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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.
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.
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Aforementioned penis cakes and popcicles, some with yummy frosting oozing out. Go ahead, put one in your mouth; it's fun for all ages...
According to a legend, the existence of which can be traced back with certainty only to 1645, the little chapel of Portiuncula was erected under Pope Liberius (352-66) by hermits from the Valley of Josaphat, who had brought the relics from the grave of the Blessed Virgin.
The same legend relates that the chapel passed into the possession of St. Benedict in 516. It was known as Our Lady of the Valley of Josaphat or of the Angels — the latter title referring, according to some, to Our Lady's ascent into heaven accompanied by angels.
A better founded opinion attributes the name to the singing of angels which had been frequently heard there.
On his death-bed St. Francis recommended the chapel to the faithful protection and care of his brethren.
Now the place is the Basilica of Santa Maria degli Angeli the most sacred place of the Franciscan Order.
"Salve Reina de los Ángeles, Amparo de pecadores,
a Ti clamamos Señora, escucha nuestros clamores!"
The most tragic and disgraceful incident in modern Korean history took place in Gwangju in May 1980. During The Uprising many citizens of Gwangju were killed by soldiers. It started with the December 12, 1979 coup by Chun Doo-Hwan's military junta who occupied the Chonnam Provincial Hall with armed forces sent to Gwangju by The Martial Law Enforcement Headquarters. After the assassination of President Park Chung-hee, a group of politically minded soldiers undertook Operation Chungjung (Operation True Heart) to quell The Uprising in Gwangju. In this way, the Fifth Republic came into existence. The victims of The martial law force's brutality numbered 4,369 all told: 154 killed, 74 missing, 4,141 wounded (including those who died from their wounds) and placed under arrest. This data is based on the present condition of compensation related to The May 18 Uprising, as of November 31, 2006. Among the 7,173 requested cases, 5,060 were admitted. The number of people illegally taken into custody during the period of Martial law was more than 3,000, and nobody knows how many people were unjustly arrested while they were demonstrating against Martial Law.
Recent history has proven that The Gwangju Democratic Uprising was a victory, not a defeat, and that the people who lost their lives in Gwangju did not give their lives in vain. Now they are our heroes. Although the Gwangju Democratic Uprising seemed to end in failure, that failure became an inspiration for The Democratic Consciousness that fueled opposition to the dictatorship of the 1980s. However, it was only after many twists and turns that The Gwangju Democratic Uprising was properly defined as a people's resistance, and not a riot.At the time, Government authorities referred to the uprising as the 'Gwangju Affair', a riot or rebellion backed by some seditious powerscheming to overthrow the government. In June 1987, however, people throughout the country slowly started to recognize the true nature of The Gwangju Uprising of May, 1980. In June 1988, with the advent of the Sixth Republic, The Uprising was renamed the Gwangju Democratization Movement in order to restore national harmony.
Additionally, in the 13th National Assembly, the change in the balance of political power made it possible to hold a hearing concerning The Gwangju Uprising. This hearing was televised all over the country, and it played an important role in spreading the truth of what had happened in Gwangju. It brought to light how brutally martial law forces had treated the citizens for those ten days in May. In 1993 on May 13th, with the start of a civilian government, President Kim Young-Sam made clear his position on The Gwangju Democratic Uprising in a speech: The bloodshed of Gwangju in May, 1980 is the cornerstone of this Country's Democracy. Its victims dedicated their lives to democracy. He continued by indicating the shift in perception that had taken place: this government today stands in line with the Gwangju Democratization Movement. In this announcement, he redeemed The Gwangju Democratic Uprising. Again, thanks to a drive to set history to rights, after that speech on May 13, the 5.18 Special Law was enacted. It is rated as a great contribution in bringing the military junta, who had cruelly trampled upon Gwangju, to trial, upholding law, justice, and history and in healing the wounds that the nation had suffered in the past.
Contrary to this new perspective, however, the Supreme Court then ruled that The Gwangju Uprising was a peoples' rebellion and declared the people who took part in The Uprising to be a mob. So The Gwangju Democratic Uprising will remain a rebellion and the participants a mob, until there is a reversal of the ruling through retrial. The full truth of The Gwangju Democratic Uprising has yet to be disclosed. After the extension of martial law on May 17, 1980, several questions remain: (1) why were The Martial Law forces sent to Gwangju reinforced; (2) who acted as the leader of the army; and (3) who gave orders for the army to fire? We still do not know. Equally, we are still unsure about what role the United States military and government played in the decision process, and how many innocent citizens were killed. Even though most military officers have been strictly judged by law and history, the truth is, that even now we are as much in the dark as ever. It is therefore our duty to set the matter straight.
전노재판
In order to correctly establish the historical meaning of The Gwangju Democratic Uprising, we should evaluate its character.
Opinions can be roughly summed up as follows:
1.The Gwangju Democratic Uprising offered important inspiration to the traditional spirit of Democratic Uprisings in Korea. The Gwangju people, in the last analysis, rose against a military government which had originally appeared on the scene through a military coup defeat on May 16, 1961. That coup denied the spirit of the April 19th Democratic Revolution of 1960 and established an oppressive system of government.
2.The Gwangju Democratic Uprising shows that people are able to be a dynamic power in national histories. During the 1980s, thanks to The Gwangju Democratic Uprising, people from all quarters of life, laborers, farmers, students, the poor, the religious, artists, intellectuals and dissidents, came to be profoundly conscious of their power in The Democratic Movement. The Spirit of Uprising gave rise to the development of a national Democratic Movement.
3.The Gwangju Democratic Uprising demonstrated that armed resistance against an unjust government is a human right, and that the justice of such resistance could be officially sanctioned. The Gwangju Democratic Uprising which had been denounced by the authorities as a rebellion of armed rioters has been renamed by the Government, 'The Gwangju Democratic Movement'. The people's rights, which not even The Peasant Uprising in 1894, The Donghak Revolution, nor the conflict of arms with Japan had not yet officially established, was properly recognized through The Gwangju Democratic Uprising.
4.The Gwangju Democratic Uprising led to a rejection of the Chun Doo-hwan regime's claims of legitimacy and morality. In the end, The Uprising played a decisive part in overthrowing the regime which had continued the oppressive policies of President Park Chung-Hee's Yushin (Renovation) System. Chun's regime tried to make use of every loophole possible, and it grossly abused its authority, but finally, it collapsed under the waves of resistance which broke out a new every May in Gwangju in the years following The Uprising. From this point of view, The Gwangju Democratic Uprising played a decisive role in motivating the national democratic movement. Furthermore, it established a new political precedent for the people by overthrowing Chun's Fifth Republic through the people's general agreement.
The Gwangju Democratic Uprising should not be considered a painful, frustrated chapter of an age, but should be placed in the modern history of this country as the starting point of Democratization. It should go down in Korea's national history and national consciousness as an inspiring stand for human freedom and dignity.
Its mere existence prior to 1989 was an ongoing act of rebellion. The police would paint it over, and the next day it would be graffitied up again with John Lennonesque platitudes about peace and freedom. It is in Praha, the Czech Republic.
Some close-ups: www.flickr.com/photos/pasto64/250466596/in/photostream/
Biri Island, Northern Samar -
A rain two hours ere the dawn didn't falter us to go on with the shoot. We have endured a kilometer and waistline level salt-water walk to Makadlaw rock formation. Scuttling clouds and blessed sunrise stunned us.
(Not a HDR photo)
States of Existence developed during the winter & spring terms by the 2015 Choreography Workshop students, includes both solo and group work that focus on the idea of the individual in relation to 'other.' The following question is presented: How is individual identity created? To see more about Knox's Dance program: www.knox.edu/academics/majors-and-minors/dance
Opened 28 Jan 1928 as State Bank of SA, architects Davies Wooldridge & Counsell, closed, redeveloped 1980s, used by W C Penfold as stationery store, sold to developers. A multi-storey hotel is to be built on the site although the facade is heritage-listed.
The State Bank founded 1896, transferred to former Union Bank building on this site 1899.
“The well-known State Bank premises in Pirie street will shortly disappear. On Saturday the Bank's business will be transferred temporarily to the old Masonic Hall in Flinders street, and the demolition of the building will begin immediately. In its place will spring up a modern edifice containing five stories and a basement. The State Bank came into existence in I896, and began operations in portion of the premises now occupied by the Money Order Office; next to the Telegraph Office in King William street. Two years later the Bank was transferred to the Pirie street building. . . It is a building characteristic of the methods of construction and design ruling at the time of its erection as banking premises in 1858.” [Register 3 Nov 1925]
“Wreckers are busy demolishing the old State Bank structure in Pirie street. They began work this morning and by lunch time had shown that it was easier to destroy than to build.” [News 9 Nov 1925]
“Since the holidays, work at the State Bank building in Pirie street has proceeded without interruption. Nearly a score of men, including bricklayers, are engaged on the job. The last of the old building that stands is the wall of the cellar. This will disappear within a few days. In a fortnight the whole of the work of excavating is expected to be finished.” [News 7 Apr 1926]
“The erection of the new State Bank building in Pirie-street has been subjected to considerable interruption, mainly owing to industrial troubles.” [Advertiser 1 Aug 1927]
“To-day the new State Bank building in Pirie street will be opened to the public. During the week-end the officials were removing their books and equipment from the old building in Flinders-street, and both the staff and the public will appreciate the increased accommodation and improved conditions provided in Pirie street.” [Advertiser 31 Jan 1928]
“Mr. W. J. Warren (general manager of the State Bank of South Australia) certified that the first deposit lodged in the new bank building was to the credit of Muller and Muller (contractors for the construction of the premises). The amount was £100.” [News 31 Jan 1928]
“The occupation of the new State Bank building, in Pirie-street, yesterday by the bank staff marks a new era in the history of the institution, which was established in 1896 [sic] in the old Union Bank building. That structure, stated Mr. Muller, senior partner in the firm of Muller & Muller, who obtained the contract for the new building, was one of the best-built he had ever pulled down. Similarly the new building which has risen in its place was considered one of the finest banking edifices erected in the State, and reflected high credit us the architects, Messrs. Davies, Wooldridge, and Counsell.” [Advertiser 1 Feb 1928]
“The first contract, which was made with Messrs. Muller & Muller in 1925 (£30,000), was for a two-storey building with no basement. In October of the same year a contract was signed by the same firm for £66,520 for a building of five floors, a basement, and caretaker's quarters in the roof. On January 6, 1926, the contract was increased to £67,800 to comply with new regulations. Since then a large amount of security work has been installed by the Chubbs' Australian Company, and contracts have been let for fittings and furniture, ventilation, and for the installation of a cafe which brings the total cost to approximately £100.000.” [Chronicle 4 Feb 1928]
“the expansion of the Farmers' Assistance Board. The board already occupies one floor of the State Bank Building, Pirie street.” [News 15 Apr 1935]
“Friendly Union of Naval Wives and Mothers. . . householders are asked to save empty tins with clamp tops, and leave them either at the State Bank, Pirie street, or the Unemployed Sales Depot, Gawler place, so that these can be filled with jam. Knitted woollens are also urgently needed, while the receipt of magazines and other reading matter, playing cards and games would be appreciated.” [Advertiser 23 Jan 1940]
“National Fitness office. State Bank building, Pirie street.” [Advertiser 10 Feb 1943]
“Department of War Organisation of Industry, State Bank Building, Pirie street.” [Advertiser 18 Sep 1943]
“The Social Services Dept. of the Education Dept. was on the 4th floor of the State Bank Building in Pirie Street, and had four departments: medical, social workers, attendant and psychological.” Leader, Angaston 19 Aug 1944]
“South Australia's Royal Tour offices would be moved from the State Bank Building in Pirie street to Parliament House.” [News 12 Mar 1954]
“The State Bank of S.A. owes its Progress to the many Services and ready Co-operation of its Officers to Customers. To maintain a continuity of high standard service it is necessary to have a steady intake of Recruits for training direct from School. Therefore The General Manager extends an Invitation to those Juniors who wish to make Banking a career to apply. . . The State Bank of S.A., Pirie St., Adelaide.” [Advertiser 1 Dec 1954]
“a 1980s redevelopment stripped the building of all internal finishes and added what the State Commission Assessment Panel (SCAP) described as a ‘brutal concrete express-form addition’ to the eastern side. Despite council opposition, SCAP granted permission in April last year for the old bank building and frontage to be demolished for the new hotel, saying changes to the site over the years had ‘diminished the integrity of its original heritage value’.” [Indaily, Adelaide Independent News 15 Jun 2020]
States of Existence developed during the winter & spring terms by the 2015 Choreography Workshop students, includes both solo and group work that focus on the idea of the individual in relation to 'other.' The following question is presented: How is individual identity created? To see more about Knox's Dance program: www.knox.edu/academics/majors-and-minors/dance
States of Existence developed during the winter & spring terms by the 2015 Choreography Workshop students, includes both solo and group work that focus on the idea of the individual in relation to 'other.' The following question is presented: How is individual identity created? To see more about Knox's Dance program: www.knox.edu/academics/majors-and-minors/dance
The most photogenic stop along the Cotswold Line must be Moreton-in-Marsh, with its surviving crop of GWR lower quadrant signals, and magnificent signalbox. Moreton station was opened in June 1853, and was for much of its existence a passing place on the largely single line. Formerly the southern terminus of the tramway from Stratford-upon-Avon, the branch platform was on the north side of the line with an impressive backdrop of elm trees, which sadly have gone, along with the branch itself. Much of the branch was originally a horse-drawn tramway. Never a commercial success, this was taken over by the Oxford, Worcester and Wolverhampton Railway in the mid-19th century. By 1882, full railway operation over its length from Moreton had been assumed by the GWR, which constructed a south-facing spur to the Shipston branch; this facilitated working from the Moreton direction without the need to reverse. The section of tramway between here and Stratford had fallen out of use by 1904. No more than four return trips per day ever ran over the branch, with most of those being mixed trains and calling at the two intermediate stations, Stretton-on-Fosse and Longdon Road. With their lengthy 45-minute overall journey time, passenger services were always likely to lose out to road transport and they ended in 1929. There then followed a thirty-year spell up to closure when the line was freight-only.
Sadly, nowadays, the frequency of service through Moreton-on-Marsh itself is far outweighed by the interesting infrastructure, and with only one train per hour in each direction a difficult choice has to be made - either to photograph the train or catch it and go somewhere a little busier. There is little else to do in Moreton, apart from stalking the occasional bus that creeps into the station forecourt and has to reverse and turn to continue on its way, but these highlights are as few and far between as the trains.
In this instance, on a June day in 2022, with the light just beginning to turn, the photographer has alighted from the 15.16 Worcester to Paddington and raced over the footbridge and along the Down platform to make the most of the opportunity. 800 309 is receding towards Oxford, with its next stop Kingham, some 7 miles and 8 minutes up the line.
"The way I see things, the way I see life, I see it as a struggle. And there's a great deal of reward I have gained coming to that understanding -- that existence is a struggle."
Harvey Keitel
Jack, a volunteer with Photo Camp, struggles through the mud while marsh mucking.
This photo was taken during the National Geographic Photo Camp trip to Chesapeake Bay, Marlyand.
"National Geographic Photo Camp is a series of photography workshops for youth from underserved communities both in and outside the United States. In partnership with local newspapers and community organizations, Photo Camp inspires young people to explore their communities through the camera's lens, and to share their vision through public presentations and exhibitions across the United States and throughout the world."
Cordoba. What's in a name? Human settlement here seems to have always had a variation of this name.
The first recorded existence of a settlement here (though Neanderthal existence was confirmed in the area between 42,000-35,000 B.C. and preurban settlements dating from the 8th century B.C.)...was with the Carthaginians.
General Hamilcar Barca (Hannibal's dad) renamed it Kartuba (previously called Kart-Juba, which meant "City of Juba.").
The Romans, after winning the Punic Wars, took over Iberia (in 206 B.C.) and dramatically changed the name of this town to...Corduba. With the Romans, you can start to find plenty of things in town. The Roman Bridge still stands. The Roman city wall still stands (base is Roman and changes with subsequent civilizations as you go up...Moorish, Christian.) If you tour the Alcazar, you'll see a handful of nice Roman mosaics on display. Then there's the Roman temple and ruins there.
Well, those Romans didn't last forever. After about 5-6 centuries of glory, they faded into history books, being overtaken in bits and pieces by northern European groups. For Cordoba's purposes...the Visigoths. The Visigoths were Christians, not some backwoods group. They built a church (St. Vincent Church) on the site of what is now the Mezquita-Cathedral in the heart of Cordoba. The Visigoths, though, weren't as strong as the Romans and squabbled a bit. Civil wars made their presence here fairly short-lived (just over 100 years) until the next dominant folks came calling.
The Moors decided to pay the town a visit in 711. They liked it so much that they took it over by force and stayed...for about 500 years.
At first, it was a subordinate town to the Damascus Caliphate. And the Moors, too, changed the name of the city to something really different: Qurtuba.
Apparently tiring of reporting to Damascus, the locals decided they'd just run things themselves beginning in 766 A.D. by naming this the Umayyad Emirate (eventually Caliphate).
Things went well for the Moors in Spain (which is why they ran the Good Ship Iberia for 7 centuries or so.) While Christian Europe tends to call these the Dark Ages, they were anything but here in Iberia.
By global standards of those times, Cordoba was massive. Its population ~800 A.D. was about 200,000. That was 0.1% of the global population. (That would put it on par with a city of 7 million today, which is...Hong Kong or Ho Chi Minh City/Saigon. Basically...massive.) At the height of the Caliphate (~1,000 A.D.), the population had doubled to about 400,000.
And why did so many folks live in good ol' Cordoba? Well, during the 10th-11th centuries, Cordoba was one of the greatest cultural, political, financial, and economic centers of the world.
Christians and Jews coexisted fairly well with the Moors (well...it's all relative, I suppose). Take the Jewish quarter, for example.
The Jews all lived on three fairly small narrow streets near the Great Mosque (which was built on the ruins of St. Vincent Church during this time). They were allowed to go out and work in town by day, but they had a curfew and were all locked in the neighborhood by night. Not sure how I'd like that.
One of the most important Jewish scholars, Maimonides, was born here in Cordoba (in the 1130s; 1135, or 1138). This was the end of what folks would call the Golden Age of Judaism on the peninsula. (Bad things -- or worse things -- were in store for the Sefarad.)
Maimonides bolted at a fairly young age and spent the majority of his life in northern Africa (Morocco, Egypt.) He was a rabbinical scholar, astronomer, physician, and philosopher. He was basically a Renaissance Man...before the Renaissance.
Like the end of the Golden Age of Jewish culture in the Iberian Peninsula, the Moors reign was slowly being chipped away by Christian Spain. (Almost immediately upon taking over 90% of the Iberian Peninsula in 711, the Christians fought back, little by little, to reconquer their land.)
With the death of al-Mansur, after an expedition up north to La Rioja, in 1002, the caliphate slowly started to disintegrate. It had everything except a strong ruler. Even with that, it took the Christians quite some time to reconquer Cordoba.
King Fernando III of Spain took the city after a few months' siege in 1236. Cordoba lost its position as the most important city -- Sevilla was the new capital of Andalusia -- and Cordoba's position in the world faded during the Renaissance. (I guess you could say Cordoba had an anti-Renaissance?) The population dwindled to 20,000 in the 17th century.
What you have in town now are the remains of history, surrounded by generic modernity. (Directly across the way from the Door of Forgiveness to the Great Mosque? Burger King. How's that for progress?)
I'll write specific pieces on the Mezquita (which demands its own space) and also on the flowered patios for which modern Cordoba is famous in other posts.
Canada had recently offered the Long-neck tribe people(Padong), who are refugees in Thailand citizenship. Unlike the younger generation, the older generation is tired of their constant moving and would prefer to stay in Thailand, just like this lady. Unfortunately, her son had decided to move to Canada and will be leaving her behind.
Photography comes only after the existence of the beauty. We merely try our best to record it on camera. How true! The shapes of these trees are so gorgeous, and they've been there for ages. I was like wow, when I first saw it. Instantly I tried to guess how old these trees are. One thing for sure, they’ve been standing there long before I was born and I am quite sure they will still be there long after I leave this world.
Enjoy it folks! Have a nice day!
When struggle ends
Failure starts,
But when person bows down
With the weight of struggle
What to do?
Who will help?
Poem by TADASHA TRIPATHY
Balinese cremation, or Ngaben, is a purification rite intended to free the spirit from its temporary earthly house and facilitate the journey to its next existence.
There was a handwritten note on a message board in Ubud announcing a cremation on the following day. We signed up, and for 8,000 Rp ($1), someone would provide transportation to and from the village in which the cremation was taking place. The next morning, about 12 people, mostly locals, piled into a taxi van and we were taken to the village. Shortly after arriving, we saw a group of men walking though the streets carrying a large cow. The cow, known as a lembu, is made of paper and light wood and is and believed to be the vehicle of the spirits. We followed as they made there way to a clearing on the edge of the village which serves as the cremation site (photos 1 &2). We, the tourists, had no information, nor idea as to what to expect or at what time the activities were scheduled to commence.
After the limbu had been placed at the cremation site, we ended up waiting around the village with no idea as to what to expect or when it might happen. While waiting some girls came by offering clove cigarettes (photo 10), another person offered rambutan they had just picked from the trees overhead. Fortunately, another person lead me to the home of the deceased. In the home’s courtyard, a number of persons had gathered (photos 5, 6, 7 & 8) and there was a large number of spiritual offerings (photos 3 & 4). The remains of the deceased were laid out on an elevated bamboo platform where a priest was performing rituals (photo 9). The night before the cremation, holy water was collected from a main temple to be used in preparing the body and during the cremation ceremony.
Once the priest had completed the preparations, the body, wrapped in white sheets was carried to, and placed in a casket. The casket was carried through the village (photos 15, 16 & 17) to the location where the wadah (photos 11 & 12) - a large throne-like structure - had earlier been placed. The wadah stood on a large platform made of bamboo. The casket was placed on the wadah and, accompanied by two sons (photo 18), carried by dozens of men through the streets of the village (photos 20, 21 & 22) in a frenzied manner. The men carrying the wadah changed directions often, going in circles and often backtracking in an effort to confuse the earthly spirits and enable the deceased to escape the earthly spirits.
Once the procession arrived at their ultimate destination – the cremation site (photos 23 & 24), the casket was lowered from the wadah and carried overhead to the location where the lembu was placed earlier (photos 26 & 27) . The remains, wrapped in white cloth (photo 28), were removed and placed in the lembu through an opening in the cow’s back. With the priest overseeing the proceedings (photo 30), a hose was attached to the rear of the lembu (photo 32). The hose ran up to a canister of fuel that was suspended overhead in a palm tree (photo 31). Using fire from a holy source, the fuel was ignited and the lembu began to burn (photos 33 and 34). As the intensity of the fire increased, the lembu became engulfed in flames (photos 35, 36 & 37). Once the fire consumed the lembu and it’s contents, the ashes were transported to the coast and ultimately taken to sea, to be spread in the water symbolizing the final separation of the soul from the body.
USS OLYMPIA
This is a wonderful and majestic piece of history
now docked in Philadelphia to be experienced if you can.
However, it's future existence and location
is very much in question so
please take advantage and get to see it.
Here are a few interesting links/references to review
www.phillyseaport.org/ships_olympia.shtml
en.wikipedia.org/wiki/USS_Olympia_(C-6)
www.theolympian.com/2011/01/27/1521428/sink-the-uss-olymp...
www.google.com/#q=uss+olympia&hl=en&rlz=1W1ADRA_e...
It is the oldest steel hulled warship afloat today.
It is the oldest half sail/ half steam ship remaining.
It is the first naval vessel to use refrigeration, a big step.
It was the flagship at the famous battle of Manila Bay
commanded by Commodore George Dewey.
Name: USS Olympia
Namesake: Olympia, Washington
Ordered: 7 September 1888
Builder: Union Iron Works
San Francisco, California
Laid down: 17 June 1891
Launched: 5 November 1892
Sponsored by: Miss Ann B. Dickie
Commissioned: 5 February 1895
Decommissioned: 9 December 1922
Reclassified: CA-15, 17 July 1921
CL-15, 8 August 1921
IX-40, 30 June 1931
Fate: Museum Ship. Future disposition is uncertain.
General characteristics
Displacement: 5,586 tons
Length: 344 ft 1 in (104.88 m)
Beam: 53 ft 0.625 in (16.17028 m)
Draft: 21 ft 6 in (6.55 m)
Propulsion: vertical triple-expansion steam engine
2 × screw propellers
Speed: 20 kn (23 mph; 37 km/h)
Range: 13,000 nmi (15,000 mi; 24,000 km)
Complement: 33 officers and 395 enlisted men
Armament: 4 × 8 in (200 mm)/35 cal Mark 4 guns (2x2),
10 × 5 in (130 mm)/40 cal guns (later replaced with 5 in (130 mm)/51 cal guns) (10x1),
14 × 6-pounders (57 mm (2.2 in)) (14x1),
6 × 1-pounders (37 mm (1.5 in)) (6x1),
4 × Gatling guns (4x1),
6 × 18 in (460 mm) above-surface torpedo tubes, firing Whitehead Mark 1 torpedoes
Armor: Deck: 4.75 in (121 mm) on slopes; 2 in (51 mm) flat
Zámek se nachází ve městě Tours v departementu Indre-et-Loire, region Centre-Val de Loire a patří k zámkům na Loiře. Jeho existence se datuje od 11. století, kdy nové kamenné budovy nahrazují dřívější dřevěné, patrně z 5. století. Ve třináctém a patnáctého století dochází k jeho přestavbě a získává status královská rezidence. V 18. St. Je téměř kompletně zničen. Jeho dvě zbývající věže slouží jako ubytovny pro armádu. Obnova je započata ve druhé polovině dvacátého století.
Hrad nechal postavit nejspíš Geoffroy II. z Anjou (francouzsky Geoffroy Martel; 14. října 1006– 16. listopadu 1060), což byl hrabě z Anjou, Tours a Vendôme. Současníci jej pro jeho vojenské schopnosti a ustavičné válčení s okolím nazývali Kladivo. Roku 1040 po otcově smrti při návratu ze Svaté země zdědil Anjou. Při šlechtickém povstání roku 1041 podporoval stranu krále Jindřicha a panovník mu poté ponechal volnou ruku k potlačení vzbouřenců. Geoffroy zahájil válku o Touraine. Roku 1044 vyhrál bitvu u Nouy a do zajetí mu padl Theobald z Blois, který se na svobodu vykoupil předáním města Tours a dalších pevností.
Hrad je budován v letech 1044 a 1060. Jako stavební materiál slouží kamenné bloky a cihly ze zdi starého galsko-římského opevnění starého města. Ke konci dvanáctého století, během bojů mezi Filipem II. a Jindřichem II. Plantagenetem, byl hrad poškozen. Při těchto bojích byla zničena i románská katedrála, která stála v blízkosti hradu.
Po francouzském dobytí a záboru Touraine do královské moci v roce 1204 králem Filipem II., je jedním z jeho nástupců, pravděpodobně Filipem III.(vládl 1270- 1285) hrad obnoven a rozšířen.
V roce 1467 nařizuje francouzská královna Marie z Anjou přestavbu hradu na pohodlnější sídlo. V průběhu 16. století pak králové postupně ztrácejí zájem o hrad ve prospěch nově zbudovaných zámků v okolí řeky Loiry. Od roku 1545 až do revoluce, sídlí na hradě guvernér. V sedmnáctém století byl již hrad velmi zpustošen. Sloužil jako vězení (od pol.15.st), a jako vojenský sklad (16-17.st.), k těmto účelům byl také upraven. Mezi léty 1768-1782 slouží dokonce jako chudobinec. Od roku 1780 je rozebírán a přestavován z důvodu potřeby kamene pro nově vznikající stavby ve městě (doky, kasárna, most). Poté slouží pro různé vojenské účely až do roku 1960. V roce 1968 byl navrácen městu Tours.
Na zámku se nachází expozice malířských děl autorů, mezi něž patří Joan Miró, Daniel Buren, Nadar, aj., dále pak expozice historie regionu Touraine i audiovizuální projekce dějin města Tours
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Tours je město ve Francii, je hlavním městem departementu Indre-et-Loire.
Archeologické vykopávky odhalily, že místo bylo osídleno keltským kmenem Turonů. Keltská osada byla vystavěna ve strategickém místě brodu přes řeku Loiru. V průběhu 1. století se celá oblast dostává pod nadvládu Římanů a město získává název „Caesarodunum" (kopec Caesara); dnešní název se vyvinul ve 4. století, kdy se z původního galského názvu Turones, stává "Civitas Turonum" a poté "Tours". Římané zde mimo jiné staví nové mosty přes řeku, lázně, chrámy, opevnění a taky amfiteátr, který prý byl jeden z pěti největších v říši.
Poslední čtvrtina čtvrtého století je poznamenána rozšiřujícím se křesťanstvím, v této oblasti spjata se svatým Martinem, který ve městě sloužil jako jeho třetí biskup v období od roku 370 až do své smrti v roce 397.
Svatý Martin z Tours, byl římský voják, poustevník a biskup. Stal se jedním z nejznámějších a nejoblíbenějších svatých a patří mezi první nemučedníky, které církev označila za svaté. Martin byl v patnácti letech odveden do armády. Přestože byl vojákem nerad, plnil vojenské povinnosti spolehlivě a odvážně, a proto byl nakonec povýšen na důstojníka. Kolem roku 334 byl přidělen k posádce v dnešním Amiensu ve Francii, kde strávil největší část svého vojenského života. Svou misijní činností horlivě potíral pohanství a obracel lidi na křesťanství. Ve 4. století nechal vykácet kilometry lesů pro pohany posvátných megalitických řad v Bretani. Je znám díky legendě, kdy se rozdělil se žebrákem o svůj plášť. Je také zakladatelem prvních klášterů ve Francii.
V roce 461 se ve městě koná první koncil. Roku 473 město dobývají Vizigótia mají celou oblast v držení až do roku 507, kdy jsou poraženi v bitvě u Vouillé franckým králem Chlodvíkem I. V roce 567 se koná další koncil.
V roce 573 přijíždí do města Řehoř zvaný z Tours, původním jménem Gregorius Florentius (539 - 594). Řehoř byl franský biskup a historik, autor desetisvazkových dějin, známých jako Historia Francorum. Jeho monumentální dějiny (Libri historiarum), známější jako Historia Francorum, začíná stvořením světa a popisuje dějiny až do roku 591. Zejména současným dějinám se Řehoř věnuje podrobně, a jeho dílo je tak jedním z nejdůležitějších pramenů pro raně středověké dějiny. Řehoř byl vzdělaný člověk a ve svých dílech cituje Vergilia, Plinia i Sallustia. Pokračovatelé jeho díla se obvykle shrnují pod jménem Fredegar.
Roku 732 se zde odehrála bitva známá jako bitva u Tours (známá též jako bitva u Poitiers), ve které Frankové pod vedením Karla Martela porazili Maury a tím ukončili muslimskou invazi v Evropě.
V roce 813 se zde koná koncil, který nechal svolat Karel Veliký (jedním z bodů bylo ustanovení jednotného jazyka - Romana Rustica). Mezi léty 845-853 je oblast pleněna nájezdy Vikingů. V roce 998 město ničí požár. V 11. století dochází k výstavbě místního hradu a roku 1170 se začíná s výstavbou katedrály. V letech 1055, 1163 a 1236 se konají další koncily. V letech 1405, 1421 a 1424 dochází díky klimatickým změnám k rozsáhlým záplavám.
V roce 1492 do města přijíždí Johanka z Arku, která míří na Orléans a nechává si zde vyrobit zbroj. V dubnu 1562 vypukají náboženské nepokoje, město získávají protestanti, ale již v červenci téhož roku jsou poraženi. Dochází k jejich vyhnání a tím pádem k ekonomickému poklesu města, protože značná část průmyslu (např. zprac.hedvábí) byla v právě v držení protestantů. Tento pokles pak trval až do 19. století.
Město bylo značně poškozeno během 2. světové války, dochází ke zničení mnoha cenných historických budov a památek.
Balinese cremation, or Ngaben, is a purification rite intended to free the spirit from its temporary earthly house and facilitate the journey to its next existence.
There was a handwritten note on a message board in Ubud announcing a cremation on the following day. We signed up, and for 8,000 Rp ($1), someone would provide transportation to and from the village in which the cremation was taking place. The next morning, about 12 people, mostly locals, piled into a taxi van and we were taken to the village. Shortly after arriving, we saw a group of men walking though the streets carrying a large cow. The cow, known as a lembu, is made of paper and light wood and is and believed to be the vehicle of the spirits. We followed as they made there way to a clearing on the edge of the village which serves as the cremation site (photos 1 &2). We, the tourists, had no information, nor idea as to what to expect or at what time the activities were scheduled to commence.
After the limbu had been placed at the cremation site, we ended up waiting around the village with no idea as to what to expect or when it might happen. While waiting some girls came by offering clove cigarettes (photo 10), another person offered rambutan they had just picked from the trees overhead. Fortunately, another person lead me to the home of the deceased. In the home’s courtyard, a number of persons had gathered (photos 5, 6, 7 & 8) and there was a large number of spiritual offerings (photos 3 & 4). The remains of the deceased were laid out on an elevated bamboo platform where a priest was performing rituals (photo 9). The night before the cremation, holy water was collected from a main temple to be used in preparing the body and during the cremation ceremony.
Once the priest had completed the preparations, the body, wrapped in white sheets was carried to, and placed in a casket. The casket was carried through the village (photos 15, 16 & 17) to the location where the wadah (photos 11 & 12) - a large throne-like structure - had earlier been placed. The wadah stood on a large platform made of bamboo. The casket was placed on the wadah and, accompanied by two sons (photo 18), carried by dozens of men through the streets of the village (photos 20, 21 & 22) in a frenzied manner. The men carrying the wadah changed directions often, going in circles and often backtracking in an effort to confuse the earthly spirits and enable the deceased to escape the earthly spirits.
Once the procession arrived at their ultimate destination – the cremation site (photos 23 & 24), the casket was lowered from the wadah and carried overhead to the location where the lembu was placed earlier (photos 26 & 27) . The remains, wrapped in white cloth (photo 28), were removed and placed in the lembu through an opening in the cow’s back. With the priest overseeing the proceedings (photo 30), a hose was attached to the rear of the lembu (photo 32). The hose ran up to a canister of fuel that was suspended overhead in a palm tree (photo 31). Using fire from a holy source, the fuel was ignited and the lembu began to burn (photos 33 and 34). As the intensity of the fire increased, the lembu became engulfed in flames (photos 35, 36 & 37). Once the fire consumed the lembu and it’s contents, the ashes were transported to the coast and ultimately taken to sea, to be spread in the water symbolizing the final separation of the soul from the body.
Giovanni Segantini (1838 - 1899) - "L'Amour au Sources de la Vie" (1896)
Au-dela des Etoiles - Le Paysage Mystique de Monet a Kandinsky
"Seeking an order beyond physical appearances, going beyond physical realities to come closer to the mysteries of existence, experimenting with the suppression of the self in an indissoluble union with the cosmos… It was the mystical experience above all else that inspired the Symbolist artists of the late 19th century who, reacting against the cult of science and naturalism, chose to evoke emotion and mystery. The landscape, therefore, seemed to these artists to offer the best setting for their quest, the perfect place for contemplation and the expression of inner feelings.
Thus the exhibition, organised in partnership with the Art Gallery of Ontario, Toronto, explores the genre of landscape principally through the works of Paul Gauguin, Maurice Denis, Ferdinand Hodler and Vincent Van Gogh, but also presents North American painters such as Giorgia O'Keeffe and Emily Carr, who are less well known in France. Contemplation, the ordeal of the night or of war, the fusion of the individual with the cosmos, and the experience of the transcendental forces of nature, are stages in a mystical journey the exhibition invites you to take."
Landscape received scant mention in Symbolist circles although the Impressionists had embraced it as a subject and invented a new style of painting focusing on the tangible world.
However, some artists chose to address their spiritual inquiries by depicting landscapes.
Against the backdrop of the rise of Positivism, which prioritised scientific experimentation, and in a world experiencing significant change, artists were pervaded by a form of idealism and began to question their own origins, religious culture and the relationship between man and nature. Nature became the locus for soul-searching, culminating in mystical experiences.
Mysticism was widespread in the late 19th century and this phenomenon is a feature of all religions and beliefs, offering a means of accessing the mysteries of existence through oneness with nature. This exhibition aims to analyse how mysticism influenced landscape painting at the dawn of the 20th century, paving the way for the birth of abstraction.
The sections of the exhibition reveal works by artists from diverse cultures who are exploring the transcendence and immanence of nature. The first section, which is underpinned by Monet’s aesthetic experiments, introduces visitors to the work of art as an aid to contemplation.
However, many artists use the motif of the landscape as a starting point to express their aspiration to mystical experience, including the Nabis, who found the theme of the sacred wood conducive to meditation. The second section explores the notion of the divine in nature in greater depth through works belonging to the Synthesist, Symbolist and Divisionist movements. Their iconography draws on Christian and Pantheist tropes.
In the third section, vivid and original paintings by Canadian artists from the period 1910-1930 tell the story of the North in pictures influenced by the natural world of Scandinavia. Landscape also reflects actual or internalised night in the fourth section, which is luminous in the case of Van Gogh, or melancholic and tragic when evil makes its presence felt.
By contrast, the mystical painter Dulac paves the way for the universal. The final section addresses the forces which transcend man and draw him to the realm of the stars: the cosmos and its interstellar light. This visit aims to reflect what Kandinsky describes as “those seeking for the internal in the external”.
www.musee-orsay.fr/en/events/exhibitions/in-the-musee-dor...
...
The Bouleuterion is one of the best preserved buildings in the whole of the ancient city. Strabo refers to the existence of a Gerontikon or Senate House at Nysa, bt this must be a predecessor to the present building. The bouleuterion is situated in the eastern half of the site and is reached from the Theatre, by means of the path that runs past the Market Basilica and the row of Shops, while to the east lies the Agora. The Bouleuterion has a square exterior plan, measuring 23,44 X 27,24 metres, but has a semicircular shape inside, forming a banked auditorium or cavea of 12 rows of seats, divided into four segments by five stairways. Its frontage comprises an open vestibule, but the building's thick walls indicate that the main body of the Bouleuterion was roofed. On the north side of the building is a vaulted gallery, containing four elliptical columns, set about 5 metres apart. On the south side are five doorways providing entrances to the building, while side passages (paradoi) give access to the orchestra. The floor of the orchestra is paved with marble opus sectile, arranged in a star pattern comprising square an octagonal slabs and surrounded by other rectangular panels. This floor had earlier been exposed to the elements and, in order to preserve it from further damage, the area was covered up in 1995. It is estimated that the Bouleuterion had a capacity of about 600-800. The south vestibule is decorated with a polychrome mosaic of geometric design. A pool was added to this part of the building at a late date in its history, together with a row of statue bases. Architectural fragments found in the Bouleuterion date it to the 1st century AD, but it is clear from other decorative elements and an inscription referring to the empresses Faustina the Elder the Younger that it also underwent alterations in the middle of the 2nd century AD.
Nysa ad Meander antik kentinin en iyi korunmuş yapılarından birisi Buleuterion'dur. Strabon, bu yapıyı Gerontikon (Yaşlılar Meclisi) olarak tanımlamıştır. Bouleuterion, antik kentin doğu kesiminde, tiyatronun güneydoğusundaki Pazar Bazilikası ve Dükkanlar geçildikten sonra gelinen bir alanda yer almaktadır. Yapının doğusunda kentin Agorası bulunmaktadır. Bouleuterion dikdörtgen planlı olarak inşa edilmiş olup, iç kısmında yarım daire şeklindeki Cavea (Theatron) kısmı yer almaktadır. Bouleterion'un 23,40 X 27,24 m. ölçüsündeki bu dikdörtgen şekilli esas yapısının önünde ise üstü açık olan bir ön salon kısmı bulunmaktadır. Yapının oturma sıraları 12 adettir ve bunlar 5 merdiven sırası ile 4 bölüme ayrılmıştır. Bouleuterion'un kalın duvarları yapının üstünün örtülü olduğuna işaret etmektedir. Yapının kuzey kısmında kemerli bir galeri bulunmaktadır ve burada yaklaşık 5 m. aralıklarla yerleştirilmiş olan 4 adet eliptik sütun vardır. Yapıya güneydeki 5 adet kapıdan girilmektedir. Ayıca, orkestraya girişte, yanlarda da paradoslar bulunmaktadır. Nysa'daki bu Bouleuterion'un orkestra kısmında ortada, orijinalinde eşkenar dörtgen ışıklı sekizgen göbekli bir yıldız motifinin oluşturduğu opus sectile taban kaplamasını düzgün dikdörtgen mermer plakalar çevrelemektedir. Doğanın tahribatına açık olan bu mermer kaplamalar Nysa'da 1995 yılında yapılan kazı ve onarım çalışmaları sırasında üstü örtülerek koruma altına alınmıştır. Nysa Bouleuterion'unun yaklaşık 600 ile 800 kişiyi alabilecek kapasitede olduğu anlaşılmaktadır. Yapının güneyindeki salonun döşemesinin çeşitli renklerdeki geometrik motiflerle süslü bir mozaikle kaplı olduğu görülmektedir. Yapıya geç bir tarihte eklendiği düşünülen güneydeki bu kısımda bir havuz ile bir dizi halinde sıralanmış olan çeşitli heykel kaidelerinin bulunduğu görülmektedir.
Bouleuterion'da MS 1. yüzyıla tarihlenebilen mimari parçalar bulunmaktadır. Ayrıca MS 2. yüzyıla ait olan mimari süslemeler ile bir yazıtta imparatoriçe genç ve yaşlı Faustina'lara değinilmesi de yapının Roma İmparatorluk devrinde Antoninler döneminde (MS 2. yüzyılın ortası) bir değişiklik gördüğüne işaret etmektedir.
Bouleuterion'da ilk kez 1907 ve 1909 yıllarında W.von Diest başkanlığında sürdürülen çalışmalar, yapı hakkında genel bilgilere ulaşmak için sondaj şeklinde gerçekleştirilmiştir. Yapıda geniş kapsamlı kazı çalışmalarını 1921 ve 1922 yıllarında Yunanlı Arkeolog K. Kouriniotis gerçekleştirmiştir. Bu çalışmalar Kurtuluş Savaşı sırasında çok hızlı bir şekilde sürdürülmüş, koilon (cavea) ile scaenae frons tamamen kazılarak ortaya çıkarılmıştır. Ancak yapı tam anlamıyla araştırılıp yayını yapılmamıştır. B çalışmalarda ortaya çıkan toprak ve moloz yapının güneydoğusundaki alanda biriktirilmiştir. 1960'lı yıllarda zamanla toprakla dolan Bouleuterion'da İzmir Arkeoloji Müzesi Müdürlüğü'nce tekrar kazılara başlanmıştır. Ancak bu çalışmaların da sonuçları yayınlanmamıştır.
1990 yılından itibaren Prof. Dr. Vedat İDİL başkanlığında yürütülen kazılarda ise, 1997 yılında kısa süreli olarak Bouleuterion'un orkestrasında, 1998 ve 2002 yıllarında yapının kuzeyinde ve güneybatı köşesinde birer açma gerçekleştirilmiş, 2006 yılından itibaren Bouleuterion'un güney girişinin önündeki stoaların tespitine, Bouleuterion'un Agora ile arasındaki caddeye (Cardo Maximum) çıkışına ve sırtını Doğu Stoa'ya veren "Cardo Maximus" üzerindeki dükkanlara odaklanılmıştır.
Son yıllarda yapılan yeni tespitlere göre, Bouleuterion'un güneydeki beş ayrı çıkışı, doğu, batı, kuzey ve güney stoaları çevrelenmiş bir alana bağlanmakta, bu alanı çevreleyen doğu stoanın içindeki bir koridor ile de Bouleuterion - Agora bağlantısını sağlayacak şekilde Cardo Maxsimus'a çıkıldığı anlaşılmıştır.
Kaynak:
1- Nysa ve Akharaka - Prof.Dr. Vedat İdil, Yaşar Eğitim ve Kültür Vakfı Yayını, İstanbul 1999
2- 2003, 2004, 2005 ve 2006 Yılları Nysa Kazı ve Restorasyon Çalışmaları Raporları