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The existence of Warangal Fort in the present-day Indian state of Andhra Pradesh traced back to at least the 13th century CE. Although precise dating of its construction and subsequent enhancements are uncertain, historians and archaeologists generally accept that an earlier brick-walled structure was replaced with stone by Ganapatideva, who died in 1262, and that his successors – Rudramadevi and Prataparudra – added to its height and added gateways, square bastions and additional circular earthern walls prior to the latter's death in 1323. This places the construction towards the end of the Kakatiya period. There were later modifications between the 15th and 17th centuries, comprising principally the addition of barbicans to the four gates in the stone wall and the creation of gates in the outer earthern wall.[1]
Remnants of the structure can be seen today near to the town of Warangal, which was the Kakatiya capital.[2] The Archaeological Survey of India has listed the remains as a Monument of National Importance.[3]..Courtesy Wikipedia
Andy Biersack and Ashley Purdy of Black Veil Brides, live at the Best Buy Theater NYC 11.23.14
Check out the gallery on Music Existence: musicexistence.com/blog/2014/11/25/gallery-black-veil-bri...
Post your comments here: www.gty.org/Blog/B100516
Secular evolutionary theory abandons God as the first cause, replacing Him with chance. But, what is chance? Where does chance get the power to bring everything we now see into existence?
Watch this video on Vimeo. Video created by John MacArthur.
I was driving through the misty rain
Yeah searchin' for a mystery train
Boppin' through the wild blue
Tryin' to make a connection with you
This is radio nowhere, is there anybody alive out there?
- The Boss
This was the earworm when I snapped this wreck of a hotel in Denver, Johannesburg this afternoon, maybe because its next to the railway line - must have been quite a posh place in another lifetime...
A few months ago I read a post about this ancient monument, I was unaware of its existence.
I logged into my Google Maps and recorded it as one of my desired places to visit.
Today Thursday 15th November 2018 Scotland basked in a beautiful Autumn sunshine, my favoured shooting conditions, I packed my Nikon and drove the 25 miles to the site.
Historic Environment Scotland maintain the monument , thankfully they have done a magnificent job, I truly believe it is important to preserve history for the generations to come.
I had a magnificent two hours recording my experience, I never fail to feel overwhelmed by the wealth of history that surrounds Aberdeen and the shire.
Thank's to Historic Environment Scotland for their detailed information on this site.
Ancient Monument - Kinkell Church - Inverurie Aberdeen Scotland.
Kinkell Church, built in the 1200s, is a classic medieval Highland church: simply designed and rectangular in shape. But the liturgical features installed in the 1520s are anything but plain. The stone sacrament house in the north of the church is an especially fine fixture.
Kinkell was refitted for Presbyterian worship following the Protestant Reformation of 1560, and declared redundant in 1771. Much of the building was dismantled and building materials recycled for use in a new kirk.
KINKELL CHURCH
• Kinkell Church, dedicated to St Michael, consist of the remains of a simple rectangular medieval parish church, of which only the N, W and part of the E
wall are upstanding.
The church was partly remodelled, perhaps on more than one occasion,
including in the early 16th century, when an elaborately carved Sacrament
House was built into the E end of the N wall.
Within the church is the monument of Gilbert de Greenlaw, killed at the battle
of Harlaw in 1411; the stone was re-used for a Forbes burial in 1592
CHARACTER OF THE MONUMENT
The church appears to have come on record in the early 13th century. Kinkell
was a mother church, or plebanus, and had dependent chapels at Dyce,
Drumblade, Kemnay, Kinnellar, Kintore and Skene.
This connection, which
was of long standing, may have arisen if Kinkell’s origins was that of an ecclesiastical foundation, rather like a minster, with an extensive parochia.
This would push back its origins considerably.
From the 14th century, certain revenues of the church evidently pertained to the Knights Hospitallers, although it is also recorded as an independent parsonage during the 14th century.
Any connection with the Hospitallers came to an end in 1420, when the church
and its annexes were erected into a prebend of Aberdeen Cathedral.
From a date and a set of initials on the sacrament house, it is apparent that in 1524 Alexander Galloway, rector of Kinkell and canon of Aberdeen Cathedral,
paid for the splendid sacrament house built into the E end of the N wall.
He appears to have been paying for further work the following year as a carved stone panel depicting the crucifixion, dated 1525, and with Alexander’s initials (three times), is built into the N wall (only a bronze replica survives; the original
was removed to Aberdeen Museum in 1934 and subsequently lost).
The church was abandoned in 1771 when the parish was amalgamated with
Keithhall. It was partially demolished to provide building materials for the new
parish church.
Archaeological Overview
There have been no recorded archaeological investigations at Kinkell.
The archaeological potential of the monument is extremely high and any excavation is very like to come across human remains, and perhaps also earlier church
buildings on the site.
Artistic/Architectural Overview
The church is fragmentary and devoid of features apart for the sacrament
house, the crucifixion panel and a single jamb of what must have been a large,
traceried E window. The simple oblong plan of the church suggests that the
basic form of the church dates from the early 13th century, with much late
medieval remodelling.
2/3
• The sacrament house is a particularly fine, and unique, example of this type of
medieval church fixture. It was an aumbry, or wall cupboard, designed to
reserve the host in appropriate reverential surroundings.
• The sacrament house at Kinkell shares several features with others found in
the NE, associated with Galloway, but is unique due to its cross shape. The
aumbry is flanked by two buttresses with crocketed finials. Between these is a
panel, which although badly defaced, appears to have been ornamented with a
monstrance supported by two angels (a very common motif found on other
sacrament houses associated with Alexander Galloway). Above this panel is a
corbelled and battlemented cornice, and above this is an oblong panel, which
probably contained a crucifixion scene, but is now empty. Flanking the
pinnacles are two panels, each filled with scrolls, which are of different forms
although the inscriptions on the scrolls were meant to be read as one and
state: ‘Here is preserved that body which was born of a virgin’.
• The crucifixion panel has a representation of St Michael, the archangel (to
whom the church was dedicated) to the right of the crucified, the Virgin on the
left and under her a priest, perhaps representing Galloway himself as donor,
standing beside an altar on which are Galloway’s initials.
• The sacrament house and the Crucifixion panel appear to have been part of a
liturgical revival in the diocese of Aberdeen during the early decade on the 16th
century. Alexander Galloway appear to have been a central figure in the move
to ensure parish churches had the fittings for the proper worship of God, and in
particular devotion to the Blessed Sacrament. He erected several sacrament
houses in churches he was involved in; Kinkell and its dependents at Dyce and
Kintore, and at King College, Aberdeen and may have been influential in the
decision of his colleagues, Alexander Spittal of Auchindoir and Alexander Lyon
of Turiff, to erect those in their respective churches. Galloway also donated a
font to Kinkell, which now is now in St John’s Episcopal Church, Aberdeen.
• The construction of the sacrament house may have been part of a wider
reorganisation of the chancel area of the church, and it is tempting to suggest
that the great E window may have been a part of this re-organisation, although
details of this moulding may be more consistent with a 14th or 15th century
date.
Social Overview
• The church is currently used as a recreational attraction. It receives little other
community use.
Spiritual Overview
• As a parish church in use for some six centuries, the site has the potential to
inform our understanding of medieval Christianity, the aspirations of the
rectors, vicars and ministers who served the church and the congregations
who worshipped in it.
• The burial ground was in use until fairly recently, and may still be in use for
occasional burials. People still visit family graves and memorials.
Aesthetic Overview
• The church and burial ground are located in the haughs of the River Don,
amongst arable farmland which adds to the appreciation of this monument.
The church has been pointed with a hard cement mortar that give the walls the impression of crazy paving.
The sacrament house, the replica crucifixion panel,
3/3 the window jamb are fine architectural details which are aesthetically very striking, and provide some idea of the glories of this once very fine church.
• The graveslab of Gilbert de Greenlaw, killed at the Battle of Harlaw, which would originally have been a ledger slab, is a particularly detailed carving of an armed knight.
What are the major gaps in understanding of the property?
• Do further historical sources or references survive.
• Nothing is known about the archaeology and earlier history of this site.
The church is an example, although much ruined, of a church which was remodelled in the 16th century.
The sacrament house is a particularly fine example of this type of church
furnishing, and the only example which takes the form of a cross.
Sacrament houses are physical manifestation of an important aspect of late medieval
Christianity; the veneration and adoration of the Body of Christ in the form of the consecrated host.
The church is closely associated with Canon Alexander Galloway, who encouraged a liturgical revival in the diocese in the early 16th century.
The site has high archaeological potential, but as a place of burial over centuries so the scope for research-led invasive excavation is not high.
Associated Properties
St Fergus’, Dyce, Auchindoir Church, St Machars Cathedral, Kintore Church,
Rabaris are devoted Hindus. According to their myth of existence they were created by Parvati, the consort of Lord Shiva, who wiped the dust and sweat from Shiva as he was meditating and fashioned the very first camel from the dust balls she collected from his body.
Records from 1209 indicate the existence of St. Peter's Church (Svētā Pētera baznīca) in some form. The middle section was built during the 13th century. The church was mostly rebuilt and expanded in a Gothic style in the 15th century. The sanctuary was completed in 1473 and the tower in 1491. The collapse of the tower in 1666 ushered in a new phase of construction: between 1691 and 1690, some Baroque additions were made, such as the new tower and the western façade. The church was severely damaged in 1941; restoration lasted until 1991.
The Globe & Laurel takesits name from the Royal Marines Crest, not surprising considering the nearby Royal Marines Barracks and Chatham Dockyard. It had been in existence since at least 1860 and closed in about 1975.
The Globe & Laurel is a perfect example of the many thousands of beerhouses that once dotted the country. Under the 1830 Beer Act, any householder who paid rates could apply, with a one-off payment of two guineas, to sell beer or cider in his home (usually the front parlour) and even brew his own on his premises. The permission did not extend to the sale of spirits and fortified wines and any beer house discovered selling those items was closed down and the owner heavily fined. Beer houses were not permitted to open on Sundays. The beer was usually served in jugs or dispensed directly from tapped wooden barrels lying on a table in the corner of the room. Often profits were so high the owners were able to buy the house next door to live in, turning every room in their former home into bars and lounges for customers.
Within eight years of the Act there were about 46,000 Beerhouses opened across the country, far outnumbering the combined total of long-established taverns, public houses, inns and hotels. Because it was so easy to obtain permission and the profits could be huge compared to the low cost of gaining permission, the number of beer houses was continuing to rise and in some towns nearly every other house in a street could be a beer house. Finally in 1869 the growth had to be checked by magisterial control and new licensing laws were introduced. Only then was the ease by which permission could be obtained reduced and the licensing laws which operate today formulated.
Although the new licensing laws prevented any new beer houses from being created, those already in existence were allowed to continue and many did not fully die out until nearly the end of the 19th century. A very small number remained into the 21st century. The vast majority of the old beer houses applied for the new licences and became full public houses, or closed down as time went by. These usually small establishments can still be identified in many towns, seemingly oddly located in the middle of otherwise terraced housing part way up a street, unlike purpose-built pubs that are usually found on corners or road junctions. Many of today's real ale micro-brewers in the UK started as home based Beer House brewers under the 1830 Act.
How do you feel about the following statement: "The very existence of reality shows about teen pregnancy, in and of itself, glamorizes teen pregnancy."
Agree: 134, 27%
Disagree: 103, 21%
Neither agree nor disagree: 187, 37%
Strongly agree: 55, 11%
Strongly disagree: 21, 4%
Total: 500
Bury St Edmunds Cathedral for most of its existence was simply the parish church of St James until the foundation of the new diocese of St Edmundsbury in 1914 when it was raised to cathedral status, one of the many new dioceses formed in the early 20th century that elevated existing parish churches to diocesan rank rather than purpose building a new cathedral. Many of these 'parish church cathedrals' sit slightly awkwardly with their new status, lacking in the scale and grandeur that befits such a title, but of all of them Bury St Edmunds has been adapted to its new role the most successfully, with in my opinion the most beautiful results.
The medieval church consisted of the present nave, built in 1503-51 under master mason John Wastell, with an earlier chancel that was entirely rebuilt in 1711 and again in 1870. Originally it would have seemed a fairly minor building at the entrance to the monastic precinct, overshadowed by the enormous abbey church that once stood immediately behind it. The absence of this magnificent church since the Dissolution and the scant remains of this vast edifice always sully my visits here with a sense of grievous loss, had history been kinder it would have served as the cathedral here instead and likely be celebrated as one of the grandest in the country.
The church never had a tower of its own since the adjacent Norman tower of the Abbey gateway served the role of a detached campanile perfectly. It is an impressive piece of Romanesque architecture and one of the best preserved 12th century towers in the country.
Upon being raised to cathedral status in 1914 the building underwent no immediate structural changes but plans were made to consider how best to transform a fairly ordinary church into a worthy cathedral. This task was appointed to architect Stephen Dykes Bower and work began in 1959 to extend the building dramatically. Between 1963-1970 the entire Victorian chancel was demolished and replaced with a much grander vision of a lofty new choir and shallow transepts, remarkably all executed in traditional Gothic style in order to harmonize with the medieval nave. It is incredible to think that this was done in the 1960s, a period in which church and cathedral buildings were otherwise constructed in the most self consciously modern forms ever seen, with delicate neo-medieval masonry in place of brick and concrete.
The new crossing of transepts and choir however remained crowned by the stump of a tower for the remainder of the century as funds were not available to finish Dykes Bower's complete vision of a lantern tower over the crossing: this was only realised at the beginning of the 21st century, aided by a legacy left in the architect's will and some subtle design changes under his successor as architect Hugh Matthews. The transformation from church to cathedral was finally completed in 2005 with most satisfactory results. A stunning fan-vault was installed within the new tower in 2010, an exquisite finishing touch.
Whilst it isn't a large building by cathedral standards its newer parts do much to give it the shape and dignity of one. This is especially apparent within, where the cruciform eastern limb draws the eye. The interior is enlivened by much colour, with the ceilings of Dykes Bower's choir and transepts adorned with rich displays of stencilling, whilst the nave ceiling (a Victorian replacement for the medieval one) was redecorated in similarly lively colours in the 1980s which helps to unify the old and new parts of the church.
Few fittings or features remain from the medieval period, most of the furnishings being Victorian or more recent, but one window in the south aisle retains a rich display of early 16th century stained glass, very much Renaissance in style. The remaining glass is nearly all Victorian, some of the windows in the new choir having been transferred from the previous chancel.
St Edmundsbury Cathedral is not filled with the monuments and fittings that make other great churches so rewarding to linger in but it is a real architectural delight and cannot fail to uplift the spirit.
Drugs.
These are the photos I used for my Art Assessment - Teen Existence. I based it on how most people view teenagers. Some people think that teenagers are ALL bad people, but in actual fact - we really aren't
The continued existence of Auschwitz is an accident of history. Other Nazi murder camps, such as those at Treblinka, Belzec, or Sobibór, were deliberately dynamited by the SS before the war was over in order to conceal the incriminating evidence. They intended to do likewise at Auschwitz-Birkenau, but because of the speed of the advance of the Soviet army, the job was never finished. Much of the physical fabric of Auschwitz thus survived the war - not only the ruins of the gas chambers and the crematoria, but also the barracks, the watch-towers, the barbed-wire fences, the railway line that led nowhere except to the gas chambers.
For the last year of their existence, Northern Coach Builders, is alleged to have poached a draughtsman from Eastern Coach Works and developed this all metal ECW pastiche of the highbridge body, normally fitted to the Bristol K.
Northern General had a batch of these fitted to Guy Arab 3 chassis, with the same predictable, under achieving Gardner 5LW engine.
One of these, probably on loan to Tynemouth, is seen arriving in Northumberland Square, North Shields. Going the other way is a 1957 Leyland PD2 Willowbrook. There was a batch of ten of these PD2's, one of the first manifestations, of a change in engineering policy from Guy to Leyland within the Northern General Group, following the retirement of Major Hayter, the erstwhile general manager. It was said that if you knew where to look all these Willowbrook bodies were different. But they all looked the same to me.
Other automotive goodies on site are a mid fifties Morris Oxford or Cowley, a similar vintage Bedford CA van and a Mk 2 Ford Consul.
Bury St Edmunds Cathedral for most of its existence was simply the parish church of St James until the foundation of the new diocese of St Edmundsbury in 1914 when it was raised to cathedral status, one of the many new dioceses formed in the early 20th century that elevated existing parish churches to diocesan rank rather than purpose building a new cathedral. Many of these 'parish church cathedrals' sit slightly awkwardly with their new status, lacking in the scale and grandeur that befits such a title, but of all of them Bury St Edmunds has been adapted to its new role the most successfully, with in my opinion the most beautiful results.
The medieval church consisted of the present nave, built in 1503-51 under master mason John Wastell, with an earlier chancel that was entirely rebuilt in 1711 and again in 1870. Originally it would have seemed a fairly minor building at the entrance to the monastic precinct, overshadowed by the enormous abbey church that once stood immediately behind it. The absence of this magnificent church since the Dissolution and the scant remains of this vast edifice always sully my visits here with a sense of grievous loss, had history been kinder it would have served as the cathedral here instead and likely be celebrated as one of the grandest in the country.
The church never had a tower of its own since the adjacent Norman tower of the Abbey gateway served the role of a detached campanile perfectly. It is an impressive piece of Romanesque architecture and one of the best preserved 12th century towers in the country.
Upon being raised to cathedral status in 1914 the building underwent no immediate structural changes but plans were made to consider how best to transform a fairly ordinary church into a worthy cathedral. This task was appointed to architect Stephen Dykes Bower and work began in 1959 to extend the building dramatically. Between 1963-1970 the entire Victorian chancel was demolished and replaced with a much grander vision of a lofty new choir and shallow transepts, remarkably all executed in traditional Gothic style in order to harmonize with the medieval nave. It is incredible to think that this was done in the 1960s, a period in which church and cathedral buildings were otherwise constructed in the most self consciously modern forms ever seen, with delicate neo-medieval masonry in place of brick and concrete.
The new crossing of transepts and choir however remained crowned by the stump of a tower for the remainder of the century as funds were not available to finish Dykes Bower's complete vision of a lantern tower over the crossing: this was only realised at the beginning of the 21st century, aided by a legacy left in the architect's will and some subtle design changes under his successor as architect Hugh Matthews. The transformation from church to cathedral was finally completed in 2005 with most satisfactory results. A stunning fan-vault was installed within the new tower in 2010, an exquisite finishing touch.
Whilst it isn't a large building by cathedral standards its newer parts do much to give it the shape and dignity of one. This is especially apparent within, where the cruciform eastern limb draws the eye. The interior is enlivened by much colour, with the ceilings of Dykes Bower's choir and transepts adorned with rich displays of stencilling, whilst the nave ceiling (a Victorian replacement for the medieval one) was redecorated in similarly lively colours in the 1980s which helps to unify the old and new parts of the church.
Few fittings or features remain from the medieval period, most of the furnishings being Victorian or more recent, but one window in the south aisle retains a rich display of early 16th century stained glass, very much Renaissance in style. The remaining glass is nearly all Victorian, some of the windows in the new choir having been transferred from the previous chancel.
St Edmundsbury Cathedral is not filled with the monuments and fittings that make other great churches so rewarding to linger in but it is a real architectural delight and cannot fail to uplift the spirit.
A lush garden, with shrubs and flowerbeds pruned in very many artistic shapes, surrounds the palace. Quite obviously; the art of topiary has been in existence in Orchha for centuries. The Mahal was built in honor of the ‘Nightingale of Orchha’, Rai Praveen, and the second floor is resplendent with scenes of Nritya Mudra, the poses and postures of Indian dance.
Rai Praveen was as well identified for her charming beauty as for her poetry and music. The paramour of Indrajit Singh, in whose court she performed, her fame inevitably spread far and wide and finally reached the Imperial Court of Akbar. The Mughal emperor was smitten by her, and he arrogantly summoned her to his durbar. Indrajit Singh, Rai Parveen’s paramour, was too weak-kneed a ruler to defy the Imperial summons. Touched by her loyalty, Akbar decided to restore her to Orchha with both her dignity and that of her kingdom intact. The palace is now a fitting memorial to this lady.
The Orchha Fort complex, which houses a large number of ancient monuments consisting of the fort, palaces, temple and other edifices, is located in the Orchha town in the Indian state of Madhya Pradesh. The fort and other structures within it were built by the Bundela Rajputs starting from early 16th century by King Rudra Pratap Singh of the Orchha State and others who followed him.
The fort complex, which is accessed from an arched causeway, leads to a large gateway. This is followed by a large quadrangular open yard surrounded by palaces. These are Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, a temple, gardens and pavilions. The battlements of the fort have ornamentation. Notable architectural features in the fort complex are projected balconies, open flat areas and decorated latticed windows.
LOCATION
The fort complex is located in the Tikamgarh district of Madhya Pradesh in the erstwhile state of Orchha. The fort complex is within an island formed by the confluence of the Betwa River and Jamni River in Orchha town. Approach to the complex from the eastern part of the market in the town is through a multiple arched bridge with 14 arches built in granite stones.
Orchha town is approximately 80 kilometres away from Tikamgarh town, which is the district headquarters of the district of the same name. Jhansi town is 15 kilometres away. Orchha is a railway station of the Central Railway on the Jhansi-Manikpur section.
HISTORY
The fort was built following the founding of the Orchha State in 1501 AD by Rudra Pratap Singh (r. 1501–1531), a Bundela rajput. The palaces and temples within the fort complex were built over a period of time by successive Maharajas of the Orchha State. Of these, the Raja Mandir or Raja Mahal was built by Madhukar Shah who ruled from 1554 to 1591. Jahangir Mahal and Sawan Bhadon Mahal were built during the reign of Vir Singh Deo (r. 1605–1627). The features of "pepper pots and domes" seen in the fort complex are believed to have inspired Lutyens in the architecture of the structures which he built in New Delhi.
MONUMENTS
The fort complex, accessed from an arched causeway, leads to a large gateway followed by a large quadrangular open space which is surrounded by palaces such as Raja Mahal or Raja Mandir, Sheesh Mahal, Jahangir Mahal, a temple, gardens and pavilions. The fort walls have battlements, which have ornamentation. Notable architectural features seen in the fort complex consist of projected balconies, open flat areas and decorated latticed windows.
RAJA MAHAL
The Raja Mahal (King’s Palace), where the kings and the queens had resided till it was abandoned in 1783, was built in the early part of 16th century. Its exterior is simple without any embellishments but the interior chambers of the palace are elaborately royal in its architectural design, decorated with murals of social and religious themes of gods, mythical animals and people. In the upper floor of the palace there are traces of mirrors in the ceilings and walls. Its windows, arcaded passages and layout plan are designed in such a way that the "sunlight and shadow create areas of different moods and temperatures throughout the day". The interior walls of the Mahal have murals of Lord Vishnu. The Mahal has several secret passages.
A part of this Mahal was converted into a temple and named Rama Raja Temple in honour of the god Rama. There is legend associated with naming it as a temple. According to a local legend, the temple was built following Rani Ganeshkuwari, the queen getting a "dream visitation" by Lord Rama directing her to build a temple for Him; while Madhukar Shah was a devotee of Krishna, his wife's dedication was to Rama. Following this a new temple known as the Chaturbuj Temple was approved to be built, and the queen went to Ayodhya to obtain an image of Lord Rama that was to be enshrined in her new temple. When she came back from Ayodhya with the image of Rama, initially she kept the idol in her palace as the Chaturbuj Temple was still under construction. She was, however, unaware of an injunction that the image to be deified in a temple could not be kept in a palace. Once the temple construction was completed and the idol of the lord had to be moved for installation at the Chatrubhuj Temple, it refused to be shifted from the palace. Hence, instead of the Chaturbhuj Temple, the Rama's idol remained in the palace where as the Chaturbhuj Temple remained without an idol in its sanctum. As Rama was worshipped in the palace, part of the palace was converted into the Rama Raja Temple; it is the only shrine in the country where Rama is worshipped as a King. The temple is guarded by a police force and the deity, Lord Rama, is considered as the king and is given a gun salute of honour every day.
SHEESH MAHAL
Sheesh Mahal is flanked on either side by the Raja Mahal and the Jahangir Mahal. This has royal accommodation, which was built for king Udait Singh. It has now been converted into a hotel. The interior of this edifice consists of a huge impressive hall with high ceiling, which is the dining hall. Its recent colour scheme renovations are an eyesore. But staying in two of its royal suites on the upper floor, which provide scenic views of the town, gives the guest a feeling of royalty.
JAHANGIR MAHAL
Jahangir Mahal is a palace that was exclusively built by Bir Singh Deo in 1605 to humor the Mughal emperor Jahangir who was a guest of the Maharaja for one night only. The palace is built in four levels with elegant architectural features of both Muslim and Rajput architecture. Its layout is a symmetrical square built in the inner courtyard of the fort and has eight large domes. It has a plethora of rooms with arcaded openings, projecting platforms and windows with lattice design work. The roof above top floor of this Mahal is accessed through a steep stairway. It provides picture perfect views of the temples and the Betwa River outside the fort complex. The palace also houses a small archaeological museum.
The entrance gate from this palace, which was earlier the main gate and which has carved ornamentation, leads to the royal baths and then to an elegant small dwelling unit built within a garden in typical Mughal architectural style; this had been built exclusively for Rai Parveen, the female escort of the Raja Indramani (1672 – 76); her large-size portrait in a revealing and seductive attire adorns hall in this Mahal. She was a poet and musician. The building is a double storied structure built with bricks, rising to the height of the trees in the well tended garden called Anand Mahal. The garden is laid out with octagonal flower beds and has good network of water supply. There are niches in the Mahal which permit natural light to the main hall and smaller rooms.
It is said that Emperor Akbar (r. 1556 – 1605) who was enamored by Parveen's beauty had taken her to his palace in Agra to be his courtesan. But Parveen, who wanted to get out of the situation, composed a gazal or a couplet which stated her status as an already used woman not fit for an emperor, which enabled her to get release from Akbar's court and return to Orchha.
PHOOL BAGH
Phool Bagh is an elegantly laid out garden in the fort complex which has a line of water fountains that terminates in a "palace-pavilion" which has eight pillars. Below this garden is an underground structure which was used by the royalty as a cool summer retreat. This cooling system consists of water ventilation system that is linked to an underground palace with "Chandan Katora", which is in the shape of a bowl from where fountains of droplets trickle through the roof creating rainfall.
WIKIPEDIA
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thebaffler.com/latest/laurie-penny-self-care
“The slow collapse of the social contract is the backdrop for a modern mania for clean eating, healthy living, personal productivity, and ‘radical self-love’—the insistence that, in spite of all evidence to the contrary, we can achieve a meaningful existence by maintaining a positive outlook, following our bliss, and doing a few hamstring stretches as the planet burns.” ―Laurie Penny
The Bell AH-1 Cobra (also called HueyCobra) owes its existence to the Vietnam War. While the proof of the air cavalry concept was being proven every day, the US Army was also losing huge amounts of helicopters to ground fire. Equipping the troop-carrying “slicks” with door guns helped, and arming the UH-1 Iroquois/Huey with weapons was another interim solution. Clearly, however, the solution lay with a dedicated attack helicopter that could defend the troop carriers.
Bell, the manufacturer of the UH-1, had been also experimenting with a concept of a heavily armed, turreted, and thin fuselage helicopter. The US Army awarded a proof-of-concept contract to Bell, which replied in a heavily modified Model 47 called the Sioux Scout. It failed to win any orders, but Bell kept at it even as the Army pursued the far more complicated and expensive AH-56 Cheyenne. This resulted in the Model 209, based on components of the UH-1 and the original conceptual design.
With the Vietnam War intensifying and the Cheyenne going nowhere, the Army issued a requirement for an interim solution, which the Model 209—built and tested in only eight months—won easily. The Army ordered 110 AH-1Gs in April 1966 and the type was in action in Vietnam a year later. It was highly successful there, and successive marks of the Cobra would continue to fight in America’s wars since—Grenada and both Gulf Wars. US Army Cobras were upgraded continually in the 1980s, resulting in a dizzying number of variants: the AH-1S (with upgraded engine), AH-1P (with flat glass windscreen), AH-1Q (with TOW missile system), AH-1E (with 20mm gatling cannon in nose turret), and AH-1F (with laser rangefinder and countermeasures). In 1988, the Army finally gave up and redesignated the whole lot as AH-1S.
US Army Cobras were finally retired in 2001, but USMC Cobras remain in service, with the fleet being converted to AH-1Z Kingcobras. Israel, Iran, and Pakistan likewise have used and continue to use their Cobra fleet, and it is generally considered to be the most successful and prototypical attack helicopter.
AH-1F 69-16416 was built as an AH-1G and delivered to the US Army in 1970. Details are sparse as to which units this helicopter belonged to, but it apparently saw combat during both Vietnam (probably during the 1972 Easter Offensive) and the First Gulf War (Operation Desert Storm), which would make it a rarity for Cobras, as the US Army had replaced most of their AH-1s with AH-64 Apaches by 1991. Between its wartime service, it was upgraded to an AH-1F. Because of the last two numbers of its serial number, and the fact that it had never been hit over the course of two wars, 69-16416 was nicknamed "Sweet Sixteen" by its last crew. It was retired in the 1990s and donated to the March Air Museum.
"Sweet Sixteen" is displayed at March's Vietnam Firebase exhibit, wearing the overall olive drab colors Cobras carried during their entire career with the Army.
Using pioneering new technologies in Superfoods and nutrition, CFTRI has developed amazing new products which are on show at CFTRI stall at Pragati Maidan:
· Chia and Quinoa based Chocolates and Laddoos;
· Omega-3 enriched ice-cream;
· Multigrain banana bar
· Fruit juice based carbonated drinks.
New Delhi, 24th November, 2016: CSIR-Central Food Technological Research Institute (CFTRI), the premier national institute for food technology is exhibiting a range of new agri-products now grown in India, called Superfoods that bring health and nutrition best practices to everyday eating and living to the common man. The exhibits by CFTRI at the Trade Fair at Pragati Maidan in New Delhi both impress and surprise with the range and scope of their utility and potency.
The Indian population is presently going through a nutrition transition and there is an increase in incidence of diabetes, impaired heart health and obesity while there is still rampant malnutrition in the nation.
Keeping in mind an effective solution needed to address these concerns, CSIR-CFTRI is working on bringing Superfoods to the Indian population. CFTRI works on various facets of food technology, food processing, advanced nutrition, Superfoods and allied sciences. Superfoods are foods which have superior nutrition profiles which upon regular consumption can help improve health and wellness of the consumer.
CFTRI has developed the agro-technology for growing Superfoods viz. Chia and Quinoa in Indian conditions. Chia is the richest source of omega-3 fats from a vegetarian source and Quinoa has excellent protein quality and low glycemic load carbohydrates. Comprehensively, Chia and Quinoa have potential to improve population health and both blend seamlessly into traditional food preparations.
CSIR-CFTRI also infuses the spirit of entrepreneurship in their students. One of the doctoral students after completing her academic program started her own technology provider start-up company, Oleome Biosolutions Pvt Ltd. In a global first, CSIR-CFTRI in collaboration with Oleome, has developed a 100% vegetarian, Omega-3-enriched Ice cream called “Nutriice” using Chia oil.
CSIR-CFTRI is also in the process of the final phase of testing of diacylglycerol (DAG) oil, a unique cooking oil that has “Anti-Obesity” functionalities. One can consume it as part of daily regular diet and while the oil is available as energy but does not get stored as fat in our bodies. The final phase of human clinical trial is presently under progress.
CFTRI has also designed and developed snacks with advanced nutrition designs to support the nutrition needs of growing children. These have been implemented in the aganwadi levels to complement the existing government mid-day meal and will be scaled up soon. The products, such as Nutri Chikki with spirulina, rice beverage mix, high protein rusk, energy food, nutri sprinkle, seasame paste and fortified mango bars have been well received by the children and the anganwadis alike. Multi-grain Banana bar is a new addition to in this product portfolio.
Another exciting area of multidisciplinary research being done at CSIR-CFTRI is on nanotechnology, food technology and nutrition. Nanomaterials are known for their characteristic properties and CSIR-CFTRI is working on the use of nanoparticles for various applications. One of our interesting developments is the design and development of food packaging material with nanoparticles with antimicrobial and antioxidant properties to improve shelf-life of processed foods.
CSIR-CFTRI is also working on “Smart Foods” to answer specific needs of the consumer. These promising and specifically designed innovations are being developed for better sleep, better skin health, improved digestion, better cognitive performance and better stress management. The high science is brought into a simple food product, like a cereal bar which helps one to be more attentive over the day, or a unique dosa mix that helps in working out better at the gym with lower perceived exhaustion and even a special soup to help sleep better at night!
Speaking on the sidelines of the CSIR-CFTRI exhibition at Pragati Maidn, Prof. Ram Rajasekharan, Director, CFTRI said “Our mandate is to find innovative solutions to India agricultural and nutritional challenges. Our aim is to develop products to make Indian agriculture productive, efficient and at a consumer level gradually replace drugs with foods that will promote better health and wellness. We strive to deliver our best in improving food security and nutrition security, also developing a stronger, smarter and healthier India”.
About CSIR-CFTRI:
CSIR − Central Food Technological Research Institute (CFTRI), Mysore (A constituent laboratory of Council of Scientific and Industrial Research, New Delhi) came into existence during 1950 with the great vision of its founders, and a network of inspiring as well as dedicated scientists who had a fascination to pursue in-depth research and development in the areas of food science and technology.
CSIR-CFTRI is today a large and diversified laboratory headed by Prof. Ram Rajasekharan, Director, CSIR-CFTRI. Presently the institute has a great team of scientists, technologists, engineers, technicians, skilled workers, and support staff. There are seventeen research and development departments, including laboratories focusing on lipid science, molecular nutrition, food engineering, food biotechnology, microbiology, biochemistry, food safety etc.
The institute has designed over 300 products, processes, and equipment types. It holds several patents and has a large number of high impact peer reviewed journal articles to its credit. India is the world's second largest food grain, fruit and vegetable producer, and the institute is engaged in research and development in the production and handling of grains, pulses, oilseeds, spices, fruits, vegetables, meat, fish, and poultry.
The institute develops technologies to increase efficiency and reduce postharvest losses, add convenience, increase export, find new sources of food products, integrate human resources in food industries and develops solutions to improve the health and wellness of the population.
CFTRI has a vast portfolio of over 300 products, processes and equipment designs, and close to 4000 licensees have availed themselves of these technologies for commercial exploitation. The achievements have been of considerable industrial value, social importance and national relevance, and coupled with the institute's wide-ranging facilities and services, have created an extensive impact on the Indian food industry and Indian society at large.
Capernaum:
Also known as Tell Hum, Khirbet Karazeh, Bethsaida, Capharnaum, Chorazin, Kefar Nahum, Kafarnaum, Kefar Tanhum, Talhum, Tanhum
In existence from the 2nd c. B.C. to the 7th c. A.D., Capernaum was built along the edge of the Sea of Galilee and had up to 1500 residents.
Today the ruins are owned by two churches: the Franciscans control the western portion with the synagogue and the Greek Orthodox’s property is marked by the white church with red domes.
Jesus made Capernaum his home during the years of his ministry: “Leaving Nazareth he went and lived in Capernaum” (Matt 4:13).
Peter, Andrew, James and John were fishermen living in the village. Matthew the tax collector also dwelt here.
Capernaum is one of the three cities cursed by Jesus for its lack of faith.
The Synagogue
The dating of this synagogue is debated, but it is clearly later than the first century. Excavations have revealed a synagogue from the time of Jesus with walls made of worked stone and 4 feet thick.
These earlier walls were preserved up to 3 feet high and the entire western wall still exists and was used as the foundation for the later synagogue.
Jesus was confronted by a demoniac while teaching here (Mark 1:21-27).
In Capernaum, Jesus healed the servant of the centurion. This Roman official was credited with building the synagogue (Luke 7:3).
In this synagogue, Jesus gave sermon on the bread of life (John 6:35-59).
The House of Peter
Excavations revealed one residence that stood out from the others. This house was the object of early Christian attention with 2nd century graffiti and a 4th century house church built above it. In the 5th century a large octagonal Byzantine church was erected above this, complete with a baptistery. Pilgrims referred to this as the house of the ap
ostle Peter.
thought long and hard about whether this was boring or artsy in a simple way. . . . i do like it though, therefore I uploaded it :)
Kasur is one of the districts in the province of Punjab, Pakistan It came into existence on 1 July 1976. Earlier it was part of Lahore District.
The district capital is Kasur city, the birth city of the Sufi poet Bulleh Shah, well known in that region as well as in the whole of Pakistan. The total area of the district is 3,995 square kilometres.Kasur is located adjacent to the border of Gunda Singh Wala between Pakistan and the India, and is a tourist attraction because of the daily occurring Flags lowering ceremony. Kasur district is surrounded at north by Lahore, at east and south by India, at southern west Depalpur tehsil of Okara district and at northern west Sheikhupura district. At east-southern border it is circled by the Sutlej River and at west-northern border of district the river Ravi flows.The famous man made forest Changa Manga is located at western direction of the city Kasur about 30 miles away.
Kasur is known for its foods and dishes, e.g. a spicy fried fish, sweet dishes like Andrassay, Falooda and vegetable (both as fresh and dried) Kasuri Methi.The area is birthplace of many popular figures e.g. Noor Jehan, the Pakistani singer and actress who gained popularity in the 1950s. The city is also the resting place of Sufi poet Abdullah Shah (Bulleh Shah).
There are different traditions about the name of Kasur.One is that the town was founded by Kassu the son of King Ram and named after him as Kasur Pur. (One of Kassu's brothers was Laaho and the City of Lahore was named after him.) According to another tradition the town was founded by Pashtun families from Kabul (today the capital of Afghanistan) during the period of Mughal emperor Akbar. The Pashtuns constructed 12 small forts (called as "Qasar" in Persian) so the city was later on named as Qasoor i.e. city of many Qasar (Forts). There are twelve known Qasars (Kot-urdu/Punjabi word of Qasar) named after the heads of various families
Shot at Salkumar'23 this photo shows the existence and survival of life with trees and plants and how those two are related.
Lila Gumbaj Ki Masjid (Mosque) in Champaner, Gujarat state, western India is one of the 114 monuments listed by the Baroda Heritage Trust that are part of the Champaner-Pavagadh Archaeological Park, a UNESCO World Heritage Site.
A Bangladeshi sex worker looks on at a brothel, in existence for at least a century, in Madaripur. — AFP Photo
see this large on black
My photo stream on black pix.garethwong.com
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by @GarethWong
Talk's video: youtu.be/UTXF9F1ICu8
"Deprived of meaningful work, men and women lose their reason for existence; they go stark, raving mad." Fyodor Dostoevsky
Sciacca (Greek: Θέρμαι; Latin: Thermae Selinuntinae, Thermae Selinuntiae, Thermae, Aquae Labrodes and Aquae Labodes), is a town and comune in the province of Agrigento on the southwestern coast of Sicily. It has noteworthy views of the Mediterranean Sea.Thermae was founded in the 5th century B.C. by the Greeks, as its name imports, as a thermal spa for Selinunte, whose citizens came there to bathe in the sulphurous springs of Mount San Calogero, which rises up behind the town. We have no account of the existence of a town on the site during the period of the independence of Selinunte, though there is little doubt that the thermal waters would always have attracted some population to the spot. Nor even under the Romans did the place attain to anything like the same importance with the northern Thermae; and there is little doubt that Pliny is mistaken in assigning the rank of a colonia to the southern instead of the northern town of the name. Strabo mentions the waters (τὰ ὕδατα τὰ Σελινούντια; and they are again noticed in the Itineraries under the name of Aquae Labodes or Labrodes.The origins of the town's name have been much debated, with latin "ex acqua",as a reference to the springs of thermal water of the area, or arabic "Syac",meaning bath, and al Saqquah, dating back to the cult of the Syrian god "Shai al Quaaum", as possibilities.
The city walls, the bastions and the Old Castle owe their existence to Roger the Great Count.A royal city which had remained faithful to Manfred of Sicily during the Angevine invasion, by 1268 A.D. it was besieged by Charles I of Anjou and surrendered the following year. After the Sicilian Vespers, it established itself as a free commune. During the Aragonese-Angevine wars it was besieged numerous times, after which the Peralta family took possession of it and obtained by the king of Sicily the right to mint coins. In the following centuries the town was at the center of bloody feuds between rival baronial families (the Luna, of Aragonese origin, and the Perollo, of Norman stock), which nearly halved its population. In 1647 the impoverished town was the seat of an anti-Spanish rebellion.
Sciacca è un comune italiano di 41.094 abitanti della provincia di Agrigento in Sicilia.È una città di mare, turistica e termale. Ricca di monumenti e chiese, è nota fra l'altro per il suo storico carnevale.La cittadina di Sciacca si trova sulla costa del Canale di Sicilia tra le foci del fiume Platani e Belice, a circa 65 metri sul livello del mare: ad est s’innalza il monte Kronio alto 386 metri, alle cui falde scaturiscono, per un percorso di circa sei chilometri, le famose acque termali.È situata a forma di anfiteatro sul mare a mezzogiorno della Sicilia, di fronte all'isola di Pantelleria e Tunisi, a metà strada tra le rovine di Selinunte, Eraclea Minoa, ed Agrigento.A circa 26 miglia marine dalla costa di Sciacca, a pochi metri dalla superficie del mare sul cosiddetto banco di Graham sorge un vulcano attivo che nel 1831 eruttò formando una piccola isola che venne chiamata Isola Ferdinandea. Il primo ad approdare sull'isola dopo alcuni primi tentativi falliti fu l'ammiraglio britannico James Graham che riuscì a piantarci sopra la bandiera britannica. Dopo qualche giorno una delegazione di cartografi francesi riuscì ad approdare e tracciare alcune piantine dell'isola. Questa delegazione battezzò l'isola con il nome di Julia. Dopo alcune settimane un'altra delegazione di geologi e cartografi borbonici riuscì a mettere piede sull'isola e tracciare altre piantine e battezzarono l'isola con il nome di Ferdinandea in onore al re delle Due Sicilie Ferdinando II. Le tre nazioni stavano ancora litigando per il possesso dell'isola, peraltro situata in mezzo al canale di Sicilia e quindi in una posizione estremamente strategica, che essa lasciò tutti di stucco inabissandosi tra flutti e vapori cinque mesi dopo.
2013年入選 2013 Selected Work Award
蔡昌吉 / 台中
拍攝動機：
沉默的心境是日常生活中常有的狀態。當下的現實世界容易讓人墮落於世俗競爭而自我迷離。為什麼會自我迷離?那是因為感覺到不安的緣故。人的世界是共存的真實世界，我想是起因於對某種事物，當我們感到無法掌控或意識之際，自然而然就會呈現出沉默的心境。在【沉默的自在】作品中，主要表述的是「自我迷離」的剎那體驗，也就是對某種幻想意識的「存在」展現。
Chang-Chi Tsai / Taichung
Why I Took These Pictures：
Silence is an ordinary state of mind in everyday life. The manifold pressures of reality frequently force us to surrender and conform to social customs and expectations, leaving us confused and estranged from ourselves. But what causes of this estrangement? That is because of a deep-seated sense of anxiety, a lack of peace. And this world is co-existed and real. There are many things and matters that we cannot control or even understand. At such times, we tend to become taciturn and introverted. In this series of pictures titled “Silent Existence,” I want to convey this universal experience of “self-estrangement,” which is a form of illusory consciousness.
Jim Root of Slipknot. IZOD Center, NJ. 12.06.14
Feature gallery on Music Existence: musicexistence.com/blog/2014/12/09/gallery-slipknot-at-th...
The Ritual of Sema ;
Whirling DervishesThe fundamental condition of our existence is to revolve. There is no object, no being which does not revolve. The shared similarity between all created things is the revolution of the electrons, protons, and neutrons within the atoms that constitute their basic structure. From the smallest cell to the planets and the farthest stars, everything takes part in this revolving. Thus, The Semazens, the ones who whirl, participate consciously in the shared revolution of all existence.
The Sema ceremony represents a spiritual journey; the seeker's turning toward God and truth, a maturing through love, the transformation of self as a way of union with God, and the return to life as the servant of all creation.
The Semazen (with a camel's-felt hat representing a tombstone and a wide white skirt symbolizing the death shroud), upon removing his black cloth, is spiritually born to Truth. The semazens stand with their arms crossed, ready to begin their turn. In their erect posture, they represent the number one, testifying to God's unity. Each rotation takes them past the sheikh, who stands on a red sheep skin. This is the place of Mevlana Celaleddin-i Rumi , and the sheikh is understood to be a channel for the divine grace. At the start of each of the four movements of the ceremony, the semazens bow to each other honoring the spirit within. As their arms unfold, the right hand opens to the skies in prayer, ready to receive God's beneficence. The left hand, upon which his gaze rests, is turned towards the earth in the gesture of bestowal.
Fix-footed, the semazen provides a point of contact with this Earth through which the divine blessings can flow. Turning from right to left, he embraces all creation as he chants the name of God within the heart. The Sema ritual consists of seven parts:
It starts with the singing of the Nat-i-Serif, a eulogy to the Prophet Muhammed (peace be upon him), who represents love. Praising him is praising the truth of God that he and all the prophets before him brought.
Then follows the call of the drum and the slap of glory, calling the semazens to awaken and Be. This begins the procession known as the Sultan Veled Walk. It is the salutation of one soul to another, acknowledged by bowing.
Then begins the Sema ritual itself. It consists of four selams or salutes. The first selam is the birth of truth by way of knowledge. The second selam expresses the rapture of witnessing the splendor of creation. The third selam is the transformation of rapture into love; the sacrifice of mind and self to love. It represents complete submission and communion with God. The fourth selam is the semazen's coming to terms with his destiny and his return to his task in creation. In the fourth selam, the sheikh enters the circling dervishes, where he assumes the place of the sun in the center of the circling planets.
The Sema end with a reading from the Qur'an. The sheikh and dervishes complete their time together with the greeting of peace and then depart, accompanied by joyous music of their departure.
One of the beauties of this seven-centuries-old ritual is the way that it unifies the three fundamental components of man's nature; mind, emotion, and spirit, combining them in a practice and a worship that seeks the purification of all three in the turning towards Divine Unity. But most significantly, the enrichment of this earth and the well-being of humanity as a whole.
Many thanks to all those who take the time to view add them as favourites and comment on my photographs. It is very much appreciated.
© All rights reserved R K ERTUG. Please do not use this image on websites, blogs or any other media without my explicit written permission.
Many thanks to all those who take the time to view add them as favourites and comment on my photographs. It is very much appreciated.
© All rights reserved R K ERTUG. Please do not use this image on websites, blogs or any other media without my explicit written permission.
History of Kraków
First indications of the existence of Krakow approximately stem from the 7th century. In the next following centuries the tribe of Vistulans (Wislanie) populated Krakow, after they centuries ago in the as "Lesser Poland" or Malopolska known region had settled down. From the year 965 stems the first document from Krakow, as Abraham ben Jacob of Cordova, a Jewish merchant, in his book referred to the trading center of Krakow.
In 1000, the Diocese of Krakow was founded and in 1038 declared capital of the Piast dynasty. The Wawel castle and several churches were built in the 11th century and thus the town rapidly grew. 1241 the Mongols invaded the city and burned down Krakow without exception. 1138 Krakow became the seat of the senior prince. 1257 Kraków was awarded its town charter and a city map was drawn up, which remained until today. This one included the arrangement of the checkerboard street configuration with a centrally located market. On the market following the seat of the city government was built. From the historical trading functions until today only the Cloth Halls remained. But on the market not only trade agreements were closed but also courtly and urban festivities celebrated. Furthermore, the urban center served for executions. The defensive walls were built, which surrounded the city and linked it to the Wawel. In the south of Wawel Castle in 1335 the city of Kazimierz was created. By Royal command it was surrounded by defense walls and the churches of St. Catherine, of Corpus Christi and the "Na Skalce" were built. End of the 15th century, Jews settled the later Cracow district. 1364 the Cracow Academy of King Kazimierz Wielki was founded, the famous Polish Jagellonen-University.
With the last king of Jagellonian dynasty, Krakow flourished. The Wawel castle was rebuilt in Renaissance style, the well known Zygmunt chapel was built and the Cloth Halls as well as the patrician houses have been restored. During the reign of King Sigismund III. Vasa the baroque style received introduction in Krakow. The Baroque University Church of St. Anne and the Church of Saints Peter and Paul were built in this period. In 1607 Warsaw was declared headquarters of the King, but Krakow retained its title of the Royal capital. Furthermore, it remained the place of coronations and funerals. Middle of the 17th century, the city was devastated by the Swedes, what at the beginning of the 18th century was produced again.
After the first partition of Poland, Krakow became a frontier town. Austria declared the settlement Podgorze separated city. After the second division in 1794, began the Polish national uprising. After its decline and the third partition of Poland the town fell to the Austrians, which on Wawel Hill caused numerous devastations and adapted buildings to the wishes and needs of the Army. 1809 Cracow was affiliated to the Grand Duchy of Warsaw. After the defeat of Napoleon, Krakow in the Vienna Convention of 1815 was declared Free City of Kraków. Then the remains of folk hero Tadeusz Kosciuszko and of Prince Jozef Poniatowski were brought back to the city. 1820-1823 on the rise of St. Bronislava a hill in honor of the leader of the popular uprising was built. Instead of the city walls, which were largely destroyed, they laid out supporting beams. 1846 Krakow lost its independence and the Austrians erected again on the Wawel barracks and they surrounded the Wawel with fortification complexes. However, Austria but has proved less tyrannical and so the city enjoyed a certain degree of growing cultural and political freedom. 1918 Krakow became the independence back.
Before the outbreak of the Second World War, in Krakow lived about 260,000 inhabitants, of which 65,000 belonged to the Jewish religion. During the war, also Krakow became witness of German war crimes. The for the greater part Jewish district of Kazimierz was eradicated. The Jews from now on lived in ghettos where they either were deported from there to Auschwitz or immediately shot. In spite of the plundering of the Nazis, Krakow became no scene for military combat operations and thus the only large Polish town escaping this fate. Therefore, its old architecture still almost completely is intact.
After the surrender of Germany and the Polish liberation, hastened the Communist government to inspire the traditional life and the city with a large steel plant in Nowa Huta. But the intensive rebuilding of the economy and industry rather promoted an ecological disaster. Buildings that had survived the war undamaged were now devoured and destroyed by acid rain and toxic gases. Carbon dioxide emissions grew so powerful that this has remained a serious and grave problem of the city. After the fall of the Communists and the fall of the Iron Curtain Krakow has benefited greatly from tourism and has adapted itself to a large extent to the Western culture.
copyright © 2009 Ryan sprague. All rights reserved
Please Email..nikon_001@yahoo.com for permission to use photo
Zora of Co-Existence gives a little off the shoulder tease at the Buskers Festival in downtown Windsor on Ouellette Avenue. For the request from MiRea's Realm that wanted to see Zora's face.
:o)
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