still dining or listening quietly, their voices rise in raw, trance-like harmony — echoing the ancient mountain songs of Svaneti. A gentle ukulele adds a soft rhythmic layer beneath the polyphonic vocals, blending tradition with a modern, personal touch. It’s an intimate and unexpected moment of living folklore in the vast Georgian steppe. The Svan people are an ethnic subgroup of Georgians, originating from the mountainous region of Svaneti in the northwest of the country. They speak their own language, Svan, which is related to Georgian but mutually unintelligible. Svans are known for their strong cultural identity and deep sense of community. Oasis Club is a vibrant mix of restaurant and hostel, located in the heart of Georgia’s semi-desert. The restaurant serves a unique blend of Georgian and European dishes, all prepared by local cooks from Udabno. On weekends, the venue often hosts live music by regional artists. One of the highlights of Oasis Club is the evening campfire — the perfect way to relax under the stars after a day of exploring.
Two young women perform a haunting version of a traditional Svanetian round dance at Oasis Club in Udabno. Their raw, trance-like vocals fill the space as guests quietly dine. A powerful moment of living Georgian folklore in the desert. The atmosphere is homely, but the singing draws the attention with hypnotic repetition and raw energy. Despite the small setting and the soft string sound, an almost trance-like layering is created – typical of Svanetic polyphony. The girls combine old Caucasian singing with modern, personal interpretation, which gives an authentic and contemporary feel. In the middle of a remote desert steppe village, the echo of an ancient mountain culture resounds – living, breathing, and shared with everyone who happens to be sitting at the table.
Twee jonge vrouwen brengen een betoverende versie van Svanetian Round Dance – Prairie Voices in de knusse Oasis Club van Udabno. Terwijl anderen nog zitten te eten of stil luisteren, stijgen hun stemmen op in rauwe, tranceachtige harmonie — een echo van de eeuwenoude bergzang uit Svanetië. Een zachte ukulele voegt een subtiele ritmische laag toe onder de gelaagde zang, en versmelt zo traditie met een persoonlijke, moderne interpretatie. Een intiem en onverwacht moment van levende folklore, midden in de uitgestrekte Georgische steppe. De sfeer is huiselijk, maar de zang trekt de aandacht met hypnotiserende herhaling en rauwe energie. Ondanks de kleine setting en het zachte snaargeluid ontstaat een bijna tranceachtige gelaagdheid – typisch voor Svanetische polyfonie. De meisjes brengen oude Kaukasische zang samen met moderne, persoonlijke interpretatie, wat een authentiek én eigentijds gevoel geeft. Midden in een afgelegen woestijnsteppe-dorp klinkt zo de echo van een eeuwenoude bergcultuur – levend, ademend, en gedeeld met iedereen die toevallig aan tafel zit. Svanetiërs zijn een etnische subgroep van de Georgiërs, afkomstig uit de bergachtige regio Svanetië in het noordwesten van het land. Ze spreken hun eigen taal, Svan, die verwant is aan het Georgisch maar onderling niet verstaanbaar is. Ze staan bekend om hun sterke culturele identiteit en hechte gemeenschapsgevoel. Oasis Club is een levendige combinatie van restaurant en hostel, gelegen in het hart van de Georgische semi-woestijn. Het restaurant biedt een unieke mix van Georgische en Europese gerechten, bereid door lokale koks uit Udabno. In het weekend zijn er regelmatig concerten van lokale muzikanten. Eén van de hoogtepunten van Oasis Club was het gezellige kampvuur 's avonds – perfect om te ontspannen onder de sterrenhemel na een dag vol ontdekkingen.
The view of the Palace of Culture from the top of the nearby hotel in Pripyat. A town devasted by a nuclear accident in Chernobyl, Ukraine.
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Shot with Mamiya 645DF+ Body & Leaf Credo 80 Digital Back, Schneider Kreuznach 28mm f4.5 LS Lens.
Using 3LeggedThing Frank & Lowepro Protactic 450
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The Pokot (or Pokhot) live in the Baringo district and in the Western Pokot district in Kenya. They are also inhabitants of Uganda.There are two main sub-groups depending of their location and way of life. The first group consist of the Hill Pokot who live in the rainy highlands in the west and in the central south, and are mainly farmers and pastoralists. The second group is made up of the Plains Pokot who live in dry and infertile plains, with their cattle. A homestead is composed of one or more buildings for a man, his wife and children; the prospective co-wives live in separate houses. Teaching children ethical rules is extremely important. Most of the Pokot are nomadic and thus have interacted with different peoples, incorporating their social customs.The Pokot are very proud of their culture. The songs, storytelling, and decorative arts, in particular body decoration, are very appreciated among the Pokot. They adorn the body with beads and hairstyling, and proceed to scarifications and the removal of the lower central incisors. Pokot girls wear a beaded necklace made of the stems of an asparagus tree. Most Pokot have some knowledge of herbal medicine, so they often use these treatments along with those of the hospitals. They belong to the Kenya's Nilotic-speaking peoples.For the Pokot, the universe has two realms: the above is the realm of the most powerful deities—Tororot, Asis (sun), and llat (rain); and the below is the one where live humans, animals, and plants. Humans are responsible for the realm that they inhabit, but they rely upon divinities to achieve and maintain peace and prosperity. They worship many deities like the sun, moon and believe in the spirit of death.The Pokot communicate with their deities through prayer and sacrifice. They perform it during ethnic festivals and dances. Oracles are responsible for maintaining the spiritual balance within the community. They are superstitious and believe in sorcery, so sometimes they call on shielding lucky sorcery. They have prophets, either male or female, who foresee and advise, usually by the means of animal sacrifices. Their abilities are considered as a divine gift. Clan histories recount the changes of location, through poetry and song, emphasizing the vulnerability of human beings and the importance of supernatural powers that help them overcome hunger, thirst, and even death. Ceremonies mark the transitions in the people's social lives. Among these are: the cleansing of a couple expecting their first child; the cleansing of newborn infants and their mothers; the cleansing of twins and other children who are born under unusual circumstances; male and female initiation; marriage; sapana, a coming-of-age ceremony for men; and summer-solstice, harvest, and healing ceremonies. The most important rite of passage for most Pokot is circumcision for boys and clitoridectomy for girls. These rites consist of a series of neighborhood-based ceremonies, emphasizing the importance of having a good behavior. When boys are circumcised, they acquire membership in one of eight age sets. Women do not belong to any age-set. After excision, for several months, girls have a white painting on their face and wear a hood made of blackened leather with charcoal and oil. This means they are untouchable until the lepan ceremony, that marks the passage to womanhood. Unlike other tribes, the Pokot keep the affiliation to their clan throughout their lives, there is no disruption with marriage. Surprisingly, the agreement before marriage is made by gift giving, from the groom and his family to the bride and her family (and not the contrary), often over a period of years. It often implies the gift of a combination of livestock, goods, and cash to the bride's family, and the allotment of milk cows and rights to land to the bride. The bond between a husband and wife lasts for 3 generations, after what marriages can take place again between the two groups. Polygamy exists but is not prevalent among men before 40. The spirits of the elder anticipate reincarnation in their living descendants: when a child is said to resemble the elder, the same name is given. Disputes are resolved in neighborhood councils and in government courts. Some of the sanctions include shaming, cursing, and bewitching.
Les Pokot vivent dans le district de Baringo et à l’ouest du district de Pokot au Kenya. Ce sont aussi des habitants de l’Ouganda.Il existe deux principaux sous-groupes selon leur localisation et mode de vie. Le premier groupe est constitué des Pokot des collines qui vivent dans les hautes terres humides dans l’ouest et dans le centre sud, et sont surtout des agriculteurs et pasteurs. Le second groupe est composé des Pokot des plaines qui vivent dans les plaines sèches et infertiles, avec leur bétail. Chaque propriété familiale est composée d’une ou plusieurs bâtiments pour un homme, sa femme et ses femmes, les éventuelles autres épouses vivent dans des maisons séparées. Enseigner aux enfants les règles éthiques est extrêmement important. La plupart des Pokot sont nomades et ont donc interagi avec différents peuples, incorporant leurs coutumes sociales. Les Pokot sont très fiers de leur culture. Les chants, contines, et arts décoratifs, en particulier la décoration du corps, sont particulièrement appréciés chez les Pokot. Ils parent leur corps de perles et coiffures originales, et procèdent à des scarifications et au retrait des incisives centrales inférieures. Les filles Pokot portent un collier de perles fait de tiges d’asparagus. La plupart des Pokot a des connaissances des médicaments à base de plantes, et ils utilisent donc souvent ces traitements avec ceux des hôpitaux. Ils appartiennent aux peuples parlant les langues nilotiques du Kenya.Pour les Pokot, l’univers a deux royaumes : celui d’en haut est le royaume des déités les plus puissantes –Torotot, Asis (soleil), et Ilat (pluie) ; celui d’en bas est celui où vivent les humains, animaux, et plantes. Les humains sont responsables du royaume qu’ils habitent, mais ils reposent sur les divinités pour atteindre et maintenir la paix et la prospérité. Ils vouent un culte à de nombreuses déités tels que le soleil et la lune et croient dans l’esprit de la mort. Les Pokot communiquent avec leurs déités par la prière et le sacrifice. Ils les accomplissent lors de festivals ethniques et de danses. Les oracles sont responsables du maintien de l’équilibre spirituel à l’intérieur de la communauté. Ils sont superstitieux et croient aux sortilèges, c’est pourquoi parfois ils invoquent des sortilèges de chance protecteurs. Ils ont des prophètes, hommes ou femmes, qui voient dans le futur et conseillent, habituellement au moyen de sacrifices d’animaux. Leurs capacités sont considérées comme un don divin. Les histoires claniques racontent les changements de leurs lieux de vie, à travers des poèmes et chansons, mettant en avant la vulnérabilité des êtres humains et l’importance de pouvoirs supernaturels qui les aident à surpasser la faim, la soif, et même la mort. Les cérémonies marquent les transitions dans la vie sociale des individus. Parmi celles-ci on compte : la purification d’un couple attendant leur premier enfant ; celle d’enfants nouveaux-nés et de leurs mères ; la purification de jumeaux et d’autres enfantgs qui sont nés dans des circonstances inhabituelles ; l’initiation pour hommes et femmes ; le mariage ; le sapana, une cérémonie pour la majorité chez les hommes ; le solstice d’été ; la moisson ; et les cérémonies de soins. Le rite de passage le plus important pour la plupart des Pokot est la circoncision pour les garçons et la clitorectomie pour les filles. Ces rites consistent en une série de cérémonies basées sur le voisinage, soulignant l’importance d’avoir une bonne conduite. Lorsque les garçons sont circoncis, ils deviennent membres de l’une des huit classes d’âge. Les femmes n’appartiennent à aucune classe d’âge. Après l’excision, pour plusieurs mois, les filles portent une painture blanche sur le visage et une capuche fait de cuir noirci au charbon de bois et à l’huile. Cela signifie qu’elle sont intouchables jusqu’à la cérémonie lepan, qui marque le passage à l’état de femme. Contrairement à d’autres tribus, les Pokot gardent l’affiliation à leur clan toute leur vie, il n’y a aucune rupture lors du mariage. De façon surprenante, l’accord avant le mariage est réalisé grâce à des cadeaux de la part du futur époux et de sa famille, à la fiancée et sa famille (et non le contraire), souvent pour une période donnée d’année. Cela implique souvent le don d’une association de bétail, biens, et argent à la famille de la mariée, et l’attribution de vaches à lait et des droits fonciers à la mariée. Le lien entre le mari et la femme dure pendant 3 générations, après quoi les mariages peuvent de nouveau avoir lieu entre les deux groupes. La polygamie existes mais ne prévaut pas chez les hommes de moins de 40 ans. Les esprits des plus vieux anticipent la réincarnation chez leurs descendants vivants : quand on dit d’un enfant qu’il ressemble à son aîné, le même nom lui est donné. Les disputes sont résolues dans des conseils de voisinage et dans les tribunaux du gouvernement. Certaines des sanctions incluent le déshonneur, la malédiction et l’ensorcellement.
© Eric Lafforgue
Festa Major, Pal, La Massana, Vall nord, Andorra, Pyrenees
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Masskara Festival 2015 The festival first began in 1980 during a period of crisis. The province relied on sugar cane as its primary agricultural crop, and the price of sugar was at an all-time low due to the introduction of sugar substitutes like high fructose (corn syrup) in the United States. This was the first Masskara Festival and a time of tragedy; on April 22 of that year, the inter-island vessel MV Don Juan carrying many Negrenses, including those belonging to prominent families in Bacolod City, collided with the tanker Tacloban City and sank. An estimated 700 lives were lost in the tragedy.
In the midst of these tragic events, the city's artists, local government and civic groups decided to hold a festival of smiles, because the city at that time was also known as the City of Smiles. They reasoned that a festival was also a good opportunity to pull the residents out of the pervasive gloomy atmosphere. The initial festival was therefore, a declaration by the people of the city that no matter how tough and bad the times were, Bacolod City is going to pull through, survive, and in the end, triumph.