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Finally had some activity at El Franco Lee this past week and this huge cloud began to catch a bit of the setting sun. Photo was taken with my old venerable Sony A700 at the park.
DSC00373ulp
The first light in the day shines on Mt.Furano. From Genshigahara ( ancient times field ), Tokachidake mountain range, Taisetsu national park, Furano, Hokkaido.
Ficasix, Fujinar 75mm F3.5, Portra 400, developed normally.
Bigger sizes: www.flickr.com/photos/threepinner/16672108374/sizes/l
Estimated : CHF 140.000 - 200.000
Sold for CHF 218.500 - € 198.060
The Bonmont Sale
Collectors' Motor Cars - Bonhams
Golf & Country Club de Bonmont
Chéserex
Switzerland - Suisse - Schweiz
September 2019
After 17 years in production, the legendary Countach was replaced by the Diablo, which on its arrival was the fastest, most advanced and most expensive Lamborghini ever built. First exhibited publicly at Monaco in January 1990, the Diablo improved on its illustrious predecessor in every way, setting a new benchmark in supercar design. Nobody can have been surprised to learn that it had been styled by Marcello Gandini, the man responsible for the Lamborghini Miura and Countach, for the family resemblance was obvious.
Beneath the skin there was a steel spaceframe chassis, developed from the Countach's, but constructed of square-section rather than round tubing and incorporating 'crumple zones' at front and rear. The use of carbon-fibre composite panels, first seen in the Countach Evoluzione model, was extended in the Diablo, which also featured revised suspension capable of accommodating the envisaged future developments of four-wheel drive and active suspension. Stretched to 5.7 litres for the Diablo, Lamborghini's 48-valve V12 engine gained fuel injection for the first time, producing its maximum of 492 bhp at 7.000 rpm. Of equal, if not greater significance, maximum torque went up to 428 lb/ft, an improvement of 55 % over the Countach. Catalytic converters were standard, enabling the reworked V12 to meet emissions requirements worldwide.
With more power and a lower drag coefficient than the Countach, the Diablo easily eclipsed its forebear, exceeding 200 mph (322 km/h) on test. More importantly, its acceleration and top speed figures were marginally better than those of the Ferrari F40. The Diablo though, was not a limited edition model like the latter but a series production car with a luxuriously appointed interior reflecting its designers' intention to produce a civilised Gran Turismo as suited to city streets and motorways as the racetrack. Nevertheless, the Diablo was still one of the world's most expensive cars. Four-wheel drive Diablo VT and Targa-style open roadster versions soon followed.
An open roadster had been shown at the Geneva Motor Show in 1992 but another three years would pass before customers could buy the production version. Historically significant as Lamborghini's first open-top production car with a V12 engine, the Diablo Roadster was yet another example of the popular 'Targa Top' concept that relies on removable roof panels to provide fresh-air motoring. In the Diablo's case the single panel is stored over the engine cover when not in place. Despite the absence of a fixed roof, Lamborghini claimed that the Roadster was every bit as stiff as the Coupé.
The dashboard has been removed from the Diablo VT Roadster, which is offered with Equatorial Guinea registration papers and customs document.
75x90 cm - Picture taken in my Art Gallery
What do we see here?
First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the difference to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!
That´s why this thousands of years old technic is declared as a
UNESCO Heritage Of Human Art.
You can see in his Batik Paintings elements of islamic art
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BATIK
Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.
Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.
Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.
On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.
In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.
Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.
ETYMOLOY
The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.
The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).
HISTORY
Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.
The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.
Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.
Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.
In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.
In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.
In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.
In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.
TECHNIQUES
Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.
WRITTEN BATIK (BATIK TULIS)
Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.
STAMPED BATIK (BATIK CAP)
Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.
PAINTED BATIK (BATIK TULIS)
Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.
In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.
MAKING PROCESS
The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.
Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.
After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.
The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).
CULTURE
Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.
Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.
TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE
Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.
TRADITIONAL DANCE COSTUMES
Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.
BIRTH CEREMONIES
In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.
Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:
Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.
Cakar motif – This motif is expected to make the child diligent in seeking sustenance.
Udan liris motif – It is hoped that the child will have a tough character.
Kesatrian motif – It is hoped the child has a chivalrous nature.
Sidomukti motif – It is hoped that the child's life will be good and honorable.
Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.
Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.
WEDDING CEREMONIES
Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.
Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).
DEATH CEREMONIES (LURUB LAYON)
In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.
In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.
FORMAL AND INFORMAL DAILY DRESS
Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.
In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.
Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.
PATTERNS AND MOTIVS
The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.
KAWUNG
The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.
PARANG
The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.
MEGA MENDUNG
The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.
TUJUH RUPA
This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.
TRUNTUM
The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.
SOGAN
As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.
LASEM
Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.
SIDOMUKTI
The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.
SIDOMULYO
The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.
SEKAR JAGAD
The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.
TERMINOLOGY
Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.
Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.
The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.
The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.
Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.
TYPES
As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.
JAVANESE BATIK
INLAND BATIK (BATIK PEDALAMAN)
Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.
COASTAL BATIK (BATIK PESISIRAN)
Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.
A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.
Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.
BLACKSTYLE BATIK (BATIK IRENGAN)
"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.
SUNDANESE BATIK
There are several types of batik that come from Sundanese land.
PARAHYANGAN BATIK
Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.
BANTENESE BATIK
Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.
BADUY BATIK
Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.
MALAY BATIK
Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.
The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.
MINANGKABAU BATIK
The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.
BALINESE BATIK
Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.
Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.
POPULARITY
The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.
After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.
Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.
BATIK MUSEUMS
Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:
MUSEUM BATIK KERATON YOGYAKARTA
Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.
These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.
MUSEUM BATIK YOGYAKARTA
Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.
MUSEUM BATIK PEKALONGAN
Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.
Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.
Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.
MUSEUM BATIK INDONESIA
Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.
MUSEUM TEKSTIL JAKARTA
Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.
The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.
Batik outside Indonesia
MALAYSIA
The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.
Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.
INDIA
Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.
SRI LANKA
Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.
CHINA
Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.
AFRICA
Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.
The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead. Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.
Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.
WIKIPEDIA
I thought that this photo was the little sister in the second photo (www.flickr.com/photos/addie-b/7701320452/in/photostream/) but now that I've viewed it in a larger size, I'm not 100% sure. If it is, she's got short hair and a romper rather than a dress (though it does have a flower print) . But, it could possibly be a little boy. This is one of very few of the pictures that has no developer's mark on the back, so that might signal it as an earlier picture, but the other ones with blank backs are later. I really don't know what to think and the time frame it was taken in really depends on who's in the picture too. Any opinions?
Whoever it is, he or she seems to be well on his/her way to achieving the level of stoicism that the boy from the first few pictures displays.
There is what looks like a name written on the back which might settle the question if anyone can make it out. I'll post a scan of the reverse below.
On another note, I do believe that's the backside of a rocking horse in the bottom left corner. I didn't notice it until last night when I was taking the picture over to the printer to scan it.
*UPDATE*- After taking a closer look at another one of the pictures ( www.flickr.com/photos/addie-b/7733811116/in/photostream/ ) I think this is the same little girl in that picture, but I'm not quite sure who she is. It's possible that she's the sister of the little boy from the first few pictures, but I'm more inclined to think that she's another little girl altogether. Perhaps a cousin or just a neighborhood kid.
...ocean pool, Shellharbour.
Taken with Olympus XA-2 on Fuji Superia 800 (expired) and developed In Tetanal C41 Two Bath Kit.
Post harvest scene in Furebetsu, Furano, Hokkaido. 10 days ago. Back is Mt.Furano.
Mamiya Press Super 23, Sekor 250mm F5.0, negative ISO 160 expired, developed normally.
Bigger sizes: www.flickr.com/photos/threepinner/15630698776/sizes/l
Mamiya 645J with Sekor C 2.8/80mm; Kodak Tri-X 400 @ 200 stand-developed in Rodinal 1:100, 60 min/19C
Masterpiece of Raymond Loewy, developed in an extreem short period. Studebaker president Sherwood Egbert immediately approved the design sketches and after seven weeks a clay model was ready. Loewy was assisted by a team consisting of Johnny Ebstein, Robert Andrews and Tom Kellogg. Chief engineer Eugene Harding choose a Lark Daytone convertible as basis for the new sports car.
The Avanti was announced in late 1962 but technical problems caused production delay right from the start. Enthusiast potential buyers switched to the Chevrolet Corvette, which was immediately available. Also the 1964 Ford Mustang attracted many buyers. Final sale numbers stayed far below expectations.
The body was made of fiberglass plastic.
4736 cc V8 R1 or R2 engine.
C. 1540 kg.
Production Studebaker Avanti Coupe: Autumn 1962-1964.
Production Avanti this 1st version: Late 1962-1963.
Picture was taken from:
Cars of the Sizzling '60s, a Decade of Great Rides and Good Vibrations, by the Auto Editors of Consumer Guide, Publications International LTD, Lincolnwood, 1997.
Original photographer, place and date unknown.
Book collection Sander Toonen (1998).
Halfweg, July 15, 2024.
© 2024 Sander Toonen, Halfweg | All Rights Reserved
Walk around a fitness trail on a very hot, humid day.
Zeiss Ikon Ikoflex Ia (854/16)
Zeiss Novar-Anastigmat 75mm f/3.5
Fomapan 400
Stand developed with Rodinal 1:100
Berlin, Germany
Kentmere B&W 400
Kodak HC-110 self developed
Leica M6
Voigtlander 15mm F4.5 Super Wide Heliar
I revisited this magnificent nature reserve today 10th August 2018, many visitors to our city miss its glorious offerings, thinking all we have to offer is the beach front at the main boulevard , its a pity as this reserve is a short drive from the main tourist area and has its own charm, attraction and wealth of nature on offer, I love it .
Donmouth Local Nature Reserve is a beach site in the historic Old Aberdeen part of the City where the River Don meets the sea.
A great place to see seals and a range of interesting birds. The beach area has changed over time as the river has changed its course. There are lots of interesting plants in the dunes and beach area. Bird hide is an excellent shelter from which to watch the wildlife. The paths run across King Street to the Brig 'o Balgownie., the original bridge in to the City from the North, then down the other side of the river to the sea.
The site was designated a Local Nature Reserve in 1992
Paths are good although wheelchair access to the beach would be difficult as the boardwalk can get covered with sand.
There is plenty of free car parking on the Beach Esplanade and at the car park in Donmouth Road. There are cycle racks on Beach Esplanade
Bridge Of Don has five spans of dressed granite, and rounded cutwaters that carry up to road level to form pedestrian refuges. The spans are 75 feet (23 m), with a rise of 25 feet (7.6 m).
It was widened in 1958-59, from 24 feet (7.3 m), to 66 feet (20 m) by the construction of a new concrete bridge adjacent to the old one.
It now carries four lanes of the A956 road, and is the last bridge on the River Don before it meets the sea. The bridge is just downstream from a substantial island in the river. Around the area of the bridge is the Donmouth Local Nature Reserve, designated as a LNR in 1992.
Near to the bridge are a number of World War II era coastal defences, including a pill box.
Mudflats
Mudflats are formed when fine particles carried downstream by the river are deposited as it slows down before entering the sea, and to a lesser extent by fine particles washed in by the tide. The sand spit at the mouth of the Don provides shelter from the wind and waves allowing this material to build up. The mud flats are a very rich and fertile environment. Despite their rather barren appearance they support a surprisingly diverse invertebrate fauna which includes; worms, molluscs and crustacea. These invertebrates are vitally important to wildfowl and wading birds within the estuary.
Salt marsh
Along the upper shore of the south bank saltmarsh has developed. This habitat would once have been much more extensive prior to the tipping of domestic and other refuse in the area and the formation in 1727 of an artificial embankment to prevent flooding of the river into the Links. This habitat is now reduced to a narrow strip of vegetation along the river margins upstream from the Powis Burn.
The species composition of the salt marsh varies according to the salinity of the water i.e. the proximity to the sea. Close to the Powis Burn this habitat is dominated by reed sweet-grass (Glyceria maxima) with reed canary-grass (Phalaris arundinacea), sea club-rush (Scirpus maritimus), spike-rush (Eleocharis palustris), hemlock water-dropwort (Oenanthe crocata) and common scurvygrass (Chochlearia officinalis).
Further inland reed sweet-grass continues to dominate but hemlock water-dropwort is more abundant with meadowsweet (Filipendula ulmaria) and valarian (Valariana officinalis),
Sand dunes
Sand dunes are found in the more exposed parts of the estuary at the river mouth. Again, this habitat was once much more extensive in this locality with dune grasslands stretching from Aberdeen Beach inland as far as King Street, southwards from the estuary of the Dee, northwards to the Sands of Forvie and beyond. Many of the dunes formed part of Seaton Tip, and following tipping the area was grassed over. Other areas have been formally landscaped to form golf courses or planted with native trees in 2010 to create a new woodland area.
Some remnants of the natural dune flora can be seen in the 'roughs' on the Kings Links golf course and near the mouth of the river.
Above the high water mark, fore dunes with thick clumps of the pioneer grass species including sea lyme grass (Elymus arenarius) and marram grass (Ammophila arenaria) occur. Few other species are able to cope with the shifting sand. The largest area of these young dunes is to the north and west of the headland. Further inland where the dunes are sheltered from the actions of the wind and waves, and soils are more developed, more stable dunes are present supporting a more diverse grassland habitat.
Strand line plants which are able to tolerate occasional coverage by sea water include sea rocket (Cakile maritima), frosted orache (Atriplex laciniata), sea sandwort (Honkenya peploides) and knotgrass (Polygonum aviculare). Bur-reed (Sparganium sp.) has been recorded; presumably washed down by the river.
Marram grass (Ammophila arenaria) and sea lyme grass (Elymus arenarius) dominate the fore dunes. The latter species is not native to this area but appeared in 1802. It is thought to have been unintentionally introduced into the area by fishing boats. For a number of years it remained uncommon but from 1870 onwards it spread rapidly along the coastline (Marren, 1982).
In the more stable dunes red fescue (Festuca rubra), sand sedge (Carex arenaria), yellow rattle (Rhinanthus minor), wild pansy (Viola tricolour), harebell (Campanula rotundifolia), bird's-foot-trefoil (Lotus corniculatus) and lesser meadow-rue (Thalictrum minus) are abundant. Small amounts of kidney vetch (Anthyllis vulneraria), valerian (Valeriana officinalis) and spring vetch (Vicia lathyroides) are present.
Scattered willows (Salix sp.) and sycamore (Acer pseudoplantanus) have seeded into this area. Gorse (Ulex europaeus) scrub has colonised the dunes in some areas and appears to be spreading.
Scrub
This habitat is almost entirely artificial with only the gorse scrub on the inner dunes being a semi-natural habitat. Alder and willow were planted along the south bank of the river in about 1970 and these shrubs are now generally well established. Further shrub planting on the south bank was carried out in 1990.
Willow (Salix sp.) and alder (Alnus glutinosa) were planted in the 1970's along the south bank of the River Don eastwards of the Bridge of Don. The trees to the west of this strip are doing considerably better than those to the east. More recent planting was carried out in 1990 with hawthorn (Crataegus monogyna), blackthorn (Prunus spinosa) elder (Sambucus nigra), goat willow (Salix caprea) and alder.
Underneath the scrub neutral grassland is present with cocksfoot (Dactylis glomerata), false oat-grass (Arrhenatherum elatius), cow parsley (Anthriscus sylvestris), sweet cicely (Myrrhis odorata), hedge woundwort (Stachys sylvatica) and hedge bindweed (Calystegia sepium).
Grassland
Much of the grassland within the reserve is formed on imported soil and is intensively managed. This includes grassland on the north and south sides of the Esplanade. Daffodils are present in the grassland on the north side of the road. On the north bank to the east of the Bridge of Don is rank grassland on a steep south-facing slope. This is unmanaged and contains some patches of scrub.
Rough grassland is present on the headland. This area has been modified by tipping, with rubble to the east and with grass cuttings to the west. The grassland contains a mixture of neutral grassland, dune grassland, ruderal, and introduced garden species. This area attracts flocks of seed eating birds in late summer and autumn.
Improved grassland is present on the headland and along the south bank of the estuary downstream from the bridge of Don. Much of this vegetation has developed on imported soil and contains a high proportion of ruderal species and garden escapes. On the headland, broadleaved dock (Rumex obtusifolius), nettle (Urtica dioica), coltsfoot (Tussilago farfara), spear thistle (Cirsium vulgare), cow parsley (Anthriscus sylvestris), hemlock (Conium maculatum) and hogweed (Heracleum sphondylium) are abundant. Sweet cicely (Chaerophyllum bulbosum) is widespread and in late summer fills the air with the scent of aniseed.
To the south of the Esplanade the grassland is managed with an annual cut.. The grassland does flood to form pools. Early in the year cuckoo flower (Cardamine pratensis) is common, meadow foxtail (Alopecuris pratensis)is known to occur around the margins of these pools.
Woodland
Semi-mature woodland is present on the steep sided south bank of the river upstream from the Bridge of Don. Most of this woodland has been planted in the mid 1930's though some older oak and elm trees are present. These may be relicts of former woodland cover. The woodland in the reserve is part of a strip of woodland along the River Don corridor which continues upstream from the Brig 'o' Balgownie.
Woodland is present on the south bank upstream from the Bridge of Don.
Much of the woodland consists of even aged stands with willow (Salix sp.), sycamore (Acer pseudoplatanus), ash (Fraxinus excelsior), beech (Fagus sylvatica) and alder (AInus glutinosa). At the top of the slope mature oak (Quercus sp.) and elm (Ulmus glabra) are present. The ground flora contains tufted hair-grass (Deschampsia caespitosa), red campion (Silene dioica), ramsons (Allium ursinum) and lady fern (Athyrium felix-femina) .In a few areas dense shading is caused by the trees and in these areas the ground flora is poor.
On the north bank scattered trees are present, mainly willow and sycamore with some scrub.
York bypass flyover.
24/02/17.
Pentax P30 SLR.
Yellow filter.
Kodak Double X 5222 at 200ASA.
Developed by me.
Rodinal, 1+60, 7 mins, 20C, Fomafix P, spiral tank.
Scanned with Epson Scan V550.
039012.
Some background:
The VF-1 was developed by Stonewell/Bellcom/Shinnakasu for the U.N. Spacy by using alien Overtechnology obtained from the SDF-1 Macross alien spaceship. It was preceded into production by an aerodynamic proving version of its airframe, the VF-X. Unlike all later VF vehicles, the VF-X was strictly a jet aircraft, built to demonstrate that a jet fighter with the features necessary to convert to Battroid mode was aerodynamically feasible.
After the VF-X's testing was finished, an advanced concept atmospheric-only prototype, the VF-0 Phoenix, was flight-tested from 2005 to 2007 and briefly served as an active-duty fighter from 2007 to the VF-1's rollout in late 2008, while the bugs were being worked out of the full-up VF-1 prototype (VF-X-1).
The space-capable VF-1's combat debut was on February 7, 2009, during the Battle of South Ataria Island - the first battle of Space War I, and was the mainstay fighter of the U.N. Spacy for the entire conflict. Introduced in 2008, the VF-1 would be out of frontline service just five years later.
The VF-1 proved to be an extremely capable craft, successfully combating a variety of Zentraedi mecha even in most sorties, which saw UN Spacy forces significantly outnumbered. The versatility of the Valkyrie design enabled the variable fighter to act as both large-scale infantry and as air/space superiority fighter. The signature skills of U.N. Spacy ace pilot Maximilian Jenius exemplified the effectiveness of the variable systems as he near-constantly transformed the Valkyrie in battle to seize advantages of each mode as combat conditions changed from moment to moment.
The basic VF-1 was deployed in four minor variants (designated A, D, J, and S) with constant updates and several sub-variants during its long and successful career. Its success was increased by the GBP-1S "Armored" Valkyrie and FAST Pack "Super" Valkyrie weapon systems, the latter enabling the fighter to operate in space.
After the end of Space War I, the VF-1 continued to be manufactured both in the Sol system (notably on the Lunar facility Apollo Base) and throughout the UNG space colonies. Although the VF-1 would eventually be replaced as the primary VF of the UN Spacy by the more capable, but also much bigger, VF-4 Lightning III in 2020, a long service record and continued production after the war proved the lasting worth of the design.
The VF-1 was without doubt the most recognizable variable fighter of Space War I and was seen as a vibrant symbol of the U.N. Spacy even into the first year of the New Era 0001 in 2013. At the end of 2015 the final rollout of the VF-1 was celebrated at a special ceremony, commemorating this most famous of variable fighters.
The 1st generation VF-1 Valkryie was built from 2006 to 2013 with a total production of 5,459 VF-1 variable fighters and in several variants (VF-1A = 5,093, VF-1D = 85, VF-1J = 49, VF-1S = 30, VF-1G = 12, VE-1 = 122, VT-1 = 68). However, the type proved to be very versatile and many more VF-1s were built from spares, and ongoing modernization programs like the “Plus” MLU update incorporated stronger engines and avionics from the VF-1’s successor, the VF-4 (including the more powerful radar, IRST sensor and a laser designator/range finder). These updates later led to the VF-1N, P and X variants, which, among modernized avionics and an improved cockpit layout, featured modified wings.
However, the fighter remained active in many second line units and continued to show its worthiness years later, e. g. through Milia Jenius who would use her old VF-1 fighter in defense of the colonization fleet - 35 years after the type's service introduction!
General characteristics:
Equipment Type: all-environment variable fighter and tactical combat battroid
Government: U.N. Spacy, U.N. Navy, U.N. Space Air Force
Accommodation: pilot only in Marty & Beck Mk-7 zero/zero ejection seat
Dimensions:
Fighter Mode:
- Length 14.23 meters
- Wingspan 14.78 meters (fully extended)
- Height 3.84 meters
Battroid Mode:
- Height 12.68 meters
- Width 7.3 meters
- Length 4.0 meters
Empty weight: 13.25 metric tons
Standard T-O mass: 18.5 metric tons
MTOW: 37.0 metric tons
Powerplant:
2x Shinnakasu Heavy Industry/P&W/Roice FF-2008 thermonuclear reaction turbine engines,
output 650 MW each, rated at 11,500 kg in standard or in overboost (225.63 kN x 2)
4x Shinnakasu Heavy Industry NBS-1 high-thrust vernier thrusters (1 x counter reverse
vernier thruster nozzle mounted on the side of each leg nacelle/air intake,
1x wing thruster roll control system on each wingtip)
18x P&W LHP04 low-thrust vernier thrusters beneath multipurpose hook/handles
Performance:
Battroid Mode: maximum walking speed 160 km/h
Fighter Mode: at 10,000 m Mach 2.71; at 30,000+ m Mach 3.87
g limit: in space +7
Thrust-to-weight ratio: empty 3.47; standard T-O 2.49; maximum T-O 1.24
Design features:
3-mode variable transformation; variable geometry wing; vertical take-off and landing; control-configurable vehicle; single-axis thrust vectoring; three "magic hand" manipulators for maintenance use; retractable canopy shield for Battroid mode and atmospheric reentry; option of GBP-1S system, atmospheric-escape booster, or FAST Pack system
Transformation:
Standard time from Fighter to Battroid (automated): under 5 sec.
Minimum time from Fighter to Battroid (manual): 0.9 sec.
Armament:
1x internal Mauler RÖV-20 anti-aircraft laser cannon, firing 6,000 pulses per minute
1x Howard GU-11 55 mm three-barrel Gatling gun pod with 200 rds fired at 1,200 rds/min
4x underwing hard points for a wide variety of ordnance, including
- 12x AMM-1 hybrid guided multipurpose missiles (3/point), or
- 12x MK-82 LDGB conventional bombs (3/point), or
- 6x RMS-1 large anti-ship reaction missiles (2/outboard point, 1/inboard point), or
- 4x UUM-7 micro-missile pods (1/point), each carrying 15x Bifors HMM-01 micro-missiles,
or a combination of above load-outs
Optional Armament:
Shinnakasu Heavy Industry GBP-1S ground-combat protector weapon system, or
Shinnakasu Heavy Industry FAST Pack augmentative space weapon system
The kit and its assembly:
Another submission to the 2017 "Science Fiction" Group Build at whatifmodelers.com, and once more the eventual realization of a long- plan: a VF-1 in a dazzle scheme! To my surprise, I have never seen this, neither in the canonical sources (except for a VF-5000 with an all-grey splinter scheme, similar to the experimental US Keith Ferris schemes), nor on a model? Well, time to try this stunt ...again; I had actually built a VF-1D as a non-transformable supersonic trainer many years ago, and applied a livery inspired by the Keith Ferris schemes, but with very soft blue-grey tones, so that the disruptive effect of the underlying splinter would hardly "work". So, this is a second approach to the theme, and a more visually-oriented one.
This vintage ARII VF-1J fighter kit was built OOB, with the landing gear tucked up. This kit showed its age, though, the moulds seem to be well worn because the sprues showed considerable flash and other soft spots.
Anyway, the model received my usual additions of some blade antennae, a pilot figure and a custom display stand in/under the ventral cannon pod. The ordnance is standard, too, the full load of a dozen AAM-1 missiles is OOB. The only true additions are a small, scratched fairing for an IRST sensor under the nose, seen in a source book profile of an U.N.S.A.F. VF-1, and RHAWS antennae at the top of the fins.
Painting and markings:
This was the bigger part of the work, and a creative one, too. I did not simply want to copy an existing scheme, e .g. the Keith Ferris schemes that had been tested on some US aircraft.
The scheme was to be disruptive, confusing and also decorative - true camouflage was rather a secondary requirement, but welcome. Creating such a scheme from scratch is not as easy as it sounds, because you have to avoid collisions of the same color, the overall look needs some balance, and the scheme and its single shard shapes were to somewhat correspond with the Valkyrie’s outlines, too.
Since I did not dare to improvise this directly on the kit, and because I wanted to use more than three tones for the paint scheme, I actually created a VF-1 4-side view on a sheet of paper and started painting it out with colored pencils!
This was actually very helpful and I ended up with a four-tone scheme, rooted in pure black and white and somewhat inspired by pre-WWII dazzle schemes for ships.
Consequently the tones are black (I used a tone called Tar Black, Revell 6, which is actually a very dark grey), a dark/medium grey (Humbrol 27), light grey (Humbrol 64) and white (again, not the pure tone, but rather a very light grey, mixed from 95% Humbrol 130 and 5% Humbrol 64).
The pattern consists of large color sections, geometrical shapes, wedges and a few stripes at some intersections. It (unintentionally) reminds of certain late Su-27 schemes in Russian services, as well as US aggressors that carry similar outfits, e. g. some F-18s of USN’s VFC-12. But these are rather geometrical shapes added to a camouflage/grey background, and not as integral as my design.
The scheme was applied mostly free-handedly with brushes and a mix of enamels and acrylic paint. From certain angles it actually breaks up the VF-1's outlines well, esp. its silhouette, and at a quick glance it is actually hard to tell the Valkyrie’s orientation or direction of flight. In order to add some more onlooker confusion, I also added a fake cockpit with a white pilot helmet (cut from decal sheet) on top of the fuselage.
All other markings are rather minimal and subdued. Lacking different contrasting color options, I used yellow decals for the “U.N. Spacy” tags on the legs and the upper starboard wing. The “kite” insignia in grey and white were printed at home, while the tactical code comes from a Tamiya 1:100 Thunderchief. The chequered stripe on top of the fin is a generic decal, and blank, beige decal sheet was used for the wings’ and fins’ leading edges.
The rest came mostly from various OOB VF-1 sheets.
The ordnance was painted authentically, too. The AMM-1’s became all-white with black and red trim, the gun pod was painted Dark Sea Grey (Humbrol 123), blending into the overall color palette of this dazzle VF-1.
Except for a black ink wash, emphasizing the engraved panel lines, not much other weathering was done. Finally, the kit was sealed with matt acrylic varnish.
An… interesting result, and I am surprised how much the dazzle scheme changes the overall look of the VF-1, despite no fundamental changes to the airframe as such. Building was relatively simple, but the kit is not complex – just pretty old. Anyway, this updated aggressor bird makes a nice addition to the VF-1 collection, a worthwhile effort. A true eye catcher, I’d say.
Nikon FE2 with Nikon 100mm f2.8 Series E lens on Fomapan 400. Stand developed in Rodinal at 1:100 for 60 minutes.
She's changed a lot since my first impression of her.
The stripe down the side is uneven developing - I did stand developing but didn't mix the Rodinal very long and forgot to agitate it halfway through, so either one could be to blame. Probably the bad mixing.
I've just posted a big blog entry on developing your own 4x5 colour film. It's quite a breakthrough for me as it reduces developing costs from about £2.00 per sheet to about 16p per sheet. This is one of the images that came off the batch that I processed on video for the blog article..
Home Developing of 4x5 Sheet Film
I also started using sheet film which further brings the cost down from £2.00 per sheet to about £1.00 per sheet and I also bought some post dated film in bulk from Fuji that works out at 40p per sheet...
Soo .. Big saving going from 4.50 per photo to 56p per photo! I just need to take more pictures now :-)
New film and new developing technique! :)
Leica M3 + Leica Noctilux 50mm f1.0 v2 @ f1 + yellow Heliopan 60mm filter + Rollei Retro 400 B&W film
I used a 1:100 Rodinal stand development for 45mins at 21 degrees with a few turns in first 10 seconds and 1 mid way for finer grain and highlight retention. Many Rollei Retro portraits I had seen had over exposed highlights so I wanted to minimise this problem
Pleased with the result :) My first time using Rollei Retro 400 film
Model - Katie. Shot in the last of the daylight. Highlight on back of coat was tungsten building light
..developing my own B&W film puts me off shooting colour film more each time. I can pretty much get any exposure, contrast, grain size, sharpness from my negatives as I have full control from start to end. When shooting colour I am normally disappointed on the whole as I know a B&W version will pretty much always look better. That said I am trying to love colour film more and it can be nice if done well
Camera: Hasselblad XPAN
Lens: Hasselblad 4/90
Focal length: 90mm
Film: Kodak T-MAX P3200, shot @ ISO 6400 developed @ ISO 6400
Developed with inversion technique.
Developer: Ilford DD-X
Stop Bath: Ilford Ilfostop
Fixer: Ilford Rapid Fixer
attempted to develop film on vacation in Mexico - reblixed weeks later for four hours
Arista C-41 kit diluted to 1:12 of recommended stock solutions
stand developed for 1 hour at 20C 68F in Paterson tank with inversions initially and at 30 mins
Blix for 45 mins at 1:12 dilution, Stabilizer for 10 mins
Kodak Portra NC 160 ISO 120 roll film
Zenza Bronica ETRS 6:4.5 medium format SLR
Zenzanon f3.5 150mm EII aspherical lens with electronic leaf shutter
(~85mm effective vs 35mm frame) AE prism view finder and speed grip
Scanned with Epson Perfection 4490 at 4800 dpi 48 bit
See [www.youtube.com/watch?v=hawoHRGaDFw] for Bronica medium format camera operation
Strolling through Old Aberdeen on my way to the University this beauty caught my eye, just had to capture the image to archive on Flickr.
Vehicle make: LAND ROVER
Date of first registration: October 2012
Year of manufacture: 2012
Cylinder capacity (cc): 2198 cc
CO₂Emissions: 266 g/km
Fuel type: DIESEL
Export marker: No
Vehicle status: Tax not due
Vehicle colour: BLUE
Vehicle type approval: N1
Wheelplan: 2 AXLE RIGID BODY
Revenue weight: 2505kg
The Land Rover Defender (initially called the Land Rover Ninety and Land Rover One Ten) is a British four-wheel-drive off-road SUV developed from the original Land Rover Series launched in June 1948.
In October 2013 Land Rover announced that production would end in December 2015 after a continuous run of 67 years.
Production finally ended on 29 January 2016 when the last Defender, H166 HUE, rolled off the production line at 9:22.
Jaguar Land Rover announced their intention to launch a replacement new Defender, which motoring journalists speculate will be different from the original version.
The model was introduced in 1983 as "Land Rover One Ten", and in 1984 the "Land Rover Ninety" was added - the numbers representing the respective wheelbases in inches. (In fact the Ninety was nearer 93 inches at 92.9".)
The number was spelled in full in advertising and in handbooks and manuals, and the vehicles also carried badges above the radiator grille which read "Land Rover 90" or "Land Rover 110", with the number rendered numerically.
The Ninety and One Ten replaced the earlier Land Rover Series, and at the time of launch, the only other Land Rover model in production was the Range Rover.
In 1989, a third model was brought out by Land Rover to be produced in parallel with the other two: the Land Rover Discovery.
To avoid possible confusion, from 1991 the Ninety and the One Ten were renamed the "Defender 90" and "Defender 110". These carried front badges that said "Defender", with a badge on the rear of the vehicle saying "Defender 90" or "Defender 110".
The most recent model, from 2007-2016, still featured the space above the radiator for the badge but was blank. Instead had "Land Rover" spelled across the leading edge of the bonnet in raised individual letters, in keeping with the Discovery and Freelander. At the rear was a new style of '"Defender" badge with an underlining "swoosh". On these last models there are no badges defining the wheelbase model of the vehicle.
The 127-inch (3,226 mm) wheelbase Land Rover 127, available from 1985, was always marketed with the name rendered numerically. Following the adoption of the Defender name, it became the "Defender 130", although the wheelbase remained unchanged.
The North American Specification (NAS) Defender 110 sold for the 1993 model year carried a badge above the radiator grille which read "Defender," whereas the NAS Defender 90 sold for the 1994 to 1997 model years had "Land Rover" spelled across the top of the radiator grille in individual letter decals. NAS Defenders also carried a cast plaque on the rear tub in the original style of the Series Station wagons with "Defender 110" or "Defender 90" below the Land Rover lozenge and the vehicle's unique limited edition production run number.
Production of the model now known as the Defender began in 1983 as the Land Rover 110, a name which reflected the 110-inch (2,800 mm) length of the wheelbase. The Land Rover 90, with 93-inch (2,362 mm) wheelbase, and Land Rover 127, with 127-inch (3,226 mm) wheelbase, soon followed.[4]
Outwardly, there is little to distinguish the post-1983 vehicles from the Series III Land Rover. A full-length bonnet, revised grille, plus the fitting of wheel arch extensions to cover wider-track axles are the most noticeable changes. Initially the Land Rover was also available with a part-time 4WD system familiar to all derivatives produced since 1949. The part-time system failed to sell and was quickly dropped from the options list by 1984. While the engine and other body panels carried over from the Series III, mechanically the 90 and 110 were modernized, including:
Coil springs, offering a more comfortable ride and improved axle articulation
A permanent four-wheel-drive system derived from the Range Rover, featuring a two-speed transfer gearbox with a lockable centre differential
A modernised interior
A taller one-piece windscreen
A new series of progressively more powerful and modern engines
The 110 was launched in 1983, and the 90 followed in 1984. From 1984, wind-up windows were fitted (Series models and very early 110s had sliding panels), and a 2.5-litre (153 cu in), 68 horsepower (51 kW) diesel engine was introduced. This was based on the earlier 2.3-litre (140 cu in) engine, but had a more modern fuel-injection system as well as increased capacity. A low compression version of the 3.5-litre (214 cu in) V8 Range Rover engine transformed performance. It was initially available in the 110 with a four-speed transmission with integral transfer case, then later in conjunction with a high strength "Santana" five-speed transmission.[5]
This period saw Land Rover market the utility Land Rover as a private recreational vehicle. While the basic pick-up, 4x4 and van versions were still working vehicles, the County 4x4s were sold as multi-purpose family vehicles, featuring improved interior trim and more comfortable seats. This change was reflected in Land Rover starting what had long been common practice in the car industry — detail changes and improvements to the County model from year to year in order to attract new buyers and to encourage existing owners to trade in for a new vehicle. These changes included different exterior styling graphics and colour options, and the introduction of new options, such as radio-cassette players, styled wheels, headlamp wash and wipe systems, as well as accessories such as surfboard carriers and bike racks. The switch from leaf spring to coil spring suspension was a key part of the new model's success. It offered improved off-road ability, load capacity, handling, and ride comfort.
The 127 (and 130)
From 1983, Land Rover introduced a third wheelbase to its utility line-up, a 127-inch (3,226 mm) wheelbase vehicle designed to accommodate larger, heavier loads than the 110. Called the "Land Rover 127", it was designed specifically with use by utility and electrical companies in mind, as well as military usage.
In its standard form, it is a four-door six-seater consisting of the front half of a 110 4x4, and the rear of a 110 high-capacity pick up (HCPU).
The logic was that this allowed a workcrew and their equipment to be carried in one vehicle at the same time. The 127 could carry up to a 1.4 tonnes (1.4 long tons; 1.5 short tons) payload, compared to the 1.03 tonnes (1.01 long tons; 1.14 short tons) payload of the 110 and the 0.6 tonnes (0.59 long tons; 0.66 short tons) of the 90
Land Rover 127s were built on a special production line, and all started life as 110 4x4 chassis (the model was initially marketed as the 110 crew cab, before the more logical 127 name was adopted). These were then cut in two and the 17 inches (432 mm) of extra chassis length welded on before the two original halves were reunited. These models did not receive their own dedicated badging like the other two models, instead they used the same metal grille badges as used on the Series III 109 V8 models, that simply said "Land-Rover".
Land Rover Defender 130; fully equipped car in the desert
Although the standard body-style was popular, the 127 was a common basis for conversion to specialist uses, such as mobile workshops, ambulances, fire engines and flatbed transports. In South Africa, the Land Rover assembly plant offered a 127 4x4 with seating for 15. Land Rover also offered the 127 as a bare chassis, with just front bodywork and bulkhead, for easy conversion.
127" chassis with double cab and bimobil camper module
Initially held back by the low power of the Land Rover engines (other than the thirsty petrol V8 engine), the 127 benefited from the improvements to the line-up, and by 1990 was only available with the two highest power engines, the 134 hp (100 kW) 3.5-litre V8 petrol, and the 85 hp (63 kW) 2.5-litre turbo diesel .
Engine development
The original 110 of 1983 was available with the same engine line-up as the Series III vehicles it replaced, namely 2.25-litre (137 cu in) petrol and diesel engines, and a 3.5-litre (210 cu in) V8 petrol unit, although a small number of 3.2-litre (200 cu in) V8s were produced.
In 1981 the 2.25 l engines were upgraded from three- to five-crankshaft bearings in preparation for the planned increases in capacity and power.
The 2.5-litre version of the diesel engine, displacing 2,495 cubic centimetres (152.3 cu in) and producing 68 hp (51 kW), was introduced in both the 110 and the newly arrived 90. This was a long-stroke version of the venerable 2.25-litre unit, fitted with updated fuel injection equipment and a revised cylinder head for quieter, smoother and more efficient running. A timing belt also replaced the older engine's chain.
In 1985 the petrol units were upgraded. An enlarged four-cylinder engine was introduced. This 83 hp (62 kW) engine shared the same block and cooling system (as well as other ancillary components) as the diesel unit. Unlike the diesel engine, this new 2.5-litre petrol engine retained the chain-driven camshaft of its 2.25-litre predecessor. At the same time, the 114 hp (85 kW) V8 was also made available in the 90- the first time a production short-wheelbase Land Rover had been given V8 power.
The V8 on both models was now mated to an all-new five-speed manual gearbox.
The year 1986 saw improvements in engines to match the more advanced offerings by Japanese competitors. The "Diesel Turbo" engine was introduced in September, a lightly turbocharged version of the existing 2.5-litre diesel, with several changes to suit the higher power output, including a re-designed crankshaft, teflon-coated pistons and nimonic steel exhaust valves to cope with the higher internal temperatures.[4][6] Similarly, an eight-bladed cooling fan was fitted, together with an oil cooler.
The changes for the turbo diesel were kept as slight as possible, in the aim of making the car saleable in Land Rover's traditional export markets across the globe.
The 2.5 diesel, 2.5 petrol and Diesel Turbo engines all shared the same block castings and other components such as valve-gear and cooling system parts, allowing them to be built on the same production line. The Diesel Turbo produced 85 hp (63 kW), a 13% increase over the naturally aspirated unit, and a 31.5% increase in torque to 150 lb·ft (203 N·m) at 1800 rpm.
Externally, turbo-diesel vehicles differed from other models only by having an air intake grille in the left-hand wing to supply cool air to the turbo. The engine was adopted as the standard engine for UK and European markets.
Early turbo-diesel engines gained a reputation for poor reliability, with major failures to the bottom-end and cracked pistons. A revised block and improved big end bearings were introduced in 1988, and a re-designed breather system in 1989. These largely solved the engine's problems, but it remained (like many early turbo-diesels) prone to failure if maintenance was neglected.
At the same time that the Diesel Turbo was introduced, the V8 engine was upgraded. Power was increased to 134 hp (100 kW), and SU carburettors replaced the Zenith models used on earlier V8s.
Sales turnaround
The new vehicles with their more modern engines, transmissions, and interiors reversed the huge decline in sales that took place in the 1980s (a 21% fall in a single year, 1980–1981). This growth was mainly in the domestic UK market and Europe. African, Australian and Middle-Eastern sales failed to recover significantly - Land Rover had not been immune to the poor reputation caused by poor build quality and unreliability which had afflicted the rest of British Leyland, of which Land Rover was still part. In these markets Japanese vehicles such as the Toyota Landcruiser and Nissan Patrol gradually took over what had been a lucrative export market for Land Rover for decades. Meanwhile, the company itself adopted more modern practices, such as using marketing campaigns to attract new buyers who would not previously have been expected to buy a Land Rover. The operation was streamlined, with most of the satellite factories in the West Midlands that built parts for the Land Rover being closed and production brought into the Solihull factory, which was expanded.
To maximise sales in Europe, Land Rover set up the Special Vehicles Division, which handled special low-number conversions and adaptations to the vehicles. The bulk of the division's work was the construction of stretched-wheelbase mobile workshops and crew carriers for British and European utility companies, often including six-wheel-drive conversions, but more unusual projects were undertaken, such as the construction of an amphibious Land Rover 90 used by the company as part of its sponsorship of Cowes Week from 1987 to 1990.
The Special Projects Division also handled specialised military contracts, such as the building of a fleet of 127-inch (3,226 mm)
V8-powered Rapier missile launchers for the British Army. The Rapier system actually consisted of three Land Rovers: a 127 which carried the launching and aiming equipment, and two 110s which carried the crew and additional equipment.
Land Rover Defender
The biggest change to the Land Rover came in late 1990, when it became the Land Rover Defender, instead of the Land Rover 90 or 110. This was because in 1989 the company had introduced the Discovery model, requiring the original Land Rover to acquire a name.
The Discovery also had a new turbodiesel engine, the 200TDi. This was also loosely based on the existing 2.5-litre turbo unit, and was built on the same production line, but had a modern alloy cylinder head, improved turbocharging, intercooling and direct injection.
It retained the block, crankshaft, main bearings, cambelt system, and other ancillaries as the Diesel Turbo. The breather system included an oil separator filter to remove oil from the air in the system, thus finally solving the Diesel Turbo's main weakness of re-breathing its own sump oil. The 200Tdi, produced 107 hp (80 kW) and 195 lb·ft (264 N·m) of torque, which was nearly a 25% improvement on the engine it replaced (although as installed in the Defender the engine was de-tuned slightly from its original Discovery 111 hp (83 kW) specification due to changes associated with the turbo position and exhaust routing).
This engine finally allowed the Defender to cruise comfortably at high speeds, as well as tow heavy loads speedily on hills while still being economical.
In theory it only replaced the older Diesel Turbo engine in the range, with the other four-cylinder engines (and the V8 petrol engine) still being available. However, the Tdi's combination of performance and economy meant that it took the vast majority of sales. Exceptions were the British Army and some commercial operators, who continued to buy vehicles with the 2.5-litre naturally aspirated diesel engine (in the army's case, this was because the Tdi was unable to be fitted with a 24 volt generator). Small numbers of V8-engined Defenders were sold to users in countries with low fuel costs or who required as much power as possible (such as in Defenders used as fire engines and ambulances).
Along with the 200Tdi engine, the 127's name was changed to the "Land Rover Defender 130". The wheelbase remained the same; the new figure was simply a tidying up exercise. More importantly, 130s were no longer built from "cut-and-shut" 110s, but had dedicated chassis built from scratch. The chassis retained the same basic structure as the 90 and 110 models, but with a longer wheelbase.
1994 saw another development of the Tdi engine, the 300Tdi. Although the 200Tdi had been a big step forward, it had been essentially a reworking of the old turbocharged diesel to accept a direct injection system. In contrast the 300Tdi was virtually new, despite the same capacity, and both the Defender and the Discovery had engines in the same state of tune, 111 bhp (83 kW), 195 lbf·ft (264 N·m).
Throughout the 1990s the vehicle attempted to climb more and more upmarket, while remaining true to its working roots. This trend was epitomised by limited-edition vehicles, such as the SV90 in 1992 with roll-over protection cage, alloy wheels and metallic paint and the 50th anniversary 90 in 1998, equipped with automatic transmission, air conditioning and Range Rover 4.0-litre V8 engine.
A new variant was the Defender 110 double cab, featuring a 4x4-style seating area, with an open pick up back. Although prototypes had been built in the Series days, it was not until the late 1990s that this vehicle finally reached production.
2012 updates
In August 2011, Land Rover announced an update of the Defender for the 2012 model year. By this time, Land Rover publicly acknowledged that it was working on a project to produce an all-new replacement for the Defender. This would lead to the unveiling of the first DC100 concept vehicle in September that year. While emissions and safety regulations have threatened the Defender since the early 2000s, these had either been avoided or Land Rover had found ways to modify the vehicle to economically meet the new requirements. However, safety regulations due for introduction in 2015 requiring minimum pedestrian safety standards and the fitment of airbags to commercial vehicles cannot be met without a wholesale redesign of the Defender.
The main change for the 2012 models was the installation of a different engine from the Ford Duratorq engine range. Ford decided, due to cost reasons, not to modify the 2.4-litre engine introduced in 2007 to meet the upcoming Euro V emissions standards and so the engine was replaced with the ZSD-422 engine, essentially a 2.2-litre variant of the same engine. Although smaller than the existing unit the power and torque outputs remained unchanged and the same six-speed gearbox was used as well.
The engine included a diesel particulate filter for the first time on a Defender. The only other change was the reintroduction of the soft top body style to the general market. This had been a popular option for the Land Rover Series but by the introduction of the Defender had been relegated to special order and military buyers only. Land Rover stated that the option was being brought back due to customer feedback.
The last Defender, a soft-top "90" rolled off the Solihull production line at 9:22 on Friday 29 January 2016. The BBC reports that the Defender's replacement is due to be launched in 2018/2019.
A developing Supercell across far Northeast Wisconsin on July 1 2017. Only isolated storms were expected, but this beast began to develop along an old outflow boundary from a storm early in the afternoon. Aiding in the development was a lake breeze boundary. The updraft was so explosive.
Misono, Mikasa, Hokkaido.
Pentax SP, EBC Fujinon 55mm F1.8, F64D ( negative for cinema from Fuji ) exposed as ISO 64, developed with reversal processing as described before, scanned with Plustek OpticFilm120 + VueScan at 5300 dpi, edited with GIMP. Bigger sozes: www.flickr.com/photos/threepinner/50128846403/sizes/ up to 7438 × 4894pixels compatible. Learn DIY development and upgrade to film !
en.wikipedia.org/wiki/Al-Azhar_Mosque
Al-Azhar Mosque (Arabic: الجامع الأزهر, romanized: al-Jāmiʿ al-ʾAzhar, lit. 'The Resplendent Congregational Mosque', Egyptian Arabic: جامع الأزهر, romanized: Gāmiʿ el-ʾazhar), known in Egypt simply as al-Azhar, is a mosque in Cairo, Egypt in the historic Islamic core of the city. Commissioned as the new capital of the Fatimid Caliphate in 970, it was the first mosque established in a city that eventually earned the nickname "the City of a Thousand Minarets". Its name is usually thought to derive from az-Zahrāʾ (lit. 'the shining one'), a title given to Fatimah, the daughter of Muhammad.
After its dedication in 972, and with the hiring by mosque authorities of 35 scholars in 989, the mosque slowly developed into what it is today.
The affiliated Al-Azhar University is the second oldest continuously run one in the world after Al-Qarawiyyin in Idrisid Fes. It has long been regarded as the foremost institution in the Islamic world for the study of Sunni theology and sharia, or Islamic law. In 1961, the university, integrated within the mosque as part of a mosque school since its inception, was nationalized and officially designated an independent university, Al-Azhar Al Sharif, following the Egyptian Revolution of 1952.
Over the course of its over a millennium-long history, the mosque has been alternately neglected and highly regarded. Because it was founded as a Shiite Ismaili institution, Saladin and the Sunni Ayyubid dynasty that he founded shunned al-Azhar, removing its status as a congregational mosque and denying stipends to students and teachers at its school. These moves were reversed under the Mamluk Sultanate, under whose rule numerous expansions and renovations took place. Later rulers of Egypt showed differing degrees of deference to the mosque and provided widely varying levels of financial assistance, both to the school and to the upkeep of the mosque. Today, al-Azhar remains a deeply influential institution in Egyptian society that is highly revered in the Sunni Muslim world and a symbol of Islamic Egypt.
Name
The city of Cairo was established by the Fatimid general Jawhar al-Siqilli, on behalf of the Fatimid caliph al-Mu'izz, following the Fatimid conquest of Egypt in 969. It was originally named al-Manṣūriyya (المنصورية) after the prior seat of the Fatimid caliphate, al-Mansuriyya in modern Tunisia. The mosque, first used in 972, may have initially been named Jāmiʿ al-Manṣūriyya (جامع المنصورية, "the mosque of Mansuriyya"), as was common practice at the time. It was al-Mu'izz who renamed the city al-Qāhira (القاهرة, "the Victorious"). The name of the mosque thus became Jāmiʿ al-Qāhira (جامع القاهرة, "the mosque of Cairo"), the first transcribed in Arabic sources.
The mosque acquired its current name, al-ʾAzhar, sometime between the caliphate of al-Mu'izz and the end of the reign of the second Fatimid caliph in Egypt, al-Aziz Billah (r. 975–996).ʾAzhar is the masculine form for zahrāʾ, meaning "splendid" or "most resplendent". Zahrāʾ is an epithet applied to Muhammad's daughter Fatimah, wife of caliph Ali. She was claimed as the ancestress of al-Mu'izz and the imams of the Fatimid dynasty; one theory is that her epithet is the source for the name al-ʾAzhar. The theory, however, is not confirmed in any Arabic source and its plausibility has been both supported and denied by later Western sources.
An alternative theory is that the mosque's name is derived from the names given by the Fatimid caliphs to their palaces. Those near the mosque were collectively named al-Quṣūr al-Zāhira (القصور الزاهرة, "the Brilliant Palaces") by al-Aziz Billah, and the royal gardens were named after another derivative of the word zahra. The palaces had been completed and named prior to the mosque changing its name from Jāmiʿ al-Qāhira to al-ʾAzhar.
The word Jāmiʿ is derived from the Arabic root word jamaʿa (g-m-ʿ), meaning "to gather". The word is used for large congregational mosques. While in classical Arabic the name for al-Azhar remains Jāmiʿ al-ʾAzhar, the pronunciation of the word Jāmiʿ changes to Gāmaʿ in Egyptian Arabic.[c]
History
A paved courtyard is visible in the foreground, and behind it a wall of angular keel-shaped arched bays supported by columns. Behind the wall, two minarets, a dome, and another minaret are visible from left to right. In the far background in the center the top of another minaret can be seen.
The courtyard of the mosque, dating to the Fatimid period. Above, the minarets date from the Mamluk period. From left to right: the double-finial minaret of Qansuh al-Ghuri, the minaret of Qaytbay, and the minaret of Aqbugha (behind the dome).
Fatimid Caliphate
After the conquest of Egypt, Jawhar al-Siqilli oversaw the construction of the royal enclosure for the caliph's court and the Fatimid army, and had al-Azhar built as a base to spread Isma'ili Shi'a Islam. Located near the densely populated Sunni city of Fustat, Cairo became the center of the Isma'ili sect of Shi'a Islam, and seat of the Fatimid empire.
Jawhar ordered the construction of a congregational mosque for the new city and work commenced on April 4, 970. The mosque was completed in 972 and the first Friday prayers were held there on June 22, 972 during Ramadan.
Al-Azhar soon became a center of learning in the Islamic world, and official pronouncements and court sessions were issued from and convened there. Under Fatimid rule, the previously secretive teachings of the Isma'ili madh'hab (school of law) were made available to the general public. Al-Nu'man ibn Muhammad was appointed qadi (judge) under al-Mu'izz and placed in charge of the teaching of the Isma'ili doctrine. Classes were taught at the palace of the caliph, as well as at al-Azhar, with separate sessions available to women. During Eid al-Fitr in 973, the mosque was rededicated by the caliph as the official congregational mosque in Cairo. Al-Mu'izz, and his son—when he in turn became caliph—would preach at least one Friday khutbah (sermon) during Ramadan at al-Azhar.
Yaqub ibn Killis, a polymath, jurist and the first official vizier of the Fatimids, made al-Azhar a key center for instruction in Islamic law in 988. The following year, 45 scholars were hired to give lessons, laying the foundation for what would become the leading university in the Muslim world.
The mosque was expanded during the rule of the caliph al-Aziz Billah. According to al-Mufaddal, he ordered the restoration of portions of the mosque and had the ceiling raised by one cubit. The next Fatimid caliph, al-Hakim bi-Amr Allah (r. 996–1021), would continue to renovate the mosque, providing a new wooden door in 1010. However, al-Hakim's reign saw the completion of the al-Hakim Mosque, and al-Azhar lost its status as Cairo's primary congregational mosque. In May 1009 the al-Hakim Mosque became the sole location for the caliph's sermons; prior to this, al-Hakim would rotate where the Friday sermon was held. Following al-Hakim's reign, al-Azhar was restored by Caliph al-Mustansir Billah (r. 1036–1094). Additions and renovations were carried during the reign of the remaining Fatimid caliphs. Caliph al-Hafiz undertook a major refurbishment in 1138, which established the keel-shaped arches and carved stucco decoration seen in the courtyard today, as well as the dome at the central entrance of the prayer hall.
Initially lacking a library, al-Azhar was endowed by the Fatimid caliph in 1005 with thousands of manuscripts that formed the basis of its collection. Fatimid efforts to establish Isma'ili practice among the population were, however largely unsuccessful. Much of its manuscript collection was dispersed in the chaos that ensued with the fall of the Fatimid Caliphate, and Al-Azhar became a Sunni institution shortly thereafter.
Ayyubid dynasty
Saladin, who overthrew the Fatimids in 1171, was hostile to the Shi’ite principles of learning propounded at al-Azhar during the Fatimid Caliphate, and under his Ayyubid dynasty the mosque suffered from neglect. Congregational prayers were banned by Sadr al-Din ibn Dirbass, appointed qadi by Saladin. The reason for this edict may have been Shāfi‘ī teachings that proscribe congregational prayers in a community to only one mosque, or mistrust of the former Shi'a institution by the new Sunni ruler. By this time, the much larger al-Hakim Mosque was completed; congregational prayers in Cairo were held there.
In addition to stripping al-Azhar of its status as congregational mosque, Saladin also ordered the removal from the mihrab of the mosque a silver band on which the names of the Fatimid caliphs had been inscribed. This and similar silver bands removed from other mosques totaled 5,000 dirhems. Saladin did not completely disregard the upkeep of the mosque and according to al-Mufaddal one of the mosque's minarets was raised during Saladin's rule.
The teaching center at the mosque also suffered. The once well stocked library at al-Azhar was neglected, and manuscripts of Fatimid teachings that were held at al-Azhar were destroyed. The Ayyubid dynasty promoted the teaching of Sunni theology in subsidized madrasas (schools) built throughout Cairo. Student funding was withdrawn, organized classes were no longer held at the mosque, and the professors that had prospered under the Fatimids were forced to find other means to earn their living.
Al-Azhar nevertheless remained the seat of Arabic philology and a place of learning throughout this period. While official classes were discontinued, private lessons were still offered in the mosque. There are reports that a scholar, possibly al-Baghdadi, taught a number of subjects, such as law and medicine, at al-Azhar. Saladin reportedly paid him a salary of 30 dinars, which was increased to 100 dinars by Saladin's heirs. While the mosque was neglected by Saladin and his heirs, the policies of the Sunni Ayyubid dynasty would have a lasting impact on al-Azhar. Educational institutions were established by Sunni rulers as a way of combating what they regarded as the heretical teachings of Shi'a Islam. These colleges, ranging in size, focused on teaching Sunni doctrine, had an established and uniform curriculum that included courses outside of purely religious topics, such as rhetorics, math, and science. No such colleges had been established in Egypt by the time of Saladin's conquest. Saladin and the later rulers of the Ayyubid dynasty would build twenty-six colleges in Egypt, among them the Salihiyya Madrasa.
Al-Azhar eventually adopted Saladin's educational reforms modeled on the college system he instituted, and its fortunes improved under the Mamluks, who restored student stipends and salaries for the shuyūkh (teaching staff).
Mamluk Sultanate
A man with a full beard and turban reclines on his right side on a carpet, with his elbow and back resting on a pillow, next to an open arched window. His right hand holds a fly-whisk; in front of him on the floor is a sheathed sword.
A Mamluk bey
Congregational prayers were reestablished at al-Azhar during the Mamluk Sultanate by Sultan Baibars in 1266. While Shāfi‘ī teachings, which Saladin and the Ayyubids followed, stipulated that only one mosque should be used as a congregational mosque in a community, the Hanafi madh'hab, to which the Mamluks adhered, placed no such restriction. Al-Azhar had by now lost its association with the Fatimids and Ismāʿīli doctrines, and with Cairo's rapid expansion, the need for mosque space allowed Baibars to disregard al-Azhar's history and restore the mosque to its former prominence. Under Baibars and the Mamluk Sultanate, al-Azhar saw the return of stipends for students and teachers, as well as the onset of work to repair the mosque, which had been neglected for nearly 100 years. According to al-Mufaddal, the emir 'Izz al-Din Aydamur al-Hilli built his house next to the mosque and while doing so repaired the mosque. Al-Maqrizi reports that the emir repaired the walls and roof as well as repaving and providing new floor mats. The first khutbah since the reign of the Fatimid caliph al-Hakim took place on 16 January 1266 with the sermon delivered on a new pulpit completed five days earlier.
An earthquake in 1302 caused damage to al-Azhar and a number of other mosques throughout Mamluk territory. The responsibility for reconstruction was split among the amirs (princes) of the Sultanate and the head of the army, Sayf al-Din Salar, who was tasked with repairing the damage. These repairs were the first done since the reign of Baibars. Seven years later, a dedicated school, the Madrasa al-Aqbughawiyya, was built along the northwest wall of the mosque. Portions of the wall of the mosque were removed to accommodate the new building. Construction of another school, the Madrasa al-Taybarsiyya began in 1332–1333. This building, which was completed in 1339-1340, would also impact the structure of the mosque as it was built over the site of the mida'a, the fountain for ablution. Both of the madrasas were built as complementary buildings to al-Azhar, with separate entrances and prayer halls.
Though the mosque had regained its standing in Cairo, repairs and additional work were carried out by those in positions lower than sultan. This changed under the rule of al-Zahir Barquq, the first sultan of the Burji dynasty. Both Sultan Barquq and then Sultan al-Mu'ayyad tried, in 1397 and 1424 respectively, to replace the minaret of al-Azhar with a new one in stone, but on both occasions the construction was found to be defective and had to be pulled down. The resumption of direct patronage by those in the highest positions of government continued through to the end of Mamluk rule. Improvements and additions were made by the sultans Qaytbay and Qansuh al-Ghuri, each of whom oversaw numerous repairs and erected minarets that still stand today. It was common practice among the Mamluk sultans to build minarets, perceived as symbols of power and the most effective way of cementing one's position in the Cairo cityscape. The sultans wished to have a noticeable association with the prestigious al-Azhar. Al-Ghuri may also have rebuilt the dome in front of the original mihrab.
Although the mosque-school was the leading university in the Islamic world and had regained royal patronage, it did not overtake the madrasas as the favored place of education among Cairo's elite. Al-Azhar maintained its reputation as an independent place of learning, whereas the madrasas that had first been constructed during Saladin's rule were fully integrated into the state educational system. Al-Azhar did continue to attract students from other areas in Egypt and the Middle East, far surpassing the numbers attending the madrasas. Al-Azhar's student body was organized in riwaqs (fraternities) along national lines, and the branches of Islamic law were studied. The average degree required six years of study.
By the 14th century, al-Azhar had achieved a preeminent place as the center for studies in law, theology, and Arabic, becoming a cynosure for students all around the Islamic world. However, only one third of the ulema (Islamic scholars) of Egypt were reported to have either attended or taught at al-Azhar. One account, by Muhammad ibn Iyas, reports that the Salihiyya Madrasa, and not al-Azhar, was viewed as the "citadel of the ulema" at the end of the Mamluk Sultanate.
Province of the Ottoman Empire
Two arched entrance-ways in the portico of a large two-story building face a street. Above the arches the building's wall is carved and ornamented. To the right, the building rises to a third story. Behind the wall two minarets framing the top of a dome are visible.
Bab al-Muzayinīn (Gate of the Barbers), built by Abd al-Rahman Katkhuda during Ottoman rule. The minaret on the left, atop the Madrasa al-Aqbughawiyya, was also remodeled by Katkhuda, before being remodeled again in the 20th century.
With the Ottoman annexation of 1517, despite the mayhem their fight to control the city engendered, the Turks showed great deference to the mosque and its college, though direct royal patronage ceased. Sultan Selim I, the first Ottoman ruler of Egypt, attended al-Azhar for the congregational Friday prayer during his last week in Egypt, but did not donate anything to the upkeep of the mosque. Later Ottoman amirs likewise regularly attended Friday prayers at al-Azhar, but rarely provided subsidies for the maintenance of the mosque, though they did on occasion provide stipends for students and teachers. In contrast to the expansions and additions undertaken during the Mamluk Sultanate, only two Ottoman walīs (governors) restored al-Azhar in the early Ottoman period.
Despite their defeat by Selim I and the Ottomans in 1517, the Mamluks remained influential in Egyptian society, becoming beys ("chieftains"), nominally under the control of the Ottoman governors, instead of amirs at the head of an empire. The first governor of Egypt under Selim I was Khai'r Bey, a Mamluk amir who had defected to the Ottomans during the Battle of Marj Dabiq. Though the Mamluks launched multiple revolts to reinstate their Sultanate, including two in 1523, the Ottomans refrained from completely destroying the Mamluk hold over the power structure of Egypt. The Mamluks did suffer losses—both economic and military—in the immediate aftermath of the Ottoman victory, and this was reflected in the lack of financial assistance provided to al-Azhar in the first hundred years of Ottoman rule. By the 18th century the Mamluk elite had regained much of its influence and began to sponsor numerous renovations throughout Cairo and at al-Azhar specifically.
Al-Qazdughli, a powerful Mamluk bey, sponsored several additions and renovations in the early 18th century. Under his direction, a riwaq for blind students was added in 1735. He also sponsored the rebuilding of the Turkish and Syrian riwaqs, both of which had originally been built by Qaytbay.
This marked the beginning of the largest set of renovations to be undertaken since the expansions conducted under the Mamluk Sultanate. Abd al-Rahman Katkhuda was appointed katkhuda (head of the Janissaries) in 1749 and embarked on several projects throughout Cairo and at al-Azhar. Under his direction, three new gates were built: the Bab al-Muzayinīn (the Gate of the Barbers), so named because students would have their heads shaved outside of the gate, which eventually became the main entrance to the mosque; the Bab al-Sa'ayida (the Gate of the Sa'idis), named for the Sa'idi people of Upper Egypt; and, several years later, the Bab al-Shurba (the Soup Gate), from which food, often rice soup, would be served to the students. A prayer hall was added to the south of the original one, doubling the size of the available prayer space. Katkhuda also refurbished or rebuilt several of the riwaqs that surrounded the mosque. Katkhuda was buried in a mausoleum he himself had built in Al-Azhar; in 1776, he became the first person (and the last) to be interred within the mosque since Nafissa al-Bakriyya, a female mystic who had died around 1588.
During the Ottoman period, al-Azhar regained its status as a favored institution of learning in Egypt, overtaking the madrasas that had been originally instituted by Saladin and greatly expanded by the Mamluks. By the end of the 18th century, al-Azhar had become inextricably linked to the ulema of Egypt. The ulema also were able to influence the government in an official capacity, with several sheikhs appointed to advisory councils that reported to the pasha (honorary governor), who in turn was appointed for only one year. This period also saw the introduction of more secular courses taught at al-Azhar, with science and logic joining philosophy in the curriculum. During this period, al-Azhar saw its first non-Maliki rector; Abdullah al-Shubrawi, a follower of the Shafii madhab, was appointed rector. No follower of the Maliki madhab would serve as rector until 1899 when Salim al-Bishri was appointed to the post.
Al-Azhar also served as a focal point for protests against the Ottoman occupation of Egypt, both from within the ulema and from among the general public. Student protests at al-Azhar were common, and shops in the vicinity of the mosque would often close out of solidarity with the students. The ulema was also on occasion able to defy the government. In one instance, in 1730–31, Ottoman aghas harassed the residents living near al-Azhar while pursuing three fugitives. The gates at al-Azhar were closed in protest and the Ottoman governor, fearing a larger uprising, ordered the aghas to refrain from going near al-Azhar. Another disturbance occurred in 1791 in which the wāli harassed the people near the al-Hussein Mosque, who then went to al-Azhar to demonstrate. The wāli was subsequently dismissed from his post.
French occupation
Napoleon invaded Egypt in July 1798, arriving in Alexandria on July 2 and moving on to Cairo on July 22. In a bid to placate both the Egyptian population and the Ottoman Empire, Napoleon gave a speech in Alexandria in which he proclaimed his respect for Islam and the Sultan:
People of Egypt, you will be told that I have come to destroy your religion: do not believe it! Answer that I have come to restore your rights and punish the usurpers, and that, more than the Mamluks, I respect God, his Prophet and the Koran ... Is it not we who have been through the centuries the friends of the Sultan
A man in a late 17th-century French military uniform, wearing a bicorne hat decorated with three large plumes or leaves stands on the right of the image, a sheathed sword at his left side. He is presenting a red white and blue scarf to a full-bearded man on the left of the image. The man accepting the scarf stands with his head slightly bowed and palms crossed and flat on his chest, wearing a large square turban and long blue and gold caftan that reaches his feet. To his left is a palm tree, and in the far background pyramids and camels.
Napoleon presenting an Egyptian bey a tricolor scarf (1798–1800)
On July 25 Napoleon set up a diwan made up of nine al-Azhar sheikhs tasked with governing Cairo, the first body of Egyptians to hold official powers since the beginning of the Ottoman occupation. This practice of forming councils among the ulema of a city, first instituted in Alexandria, was put in place throughout French-occupied Egypt. Napoleon also unsuccessfully sought a fatwa from the al-Azhar imams that would deem it permissible under Islamic law to declare allegiance to Napoleon.
Napoleon's efforts to win over both the Egyptians and the Ottomans proved unsuccessful; the Ottoman Empire declared war on 9 September 1798, and a revolt against French troops was launched from al-Azhar on 21 October 1798. Egyptians armed with stones, spears, and knives rioted and looted. The following morning the diwan met with Napoleon in an attempt to bring about a peaceful conclusion to the hostilities. Napoleon, initially incensed, agreed to attempt a peaceful resolution and asked the sheikhs of the diwan to organize talks with the rebels. The rebels, believing the move indicated weakness among the French, refused. Napoleon then ordered that the city be fired upon from the Cairo Citadel, aiming directly at al-Azhar. During the revolt two to three hundred French soldiers were killed, with 3,000 Egyptian casualties. Six of the ulema of al-Azhar were killed following summary judgments laid against them, with several more condemned. Any Egyptian caught by French troops was imprisoned or, if caught bearing weapons, beheaded. The French troops intentionally desecrated the mosque, walking in with their shoes on and guns displayed. The troops tied their horses to the mihrab and ransacked the student quarters and libraries, throwing copies of the Quran on the floor. The leaders of the revolt then attempted to negotiate a settlement with Napoleon, but were rebuffed.
Napoleon, who had been well respected in Egypt and had earned himself the nickname Sultan el-Kebir (the Great Sultan) among the people of Cairo, lost their admiration and was no longer so addressed. In March 1800, French General Jean Baptiste Kléber was assassinated by Suleiman al-Halabi, a student at al-Azhar. Following the assassination, Napoleon ordered the closing of the mosque; the doors remained bolted until Ottoman and British assistance arrived in August 1801.
The conservative tradition of the mosque, with its lack of attention to science, was shaken by Napoleon's invasion. A seminal innovation occurred with the introduction of printing presses to Egypt, finally enabling the curriculum to shift from oral lectures and memorization to instruction by text, though the mosque itself only acquired its own printing press in 1930. Upon the withdrawal of the French, Muhammad Ali Pasha encouraged the establishment of secular learning, and history, math, and modern science were adopted into the curriculum. By 1872, under the direction of Jamāl al-Dīn al-Afghānī, European philosophy was also added to the study program.
Muhammad Ali Dynasty and British occupation
A man with a full white beard and long trained mustache faces the viewer. He wears a white turban and back robe. High on his waist is a gold sash decorated with purple and orange stripes. His left hand holds a cord that goes across his chest, and is connected to a sheathed sword in front of him.
Muhammad Ali, founder of the Alawiyya Dynasty which ruled Egypt from 1805 until the Egyptian Revolution in 1952
Following the French withdrawal, Ali, the wāli (governor) and self-declared khedive (viceroy) of Egypt, sought to consolidate his newfound control of the country. To achieve this goal he took a number of steps to limit, and eventually eliminate, the ability of the al-Azhar ulema to influence the government. He imposed taxes on rizqa lands (tax-free property owned by mosques) and madrasas, from which al-Azhar drew a major portion of its income. In June 1809, he ordered that the deeds to all rizqa lands be forfeited to the state in a move that provoked outrage among the ulema. As a result, Umar Makram, the naqib al-ashraf, a prestigious Islamic post, led a revolt in July 1809. The revolt failed and Makram, an influential ally of the ulema, was exiled to Damietta.
Ali also sought to limit the influence of the al-Azhar sheikhs by allocating positions within the government to those educated outside of al-Azhar. He sent select students to France to be educated under a Western system and created an educational system based on that model that was parallel to, and thus bypassed, the system of al-Azhar.
Under the rule of Isma'il Pasha, the grandson of Muhammad Ali, major public works projects were initiated with the aim of transforming Cairo into a European styled city. These projects, at first funded by a boom in the cotton industry, eventually racked up a massive debt which was held by the British, providing an excuse for the British to occupy Egypt in 1882 after having pushed out Isma'il Pasha in 1879.
The reign of Isma'il Pasha also saw the return of royal patronage to al-Azhar. As khedive, Isma'il restored the Bab al-Sa'ayida (first built by Katkhuda) and the Madrasa al-Aqbughawiyya. Tewfik Pasha, Isma'il's son, who became khedive when his father was deposed as a result of British pressure, continued to restore the mosque. Tewfik renovated the prayer hall that was added by Katkhuda, aligned the southeastern facade of the hall with the street behind it, and remodeled the facade of the Madrasa al-Aqbughawiya along with several other areas of the mosque. Abbas Hilmi II succeeded his father Tewfik as khedive of Egypt and Sudan in 1892, and continued the renovations started by his grandfather Isma'il. He restructured the main facade of the mosque and built a new three-story riwaq in neo-Mamluk style along the mosque's southwestern corner (known as the Riwaq al-'Abbasi) which was completed in 1901. Under his rule, the Committee for the Conservation of Monuments of Arab Art (also known as the "Comité"), also restored the original Fatimid sahn. These renovations were both needed and helped modernize al-Azhar and harmonize it with what was becoming a metropolis.
The major set of reforms that began under the rule of Isma'il Pasha continued under the British occupation. Muhammad Mahdi al-'Abbasi, sheikh al-Azhar, had instituted a set of reforms in 1872 intended to provide structure to the hiring practices of the university as well as to standardize the examinations taken by students. Further efforts to modernize the educational system were made under Hilmi's rule during the British occupation. The mosque's manuscripts were gathered into a centralized library, sanitation for students improved, and a regular system of exams instituted. From 1885, other colleges in Egypt were placed directly under the administration of the al-Azhar Mosque.
During Sa'ad Zaghloul's term as minister of education, before he went on to lead the Egyptian Revolution of 1919, further efforts were made to modify the educational policy of al-Azhar. While a bastion of conservatism in many regards, the mosque was opposed to Islamic fundamentalism, especially as espoused by the Muslim Brotherhood, founded in 1928.[59] The school attracted students from throughout the world, including students from Southeast Asia and particularly Indonesia, providing a counterbalance to the influence of the Wahhabis in Saudi Arabia.
Under the reign of King Fuad I, two laws were passed that reorganized the educational structure at al-Azhar. The first of these, in 1930, split the school into three departments: Arabic language, sharia, and theology, with each department located in buildings outside of the mosque throughout Cairo. Additionally, formal examinations were required to earn a degree in one of these three fields of study. Six years later, a second law was passed that moved the main office for the school to a newly constructed building across the street from the mosque. Additional structures were later added to supplement the three departmental buildings.
The ideas advocated by several influential reformers in the early 1900s, such as Muhammad Abduh and Muhammad al-Ahmadi al-Zawahiri, began to take hold at al-Azhar in 1928, with the appointment of Mustafa al-Maraghi as rector. A follower of Abduh, the majority of the ulema opposed his appointment. Al-Maraghi and his successors began a series of modernizing reforms of the mosque and its school, expanding programs outside of the traditional subjects. Fuad disliked al-Maraghi, and had him replaced after one year by al-Zawahiri, but al-Maraghi would return to the post of rector in 1935, serving until his death in 1945. Under his leadership, al-Azhar's curriculum was expanded to include non-Arabic languages and modern sciences. Al-Zawahiri, who had also been opposed by the ulema of the early 1900s, continued the efforts to modernize and reform al-Azhar. Following al-Maraghi's second term as rector, another student of Abduh was appointed rector.
Post 1952 revolution
Following the Egyptian Revolution of 1952, led by the Free Officers Movement of Mohamed Naguib and Gamal Abdel Nasser, in which the Egyptian monarchy was overthrown, the university began to be separated from the mosque. A number of properties that surrounded the mosque were acquired and demolished to provide space for a modern campus by 1955. The mosque itself would no longer serve as a school, and the college was officially designated a university in 1961. The 1961 law separated the dual roles of the educational institution and the religious institution which made judgments heeded throughout the Muslim world. The law also created secular departments within al-Azhar, such as colleges of medicine, engineering, and economics, furthering the efforts at modernization first seen following the French occupation. The reforms of the curriculum have led to a massive growth in the number of Egyptian students attending al-Azhar run schools, specifically youths attending primary and secondary schools within the al-Azhar system. The number of students reported to attend al-Azhar primary and secondary schools increased from under 90,000 in 1970 to 300,000 in the early 1980s, up to nearly one million in the early 1990s, and exceeding 1.3 million students in 2001.
A smiling man with a black mustache faces the viewer's left. His hair is dark and short, white at the temples. He is wearing a western-style two-piece gray suit and white shirt, with an angularly striped tie and visible white pocket handkerchief. Behind him several faces are visible.
Gamal Abdel Nasser, who led the Egyptian Revolution in 1952 with Mohamed Naguib, instituted several reforms of al-Azhar
During his tenure as Prime Minister, and later President, Nasser continued the efforts to limit the power of the ulema of al-Azhar and to use its influence to his advantage. In 1952, the waqfs were nationalized and placed under the authority of the newly created Ministry of Religious Endowments, cutting off the ability of the mosque to control its financial affairs. He abolished the sharia courts, merging religious courts with the state judicial system in 1955, severely limiting the independence of the ulema. The 1961 reform law, which invalidated an earlier law passed in 1936 that had guaranteed the independence of al-Azhar, gave the President of Egypt the authority to appoint the sheikh al-Azhar, a position first created during Ottoman rule and chosen from and by the ulema since its inception. Al-Azhar, which remained a symbol of the Islamic character of both the nation and the state, continued to influence the population while being unable to exert its will over the state. Al-Azhar became increasingly co-opted into the state bureaucracy after the revolution—independence of its curriculum and its function as a mosque ceased. The authority of the ulema were further weakened by the creation of government agencies responsible for providing interpretations of religious laws. While these reforms dramatically curtailed the independence of the ulema, they also had the effect of reestablishing their influence by integrating them further into the state apparatus. The 1961 reform law also provided the ulema with the resources of the state, though the purse strings were outside of their control. While Nasser sought to subjugate the ulema beneath the state, he did not allow more extreme proposals to limit the influence of al-Azhar. One such proposal was made by Taha Hussein in 1955. Hussein sought to dismantle the Azharite primary and secondary educational system and transform the university into a faculty of theology which would be included within the modern, secular, collegiate educational system. The ulema opposed this plan, though Nasser's choice of maintaining al-Azhar's status was due more to personal political considerations, such as the use of al-Azhar to grant legitimacy to the regime, than on the opposition of the ulema.
Al-Azhar, now fully integrated as an arm of the government, was then used to justify actions of the government. Although the ulema had in the past issued rulings that socialism is irreconcilable with Islam, following the Revolution's land reforms new rulings were supplied giving Nasser a religious justification for what he termed an "Islamic" socialism. The ulema would also serve as a counterweight to the Muslim Brotherhood, and to Saudi Arabia's Wahhabi influence. An assassination attempt on Nasser was blamed on the Brotherhood, and the organization was outlawed. Nasser, needing support from the ulema as he initiated mass arrests of Brotherhood members, relaxed some of the restrictions placed on al-Azhar. The ulema of al-Azhar in turn consistently supported him in his attempts to dismantle the Brotherhood, and continued to do so in subsequent regimes. Despite the efforts of Nasser and al-Azhar to discredit the Brotherhood, the organization continued to function. Al-Azhar also provided legitimacy for war with Israel in 1967, declaring the conflict against Israel a "holy struggle".
Following Nasser's death in 1970, Anwar Sadat became President of Egypt. Sadat wished to restore al-Azhar as a symbol of Egyptian leadership throughout the Arab world, saying that "the Arab world cannot function without Egypt and its Azhar". Recognizing the growing influence of the Muslim Brotherhood, Sadat relaxed several restrictions on the Brotherhood and the ulema as a whole. However, in an abrupt about-face, in September 1971 a crackdown was launched on journalists and organizations that Sadat felt were undermining or attacking his positions. As part of this effort to silence criticism of his policies, Sadat instituted sanctions against any of the ulema who criticized or contradicted official state policies. The ulema of al-Azhar continued to be used as a tool of the government, sparking criticism among several groups, including Islamist and other more moderate groups. Shukri Mustafa, an influential Islamist figure, accused the ulema of providing religious judgments for the sole purpose of government convenience. When Sadat needed support for making peace with Israel, which the vast majority of the Egyptian population regarded as an enemy, al-Azhar provided a decree stating that the time had come to make peace.
Hosni Mubarak succeeded Sadat as President of Egypt following Sadat's assassination in 1981. While al-Azhar would continue to oblige the government in granting a religious legitimacy to its dictates, the mosque and its clergy were given more autonomy under Mubarak's regime. Under Jad al-Haq, the sheikh of al-Azhar from 1982 until his death in 1994, al-Azhar asserted its independence from the state, at times criticizing policies of the state for instigating extremist Islamist sects. Al-Haq argued that if the government wished al-Azhar to effectively combat groups such as al-Gama'a al-Islamiyya then al-Azhar must be permitted greater independence from the state and for it to be allowed to make religious declarations without interference. Under Mubarak, a number of powers of the state were ceded to al-Azhar. During the 1990s, modifications to existing censorship laws gave al-Azhar the ability to censor both print and electronic media. Though the law stipulates that al-Azhar may only become involved following a complaint, in practice its role has been much more pervasive; for example, television scripts were routinely sent to al-Azhar for approval prior to airing.
Al-Azhar continues to hold a status above other Sunni religious authorities throughout the world, and as Sunnis form a large majority of the total Muslim population al-Azhar exerts considerable influence on the Islamic world as a whole. In addition to being the default authority within Egypt, al-Azhar has been looked to outside of Egypt for religious judgments. Prior to the Gulf War, Saudi Arabia's King Fahd asked for a fatwa authorizing the stationing of foreign troops within the kingdom, and despite Islam's two holiest sites being located within Saudi Arabia, he asked the head sheikh of al-Azhar instead of the Grand Mufti of Saudi Arabia. In 2003, Nicolas Sarkozy, at the time French Minister of the Interior, requested a judgment from al-Azhar allowing Muslim girls to not wear the hijab in French public schools, despite the existence of the French Council of Islam. The sheikh of al-Azhar provided the ruling, saying that while wearing the hijab is an "Islamic duty" the Muslim women of France are obligated to respect and follow French laws. The ruling drew much criticism within Egypt as compromising Islamic principles to convenience the French government, and in turn the Egyptian government.
Post 2011 revolution
Al-Azhar was not unaffected by the 2011 Egyptian revolution that saw the removal of Hosni Mubarak as president of Egypt. Student government elections in the months following the revolution resulted in an overwhelming victory for the once banned Muslim Brotherhood. Protests demanding that the military junta ruling Egypt restore the mosque's independence from the state broke out, and the mosque itself commissioned the writing of a draft law that would grant al-Azhar greater independence from the government. Within al-Azhar, debate on its future and rightful role within the state has replaced what had been a mollified single-voice in support of the policies of the Mubarak regime. The various views on al-Azhar's future role in Egypt come from several parties, including leading Islamist organizations such as the Muslim Brotherhood, liberal voices that wish to see al-Azhar stand as a bulwark against ultra-conservative Islamists (known as Salafists), and those that hope to see al-Azhar become wholly independent from the state and in complete control of its finances, leadership, and further that it be placed in charge of the religious ministries of the state.
In 2018 a major restoration of the mosque was completed, financed by both King Abdullah and King Salman of Saudi Arabia. Among the goals of the restoration was the reinforcement of the building's foundations, the restoration of its architectural elements, and upgrades to its infrastructure. The Bab al-Muzayinīn (Gate of the Barbers), formerly one of the main public entrances to the mosque, has been made less accessible as a result of the restoration project.
In 2020, representatives from the mosque spoke out against sexual violence in Egypt, prompted by the social media campaign instigated by student Nadeen Ashraf.
Architecture
Foundation and structural evolution under Fatimids
A large room filled with rows of cylindrical columns on top of square bases. The columns support arches which are pierced by square beams going the length of the room in both directions. Hanging from the beams are lamps, and the room's floor is covered with a red carpet with a repeated beige arched doorway shaped design on it. Exterior light enters from right of the room.
Hypostyle prayer hall with columns used from various periods in Egyptian history
The original structure of the mosque was 280 feet (85 m) in length and 227 feet (69 m) wide, and was made up of three arcades situated around a courtyard. To the southeast of the courtyard was the original prayer hall, built as a hypostyle hall, five aisles deep, though with its qibla wall slightly off the correct angle. The marble columns supporting the four arcades that made up the prayer hall were reused from sites extant at different times in Egyptian history, from Pharaonic times through Roman rule to Coptic dominance. The different heights of the columns were made level by using bases of varying thickness.[100] The stucco exterior shows influences from Abbasid, Coptic and Byzantine architecture.
Ultimately a total of three domes were built, a common trait among early north African mosques, although none of them have survived Al-Azhar's many renovations. The historian al-Maqrizi recorded that in the original dome al-Siqilli inscribed the following:
In the name of Allah, the Merciful, the Compassionate; according to the command for its building from the servant of Allah, His governor abu Tamim Ma'ad, the Imam al-Mu‘izz li-Dīn Allāh, Amir al-Mu'minin, for whom and his illustrious forefathers and his sons may there be the blessings of Allah: By the hand of his servant Jawhar, the Secretary, the Ṣiqillī in the year 360.
Gawhar included the honorific Amir al-Mu'minin, Commander of the Faithful, as the Caliphs title and also included his nickname "the Secretary" which he had earned serving as a secretary prior to becoming a general.
K. A. C. Creswell wrote that the original structure certainly had one dome, and likely a second for symmetry. The original mihrab, uncovered in 1933, has a semi-dome above it with a marble column on either side. Intricate stucco decorations were a prominent feature of the mosque, with the mihrab and the walls ornately decorated. The mihrab had two sets of verses from the Quran inscribed in the conch, which is still intact. The first set of verses are the three that open al-Mu’minoon:
قَدْ أَفْلَحَ الْمُؤْمِنُونَ – الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ – وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
Successful indeed are the believers – who are humble in their prayers – and who avoid vain talk
The next inscription is made up of verses 162 and 163 of al-An'am:
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ
Say: Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds – No associate has He; and this am I commanded, and I am the first of those who submit.
These inscriptions are the only surviving piece of decoration that has been definitively traced to the Fatimids.
Five keel shaped arches (and part of a sixth) are visible. The arches are supported by cylindrical columns. Above each arch is a large circular inscribed stucco decoration, and above each column is a large inscribed stucco decoration that mirrors the shape of arch and columns. Behind the row of columns is a walkway, and then a wall with entrances the shape and size of the arches and columns.
The marble paved central courtyard was added between 1009 and 1010. The arcades that surround the courtyard have keel shaped arches with stucco inscriptions. The arches were built during the reign of al-Hafiz li-Din Allah. The stucco ornaments also date to his rule and were redone in 1891. Two types of ornaments are used. The first appears above the center of the arch and consists of a sunken roundel and twenty-four lobes. A circular band of vegetal motifs was added in 1893. The second ornament used, which alternates with the first appearing in between each arch, consists of shallow niches below a fluted hood. The hood rests on engaged columns which are surrounded by band of Qu'ranic writing in Kufic script. The Qu'ranic script was added after the rule of al-Hafiz but during the Fatimid period. The walls are topped by a star shaped band with tiered triangular crenellations. The southeastern arcade of the courtyard contains the main entrance to the prayer hall. A Persian framing gate, in which the central arch of the arcade is further in with a higher rectangular pattern above it, opens into the prayer hall.
A new wooden door was installed during the reign of al-Hakim in 1009. In 1125, al-Amir installed a new wooden mihrab. An additional dome was constructed during the reign of al-Hafiz li-Din Allah. He additionally ordered the creation of a fourth arcade around the courtyard and had a porch built on the western end of the sahn.
Mamluk additions
An ornate carved stone minaret, with a carved stone railing around balconies at its center and near its top. The tip of the minaret is a large bulb-shaped stone decoration with a small bulb-shaped metal finial. Behind the minaret part of the top of a dome is visible.
The Fatimid dynasty was succeeded by the rule of Saladin and his Ayyubid dynasty. Initially appointed vizier by the last Fatimid Caliph Al-'Āḍid (who incorrectly thought he could be easily manipulated), Saladin consolidated power in Egypt, allying that country with the Sunni Abbasid Caliphate in Baghdad. Distrusting al-Azhar for its Shi'a history, the mosque lost prestige during his rule. However, the succeeding Mamluk dynasty made restorations and additions to the mosque, overseeing a rapid expansion of its educational programs. Among the restorations was a modification of the mihrab, with the installation of a polychrome marble facing.
Madrasa al-Taybarsiyya
The Madrasa al-Taybarsiyya, which contains the tomb of Amir Taybars, was built in 1309. Originally intended to function as a complementary mosque to al-Azhar it has since been integrated with the rest of the mosque. The Maliki and Shāfi‘ī madh'hab were studied in this madrasa, though it now is used to hold manuscripts from the library. The only surviving piece from the original is the qibla wall and its polychrome mihrab. Al-Maqrizi reported that the madrasa was used only for studying the Shāfi‘ī while the historian Ibn Duqmaq reported that one of the liwans in the madrasa was reserved for Shāfi‘ī teachings while the other was for Maliki teachings.
The madrasa was completely rebuilt by Abd al-Rahman Katkhuda, leaving only the southeastern wall and its mihrab untouched. The mihrab was described by K. A. C. Creswell as being "one of the finest in Cairo". The niche of the mihrab is 1.13 meters (3.7 ft) wide and 76 centimeters (30 in) deep. On each side of the niche stands a 2.78 meters (9.1 ft) high porphyry column. Above the columns are impost blocks decorated with colored geometrical designs. The semi-dome at the top of the mihrab is set within an outer arch. Surrounding this arch is a molding that forms a rectangular outer frame. This is the first mihrab in Egypt to have this type of frame. Inside the frame are glass mosaics depicting pomegranate trees.
Madrasa and mausoleum of Aqbugha
A dome and minaret cover the Madrasa al-Aqbughawiyya, which contains the tomb of Amir Aqbugha, which was built in 1339. Intended by its founder, another Mamluk amir called Sayf al-Din Aqbugha 'Abd al-Wahid, to be a stand-alone mosque and school, the madrasa has since become integrated with the rest of the mosque. It includes both a small tomb chamber and a larger hall, both with mihrabs. The entrance, qibla wall, and the mihrabs with glass mosaics are all original, while the pointed dome was rebuilt in the Ottoman period. Parts of the facade were remodeled by Khedive Tewfik in 1888. The top of the minaret was remodelled by Abd al-Rahman Katkhuda so as to have a pointed top like the other Ottoman-style minarets he built around the entrances of the mosque, but at some point after 1932 the top was once again refashioned to end with a Mamluk-style finial which we see today.
Madrasa Gawhariyya
Built in 1440, the Madrasa Gawhariyya contains the tomb of Gawhar al-Qanaqba'i, a Sudanese eunuch who became treasurer to the sultan. The floor of the madrasa is marble, the walls lined with cupboards, decoratively inlaid with ebony, ivory, and nacre. The tomb chamber is covered by small stone dome whose exterior is carved with an arabesque pattern, making it one for the earliest domes in Cairo with this type of decoration (later refined in the dome of Qaytay's mausoleum in the Northern Cemetery). The structure was restored between 1980 and 1982.
Minaret of Qaytbay
An ornate carved stone minaret, with a carved stone railing around three balconies, the first below its center, the second two thirds the way up, and the third near its top. The tip of the minaret is a large bulb-shaped stone decoration with a small bulb-shaped metal finial. Behind the minaret most of a dome is visible.
Built in 1483 or in 1495, it has a square base, a transitional segment leading into an octagonal shaft, then a 10-sided polygon shaft, followed by a cylindrical shaft that consists of 8 brick pillars, each two adjoined by bricks in between. The Minaret of Qaytbay also has three balconies, supported by muqarnas, a form of stalactite vaulting which provide a smooth transition from a flat surface to a curved one (first recorded to have been used in Egypt in 1085), that adorn the minaret. The first shaft is octagonal is decorated with keel-arched panels on each side, with a cluster of three columns separating each panel. Above this shaft is the second octagonal shaft which is separated from the first by a balcony and decorated with plaiting. A second balcony separates this shaft with the final cylindrical shaft, decorated with four arches. Above this is the third balcony, crowned by the finial top of the minaret.
The minaret is believed to have been built in the area of an earlier, Fatimid-era brick minaret that had itself been rebuilt several times. Contemporary accounts suggest that the Fatimid minaret had defects in its construction and needed to be rebuilt several times, including once under the direction of Sadr al-Din al-Adhra'i al-Dimashqi al-Hanafi, the qadi al-qudat (Chief Justice of the Highest Court) during the rule of Sultan Baibars. Recorded to have been rebuilt again under Barquq in 1397, the minaret began to lean at a dangerous angle and was rebuilt in 1414 by Taj al-Din al-Shawbaki, the walī and muhtasib of Cairo, and again in 1432. The Qaytbay minaret was built in its place as part of a reconstruction of the entrance to the mosque.
Gate of Qaytbay
Directly across the courtyard from the entrance from the Bab al-Muzayinīn is the Gate of Qaytbay. It is a refined example of the late Mamuk architectural and decorative style. Built in 1495, this gate leads to the court of the prayer hall.
Minaret of al-Ghuri
An ornate carved stone octagonal minaret, with a carved stone railing around balconies at its center and near its top. Above the second balcony the minaret splits into two rectangular shafts, each tipped by railing and a bulb-shaped finial.
The double finial minaret was built in 1509 by Qansuh al-Ghuri. Sitting on a square base, the first shaft is octagonal, and four sides have a decorative keel arch, separated from the adjacent sides with two columns. The second shaft, a 12-sided polygon separated from the first by fretted balconies supported by muqarnas, is decorated with blue faience. A balcony separates the third level from the second shaft. The third level is made up of two rectangular shafts with horseshoe arches on each side of both shafts. Atop each of these two shafts rests a finial atop two identical onion shaped bulbs, with a balcony separating the finials from the shafts.
Ottoman renovations and additions
Several additions and restorations were made during Ottoman reign in Egypt, many of which were completed under the direction of Abd al-Rahman Katkhuda who nearly doubled the size of the mosque. Three gates were added by Katkhuda, the Bab al-Muzayinīn (see below), which became the main entrance to the mosque, the Bab al-Shurba (the Soup Gate), and the Bab al-Sa'ayida (the Gate of the Sa'idis). To each gate he added a pointed Ottoman-style minaret, of which one was later demolished during the creation of al-Azhar Street. For the Bab al-Muzayinīn, which was adjacent to the Madrasa al-Aqbughiyya, he remodelled the top of Aqbugha's minaret to make it resemble the other Ottoman minarets (though the top was later rebuilt again in a Mamluk style during the 20th century). Several riwaqs were added, including one for the blind students of al-Azhar, as well as refurbished during the Ottoman period. Katkhuda also added an additional prayer hall south of the original Fatimid hall, with an additional mihrab, doubling the total prayer area. His overall work reintegrated the mosque's disparate elements in a relatively unified whole.
Bab al-Muzayinīn
Two large arches recessed into a wall are visible, with entrance-ways at their bottom. Above the arches the wall is ornately decorated with carvings and geometric designs. Parts of the decorations are colored red, blue and gold. The arches and decorations are surmounted and flanked by large, closely set rectangular blocks.
The Bab al-Muzayinīn ("Gate of the Barbers", Arabic: باب المزينين) was built in 1753. Credited to Katkhuda the gate has two doors, each surrounded by recessed arches. Two molded semi-circular arches with tympanums decorated with trefoils stand above the doors. Above the arches is a frieze with panels of cypress trees, a common trait of Ottoman work.
A free-standing minaret, built by Katkhuda, originally stood outside the gate. The minaret was demolished prior to the opening of al-Azhar street by Tewfik Pasha during modernization efforts which took place throughout Cairo.
Current layout and structure
A niche made of multiple types of decorative stone is embedded in a wall, facing a red carpeted area. The niche is flanked by stone columns, and surmounted by a stone arch. The wall at the back of the niche is a semi-circular curve, with a geometric design covering most of it. The wall beside the niche also has patterned stone on it. To the right is a dark wooden structure, a narrow staircase with a lattice door at the foot of it, and lattice railings leading to a seat topped by a square wooden canopy.
The present main entrance to the mosque is the Bab al-Muzayinīn, which opens into the white marble-paved courtyard at the opposite end of the main prayer hall. To the northeast of the Bab al-Muzayinīn, the courtyard is flanked by the façade of the Madrasa al-Aqbughawiyya; the southwestern end of the courtyard leads to the Madrasa al-Taybarsiyya. Directly across the courtyard from the entrance to the Bab al-Muzayinīn is the Bab al-Gindi (Gate of Qaytbay), built in 1495, above which stands the minaret of Qaytbay. Through this gate lies the courtyard of the prayer hall.
The mihrab has recently been changed to a plain marble facing with gold patterns, replacing some of the Mamluk marble facing, but the stucco carvings in the semi-dome are likely from the Fatimid era.
Slow film and slow development. Kodak 2238 shot at ISO 12. Stand developed for 2 hours in glycin-carbonate (15 grams Sodium sulfite, 60 grams sodium carbonate, 15 grams glycin in 2 liters of water) – stock solution (Lowe’s recipe). Dilute 1:10 for working solution. Water stop, Ilford Hypam 1:4 fix for 6 minutes. Very minimal streaking due to 1:1 sodium sulfite to glycin. Scanned as color and some tinting appears in post production on some prints.
Ichikishiri shrine, Mikasa, Hokkaido.
Owls are symbol of the town.
Fujica AZ-1, Fujinon 55mm F1.8, Kodak Microfilm Imagelink HQ, exposed as ISO 25, developed SPD for 10 minutes with alkaline pushing, scanned with Plustek OpticFilm120 + VueScan, edited with GIMP. Bigger sizes： www.flickr.com/photos/threepinner/50358716801/sizes/ up to 10000 × 6565 pixels compatible. Learn DIY development and upgrade to film !
Originally developed and raced by George Todd and the basis for his book Shoestring Racer, but when ridden by Fred Launchbury in the '60s this really became the 'bike to beat, with great success in Bantam Club events, national races and T.T. rides in the mid-'60s. Terry Brown then carried on into the '70s, winning three club championships in 1977.
Motorsport at the Palace
Crystal Palace Park, Crystal Palace, London
29th-30th May 2016