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278|365 As a kid, the tooth fairy would drop off cash when I lost a tooth. Now, as an adult, it costs money to have them removed, and way more than I ever earned as a kid.
Title / Titre :
A student explains the rock garden to a tourist couple, Niagara Falls, Ontario /
Un étudiant parle du jardin de rocailles à un couple de touristes, Niagara Falls (Ontario)
Creator(s) / Créateur(s) : Chris Lund
Date(s) : 1954
Reference No. / Numéro de référence : ITEM 4948716, 4950464
central.bac-lac.gc.ca/.redirect?app=fonandcol&id=4948...
central.bac-lac.gc.ca/.redirect?app=fonandcol&id=4950...
Location / Lieu : Niagara Falls, Ontario, Canada / Chutes Niagara, Ontario, Canada
Credit / Mention de source :
Chris Lund. National Film Board of Canada. Library and Archives Canada, e011175953 /
Chris Lund. Office national du film du Canada. Bibliothèque et Archives Canada, e011175953
HOLI - FESTIVAL OF COLOURS
Holi (English pronunciation: /ˈhoʊliː/) (Sanskrit: होली) is a spring festival also known as the festival of colours or the festival of love. It is an ancient Hindu religious festival which has become popular with non-Hindus in many parts of South Asia, as well as people of other communities outside Asia.
It is primarily observed in India, Nepal, and other regions of the world with significant populations of Hindus or people of Indian origin. The festival has, in recent times, spread to parts of Europe and North America as a spring celebration of love, frolic, and colours.
Holi celebrations start with a Holika bonfire on the night before Holi where people gather, sing and dance. The next morning is a free-for-all carnival of colours, where participants play, chase and colour each other with dry powder and coloured water, with some carrying water guns and coloured water-filled balloons for their water fight. Anyone and everyone is fair game, friend or stranger, rich or poor, man or woman, children and elders. The frolic and fight with colours occurs in the open streets, open parks, outside temples and buildings. Groups carry drums and musical instruments, go from place to place, sing and dance. People move and visit family, friends and foes, first play with colours on each other, laugh and chit-chat, then share Holi delicacies, food and drinks. Some drinks are intoxicating. For example, Bhang, an intoxicating ingredient made from cannabis leaves, is mixed into drinks and sweets and consumed by many. In the evening, after sobering up, people dress up, visit friends and family.
Holi is celebrated at the approach of vernal equinox, on the Phalguna Purnima (Full Moon). The festival date varies every year, per the Hindu calendar, and typically comes in March, sometimes February in the Gregorian Calendar. The festival signifies the victory of good over evil, the arrival of spring, end of winter, and for many a festive day to meet others, play and laugh, forget and forgive, and repair ruptured relationships.
SIGNIFICANCE
There is a symbolic legend to explain why holi is well celebrated as a colour fest. The word "Holi" originates from "Holika", the evil sister of demon king Hiranyakashipu. King Hiranyakashipu had earned a boon that made him virtually indestructible. The special powers blinded him, he grew arrogant, thought he was God, and demanded that everyone worshiped only him.
Hiranyakashipu's own son, Prahlada, however, disagreed. He was and remained devoted to Vishnu. This infuriated Hiranyakashipu. He subjected Prahlada to cruel punishments, none of which affected the boy or his resolve to do what he thought was right. Finally, Holika - Prahlada's evil aunt - tricked him into sitting on a pyre with her. Holika was wearing a cloak (shawl) that made her immune to injury from fire, while Prahlada was not. As the fire roared, the cloak flew from Holika and encased Prahlada. Holika burned, Prahlada survived. Vishnu appeared and killed Hiranyakashipu. The bonfire is a reminder of the symbolic victory of good over evil, of Prahlada over Hiranyakashipu, of fire that burned Holika. The day after Holika bonfire is celebrated as Holi.
In Braj region of India, where Krishna grew up, the festival is celebrated for 16 days (until Rangpanchmi) in commemoration of the divine love of Radha for Krishna, a Hindu deity. The festivities officially usher in spring, with Holi celebrated as festival of love. There is a symbolic myth behind commemorating Krishna as well. Baby Krishna transitioned into his characteristic dark blue skin colour because a she demon Putana poisoned him with her breast milk. In his youth, Krishna despairs whether fair skinned Radha and other Gopikas (girls) will like him because of his skin colour. His mother, tired of the desperation, asks him to approach Radha and colour her face in any colour he wanted. This he does, and Radha and Krishna became a couple. The playful colouring of the face of Radha has henceforth been commemorated as Holi. Beyond India, these legends to explain the significance of Holi (Phagwah) are common in some Caribbean and South American communities of Indian origin such as Guyana and Trinidad and Tobago.
Holi festival has other cultural significance. It is the festive day to end and rid oneself of past errors, end conflicts by meeting others, a day to forget and forgive. People pay or forgive debts, as well as deal anew with those in their lives. Holi also marks the start of spring, and for many the start of new year.
DESCRIPTION
Holi is an important festival to Hindus. It is celebrated at the end of the winter season on the last full moon day of the lunar month Phalgun (February/March), (Phalgun Purnima), which usually falls in March, sometimes in late February.
The festival has many purposes; most prominently, it celebrates the beginning of Spring. In 17th century literature, it was identified as a festival that celebrated agriculture, commemorated good spring harvests and the fertile land. Hindus believe it is a time of enjoying spring's abundant colours and saying farewell to winter. Holi festivities mark the beginning of new year to many Hindus, as well as a justification to reset and renew ruptured relationships, end conflicts and accumulated emotional impurities from past.
It also has a religious purpose, symbolically signified by the legend of Holika. The night before Holi, bonfires are lit, in a ceremony known as Holika Dahan (burning of Holika) or Little Holi. People gather near fires, sing and dance. The next day, Holi, also known as Dhuli in Sanskrit, or Dhulheti, Dhulandi or Dhulendi, is celebrated. Children and youth spray coloured powder solutions (Gulal) at each other, laugh and celebrate, while elders tend to smear dry coloured powder (Abir) on each other's face. Visitors to homes are first teased with colours, then served with Holi delicacies, desserts and drinks. After playing with colours, and cleaning up, people bathe, put on clean clothes, visit friends and family.
Like Holika Dahan, Kama Dahanam is celebrated in some parts of India. The festival of colours in these parts is called Rangapanchami, and occurs on fifth day after Poornima (full moon).
HISTORY & RITUALS
Holi is an ancient Hindu festival with its cultural rituals. It is mentioned in the Puranas, Dasakumara Charita, and by the poet Kālidāsa during the 4th century reign of Chandragupta II. The celebration of Holi is also mentioned in the 7th-century Sanskrit drama, Ratnavali. The festival of Holi caught the fascination of European traders and British colonial staff by the 17th century. Various old editions of Oxford English Dictionary mention it, but with varying, phonetically derived spellings: Houly (1687), Hooly (1698), Huli (1789), Hohlee (1809), Hoolee (1825) and Holi in editions published after 1910.
There are several cultural rituals associated with Holi:
PREPARE HOLIKA PYRE FOR BONFIRE
Days before the festival people start gathering wood and combustible materials for the bonfire in parks, community centers, near temples and other open spaces. On top of the pyre is an effigy to signify Holika who tricked Prahalad into the fire. Inside homes, people stock up on colour pigments, food, party drinks and festive seasonal foods such as gujiya, mathri, malpuas and other regional delicacies.
HOLIKA DAHAN
On the eve of Holi, typically at or after sunset, the pyre is lit, signifying Holika Dahan. The ritual symbolises the victory of good over evil. People gather around the fire, sing and dance.
PLAY WITH COLOURS
Holi frolic and celebrations begin the morning after Holika bonfire. There is no tradition of holding puja (prayer), and the day is for partying and pure enjoyment. Children and youth groups form armed with dry colours, coloured solution, means to fill and spray others with coloured solution (pichkaris), balloons that can hold coloured water, and other creative means to colour their targets.
Traditionally, washable natural plant-derived colours such as turmeric, neem, dhak, kumkum were used; but water-based commercial pigments are increasingly used. All colours are used. Everyone in open areas such as streets and parks are game. Inside homes or at doorways though, only dry powder is used to smear each other's face. People throw colours, and get their targets completely coloured up. It is like a water fight, but where the water is coloured. People take delight in spraying coloured water on each other. By late morning, everyone looks like a canvas of colours. This is why Holi is given the name “Festival of Colours.”
Groups sing and dance, some playing drums and dholak. After each stop of fun and play with colours, people offer gujiya, mathri, malpuas and other traditional delicacies. Chilled drinks, including adult drinks based on local intoxicating herbs, is also part of the Holi festivity.
OTHER VARIATIONS
In Braj region around Mathura, in north India, the festivities may last more than week. The rituals go beyond playing with colours, and include a day where men go around with shields and women have the right to playfully beat them on their shields with sticks.
In south India, some worship and make offerings to Kaamadeva, the love god of Indian mythology, on Holi.
THE AFTER PARTY
After a day of play with colours, people clean up, wash and bathe, sober and dress up in the evening and greet friends and relatives by visiting them and exchange sweets. Holi is also a festival of forgiveness and new starts, which ritually aims to generate harmony in the society.
REGIONAL NAMES, RITUALS & CELEBRATIONS
Holi (Hindi: होली, Nepali: होली, Punjabi: ਹੋਲੀ) is also known as Phakuwa or Phagwah (Assamese: ফাকুৱা), Festival of Colours, or Doḷajātra in Odisha, and as Dol Jatra (Assamese: দ’ল যাত্ৰা) or Basantotsav ("spring festival") in West Bengal and Assam. The customs and celebrations vary between regions of India.
Holi is of particular significance in the Braj region, which includes locations traditionally connected to the Lord Krishna: Mathura, Vrindavan, Nandgaon, Uttar Pradesh, and Barsana, which become tourist destinations during the season of Holi.
Outside India, Holi is observed by the minority Hindus in Bangladesh, Pakistan as well in countries with large Indian subcontinent diaspora populations such as Suriname, Guyana, Trinidad and Tobago, South Africa, Malaysia, the United Kingdom, the United States, Mauritius, and Fiji. The Holi rituals and customs outside South Asia also vary with local adaptations.
INDIA
GUJARAT
In Gujarat, Holi is two day festival. On the evening of the first day people lit the bonfire. People offer raw coconut, corn to the fire. The second day is the festival of colour or "Dhuleti", celebrated by sprinkling coloured water and applying colours to each other. Dwarka, a coastal city of Gujarat, celebrates Holi at the Dwarkadheesh temple and city wide comedy and music festivities.
The Holi celebration has its celebrative origins in Gujarat, particularly with dance, food, music, and coloured powder to offer a spring parallel of Navratri, Gujarat's Hindu festival celebrated in the fall. Falling in the Hindu month of Phalguna, Holi marks the agricultural season of the Rabi crop.
In Western India, Ahmedabad in Gujarat, a pot of buttermilk is hung high on the streets and young boys try to reach it and break it by making human pyramids. The girls try to stop them by throwing coloured water on them to commemorate the pranks of Krishna and cowherd boys to steal butter and "gopis" while trying to stop the girls. The boy who finally manages to break the pot is crowned the Holi King. Afterwards, the men, who are now very colourful men, go out in a large procession to "alert" people of the Krishna's possible appearance to steal butter from their homes.
In some places, there is a custom in the undivided Hindu families that the women of the families beat their brother-in-law with her sari rolled up into a rope in a mock rage as they try to drench them with colours, and in turn, the brothers-in-law bring sweets (Indian desserts) to her in the evening.
UTTAR PRADESH
Barsana, a town near Mathura in Braj region of Uttar Pradesh, celebrates Lath mar Holi in the sprawling compound of the Radha Rani temple. Thousands gather to witness the Lath Mar holi when women beat up men with sticks as those on the sidelines become hysterical, sing Holi Songs and shout Sri Radhey or Sri Krishna. The Holi songs of Braj mandal are sung in pure Braj, the local language. Holi celebrated at Barsana is unique in the sense that here women chase men away with sticks. Males also sing provocative songs in a bid to invite the attention of women. Women then go on the offensive and use long staves called lathis to beat men folk who protect themselves with shields.
Mathura, in the Braj region, is the birthplace of Lord Krishna, and in Vrindavan this day is celebrated with special puja and the traditional custom of worshipping Lord Krishna, here the festival lasts for sixteen days. All over the Braj region and its nearby places like Hathras, Aligarh, Agra the Holi is celebrated in more or less same way as in Mathura, Vrindavan and Barsana.
Outside Braj, in Kanpur area, Holi lasts seven days with colour. On the last day, a grand fair called Ganga Mela or the Holi Mela is celebrated. This Mela (fair) was started by freedom fighters who fought British rule in the First Indian War of Independence in 1857 under the leadership of Nana Saheb. The Mela is held at various Ghats along the banks of River Ganga in Kanpur, to celebrate Hindus and the Muslims who together resisted the British forces in the city in 1857. On the eve of Ganga Mela, all Government offices, shops, Courts generally remain closed. The Ganga Mela marks the official end of "The Festival of Colours" or Holi in Kanpur.
In Gorakhpur, the northeast district of Uttar Pradesh, this day starts with a special puja in the morning of Holi day. This day is considered to be the most colourful day of the year promoting the brotherhood among the people. This is known as "Holi Milan" in which people visit every house and sing holi song and express their gratitude by applying coloured powder (Abeer). Holi is also considered as the beginning of the year as it occurs on the first day of new Hindu calendar year (Panchang).
UTTARAKHAND
Kumaoni Holi in Uttarakhand includes a musical affair. It takes different forms such as the Baithki Holi, the Khari Holi and the Mahila Holi. In Baithki Holi and Khari Holi, people sing songs with a touch of melody, fun and spiritualism. These songs are essentially based on classical ragas. Baithki Holi (बैठकी होली), also known as Nirvan Ki Holi begins from the premises of temples, where Holiyars (होल्यार) sing Holi songs, people gather to participate, along with playing classical music. The songs are sung in a particular sequence depending on the time of day; for instance, at noon the songs based on Peelu, Bhimpalasi and Sarang ragas, while evening songs are based on the ragas such as Kalyan, Shyamkalyan and Yaman. The Khari Holi (खड़ी होली) is mostly celebrated in the rural areas of Kumaon. The songs of the Khari Holi are sung by the people, who, sporting traditional white churidar payajama and kurta, dance in groups to the tune of ethnic musical instruments such as the Dhol and Hurka.
In Kumaon region, the Holika pyre is known as Cheer (चीर,) which is ceremonically made in a ceremony known as Cheer Bandhan (चीर बंधन) fifteen days before Dulhendi. The Cheer is a bonfire with a green Paiya tree branch in the middle. The Cheer of every village and neighborhood is rigorously guarded as rival mohallas try to playfully steal the other's cheer.
The colours used on Holi are derived from natural sources. Dulhendi, known as Charadi (छरड़ी) (from Chharad (छरड़)), is made from flower extracts, ash and water. Holi is celebrated with great gusto much in the same way as all across North India.
BIHAR
Holi is known as Phaguwa in the local Bhojpuri dialect. In this region as well, the legend of Holika is prevalent. On the eve of Phalgun Poornima, people light bonfires. They put dried cow dung cakes, wood of Araad or Redi tree and Holika tree, grains from the fresh harvest and unwanted wood leaves in the bonfire. At the time of Holika people assemble near the fire. The eldest member of the gathering or a purohit initiates the lighting. He then smears others with colour as a mark of greeting. Next day the festival is celebrated with colours and lot of frolic. Traditionally, people also clean their houses to mark the festival.
Holi Milan, is also observed in Bihar where family members and well wishers visit each other's family, apply colours (abeer) on each other's faces, and on feet, if elderly. Usually this takes place on the evening of Holiday after Holi with wet colours is played in the morning through afternoon. Due to large scale internal migration issues faced by the people, recently this tradition has slowly begun to transform. It is common to have Holi Milan on an entirely different day either before or after the actual day of Holi.
Children and youths take extreme delight in the festival. Though the festival is usually celebrated with colours, in some places people also enjoy celebrating Holi with water solutions of mud or clay. Folk songs are sung at high pitch and people dance to the tune of dholak and the spirit of Holi. Intoxicating bhang, made from cannabis, milk and spices, is consumed with a variety of mouth-watering delicacies, such as pakoras and thandai, to enhance the mood of the festival.
BENGAL
In West Bengal region, Holi is known by the name of "Dol Jatra", "Dol Purnima" or the "Swing Festival". The festival is celebrated in a dignified manner by placing the icons of Krishna and Radha on a picturesquely decorated palanquin which is then taken round the main streets of the city or the village. On the Dol Purnima day in the early morning, the students dress up in saffron-coloured or pure white clothes and wear garlands of fragrant flowers. They sing and dance to the accompaniment of musical instruments like ektara, dubri, veena, etc. The devotees take turns to swing them while women dance around the swing and sing devotional songs. During these activities, the men keep spraying coloured water and coloured powder, abir, at them.
The head of the family observes a fast and prays to Lord Krishna and Agnidev. After all the traditional rituals are over, he smears Krishna's icon with gulal and offers "bhog" to both Krishna and Agnidev. In Shantiniketan, Holi has a special musical flavour. Visitors on Holi are offered traditional dishes that include malpoa, kheer sandesh, basanti sandesh (saffron), saffron milk, payash, and related foods.
ODISHA
The people of Odisha celebrate Holi as rest of India, but here the icons of Jagannath, the deity of the Jagannath Temple of Puri, replace the icons of Krishna and Radha.
ASSAM
Holi, also called Phakuwa (ফাকুৱা) in Assamese, is celebrated all over Assam. Locally called Dol Jatra, associated with Satras of Barpeta, Holi is celebrated over two days. On the first day, the burning of clay huts are seen in Barpeta and lower Assam which signifies the legends of Holika. On the second day of it, Holi is celebrated with colour powders. The Holi songs in chorus devoted to Lord Krishna are also sung in the regions of Barpeta.
GOA
Holi is a part of Goan or Konkani spring festival known as Śigmo or शिगमो in Koṅkaṇī or Śiśirotsava and lasts for about a month. The colour festival or Holi is a part of longer, more extensive spring festival celebrations. Holi festivities (but not Śigmo festivities) include: Holika Puja and Dahan, Dhulvad or Dhuli vandan, Haldune or offering yellow and saffron colour or Gulal to the deity.
MAHARASHTRA
In Maharashtra, Holi Purnima is also celebrated as Shimga, festivities that last 5 to 7 days. A week before the festival, youngsters go around the community, collecting firewood and money. On the day of Shimga, the firewood is a huge pile in neighborhoods. In the evening, the fire is lit. Every household brings a meal and dessert, in the honour of the fire god. Puran Poli is the main delicacy and children shout "Holi re Holi puranachi poli". Shimga celebrates the elimination of all evil. The colour celebrations here traditionally take place on the day of Rangapanchami, five days after Shimga. During this festival, people are supposed to forget and forgive any rivalries and start new healthy relations with all.
MANIPUR
Manipuris celebrate Holi for 6 days. Here, this holiday merges with the festival of Yaosang. Traditionally, the festival commences with the burning of a thatched hut of hay and twigs. Young children go from house to house to collect money, locally known as nakadeng (or nakatheng), as gifts on the first two days. The youths at night perform a group folk dance called Thabal chongba on the full moon night of Lamta (Phalgun) along with folk songs and rhythmic beats of the indigenous drum. However, this moonlight party now has modern bands and fluorescent lamps. In Krishna temples, devotees sing devotional songs, perform dances and celebrate with aber (gulal) wearing traditional white and yellow turbans. On the last day of the festival, large processions are taken out to the main Krishna temple near Imphal where several cultural activities are held. In recent decades, Yaoshang, a type of Indian sport, has become common in many places of the valley, where people of all ages come out to participate in a number of sports that are somewhat altered for the holiday.
KERALA
Holi is locally called Ukkuli in Konkani or Manjal Kuli in Malayalam. It is celebrated around the Konkani temple called Gosripuram Thirumala temple.
KARNATAKA
Traditionally, in rural Karnataka children collect money and wood in the weeks prior to Holi, and on "Kamadahana" night all the wood is put together and lit. The festival is celebrated for two days. People in north Karnataka prepare special food on this day.
In Sirsi, Karnataka, Holi is celebrated with a unique folk dance called “Bedara Vesha”, which is performed during the nights beginning five days before the actual festival day. The festival is celebrated every alternate year in the town, which attracts a large number of tourists from different parts of the India.
TELANGANA
As in other parts of India, in rural Telangana region, children celebrate kamuda and collect money, rice, Mokkajonna and wood for weeks prior to Holi, and on Kamadhana night all the wood is put together and set on fire.
ANDRA PRADESH
In Andhra Pradesh Holi is celebrated along with Basanta Panchami. Holi is a major festival, and the festivities and colour start appearing at least a day before the actual holiday.
JAMMU & KASHMIR
In Jammu & Kashmir, Muslims and Hindus alike celebrate Holi. Holi celebrations here are much in line with the general definition of Holi celebrations: a high-spirited festival to mark the beginning of the harvesting of the summer crop, with the throwing of coloured water and powder and singing and dancing.
MADHYA PRADESH
In western Madhya Pradesh, Bhil tribesmen who have held on to many of the pre-Hindu customs celebrate it in a special way.
HARYANA & WESTERN UTTAR PRADESH
This region has its own variety of Holi. The Holi celebration in Dhampur is famous throughout the whole of Western UP.
TAMIL NADU
In the Phalguna Poornima is Panguni Uthram (Meena Uttara-phalguni in Sanskrit). It is special because of the star "Uthiram" and "Pournami" occurring together, is the marriage anniversary of many mythological figures and deities. On this day Goddess Mahalakshmi incarnated on earth from the ocean of milk (after the ocean was churned by the gods and the demons). Holi is celebrated as Vasanthosavam and all temples start their Utsavams with decorations and music, dance festivals, Pravachans and Harikathas. The colours are also popular, and celebrate divine love and welcoming of spring.
NEPAL
In Nepal, Holi celebrated in Hills is remarkably different from Madhesh, even the festival is celebrated on two different days. Holi is celebrated in the month of Falgun and is also called as the "Fagu/Phaguwa" and is celebrated on the full moon day (in hills) and the day after (in Madhesh) in the month of February. The word "Fagu/Phaguwa" (Devanagari:फागु/फगुआ) represents the month of Falgun and the day is called the "Fagu Poornima" (Devanagari:फागु पुर्णीमा) which means (full moon day in the Falgun).
In Nepal Holi is regarded as one of the greatest festivals as important as Dashain (also known as Dussehra in Madhesh) and Tihar or Dipawali (also known as Diwali in Madhesh). Since more than 80% of people in Nepal are Hindus, Holi, along with many other Hindu festivals, is celebrated in Nepal as a national festival and almost everyone celebrates it regardless of their religion, e.g., even Muslims celebrate it. Christians may also join in, although since Holi falls during Lent, many would not join in the festivities. The day of Holi is also a national holiday in Nepal.
People walk down their neighbourhoods to celebrate Holi by exchanging colours and spraying coloured water on one another. A popular activity is the throwing of water balloons at one another, sometimes called lola (meaning water balloon). Also a lot of people mix bhang in their drinks and food, as is also done during Shivaratri. It is believed that the combination of different colours at this festival take all the sorrow away and make life itself more colourful.
INDIAN DIASPORA
Over the years, Holi has become an important festival in many regions wherever Indian diaspora were either taken as indentured laborers during colonial era, or where they emigrated on their own, and are now present in large numbers such as in Africa, North America, Europe, Latin America, and parts of Asia such as Fiji.
SURINAME
Holi is a national holiday in Suriname. It is called Phagwa festival, and is celebrated to mark the beginning of spring and Hindu mythology. In Suriname, Holi Phagwa is a festival of colour. It is customary to wear old white clothes on this day, be prepared to get them dirty and join in the colour throwing excitement and party.
TRINIDAD & TOBAGO
Phagwa is normally celebrated in Trinidad and Tobago on the Sunday closest to the actual date of Phagwa. It is celebrated with a lot of colour and splendour, along with the singing on traditional Phagwa songs or Chowtaal (ganna).
GUYANA
Phagwah is a national holiday in Guyana, and peoples of all races and religions participate in the celebrations. The main celebration in Georgetown is held at the Mandir in Prashad Nagar.
FIJI
Indo-Fijians celebrate Holi as festival of colours, folksongs and dances. The folksongs sung in Fiji during Holi season are called phaag gaaian. Phagan, also written as Phalgan, is the last month of the Hindu calendar. Holi is celebrated at the end of Phagan. Holi marks the advent of spring and ripening of crops in Northern India. Not only it is a season of romance and excitement, folk songs and dances, it is also an occasion of playing with powder, perfumes and colours. Many of the Holi songs in Fiji are around the theme of love-relationship between Radha and Krishna.
MAURITIUS
Holi in Mauritius comes close on the heels of Shivaratri. It celebrates the beginning of spring, commemorating good harvests and the fertile land. Hindus believe it is a time of enjoying spring’s abundant colours and saying farewell to winter. It is considered one of the most exhilarating religious holidays in existence. During this event, participants hold a bonfire, throw coloured powder at each other, and celebrate wildly.
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TRADITIONAL HOLI
The spring season, during which the weather changes, is believed to cause viral fever and cold. The playful throwing of natural coloured powders has a medicinal significance: the colours are traditionally made of Neem, Kumkum, Haldi, Bilva, and other medicinal herbs prescribed by Āyurvedic doctors.
Many colours are obtained by mixing primary colours. Artisans produce and sell many of the colours from natural sources in dry powder form, in weeks and months preceding Holi. Some of the traditional natural plant based sources of colours are:
ORANGE & RED
The flowers of palash or tesu tree, also called the flame of the forest, are typical source of bright red and deep orange colours. Powdered fragrant red sandal wood, dried hibiscus flowers, madder tree, radish and pomegranate are alternate sources and shades of red. Mixing lime with turmeric powder creates an alternate source of orange powder, as does boiling saffron (kesar) in water.
GREEN
Mehendi and dried leaves of gulmohur tree offer a source of green colour. In some areas, the leaves of spring crops and herbs have been used as source of green pigment.
YELLOW
Haldi (turmeric) powder is the typical source of yellow colour. Sometimes this is mixed with chickpeas, gram or other flour to get the right shade. Bael fruit, amaltas, species of chrysanthemums, and species of marigold are alternate sources of yellow.
BLUE
Indigo, Indian berries, species of grapes, blue hibiscus and jacaranda flowers are traditional sources of blue colour for Holi.
MAGENTA & PURPLE
Beetroot is the traditional source of magenta and purple colour. Often these are directly boiled in water to prepare coloured water.
BROWN
Dried tea leaves offer a source of brown coloured water. Certain clays are alternate source of brown.
BLACK
Species of grapes, fruits of amla (gooseberry) and vegetable carbon (charcoal) offer gray to black colours.
MODERN ISSUES
SYNTHETIC COLOURS
Natural colours were used in the past to celebrate Holi safely by applying turmeric, sandalwood paste, extracts of flowers and leaves. As the spring-blossoming trees that once supplied the colours used to celebrate Holi have become more rare, chemically produced industrial dyes have been used to take their place in almost all of urban India. Due to the commercial availability of attractive pigments, slowly the natural colours are replaced by synthetic colours. As a result it has caused mild to severe symptoms of skin irritation and inflammation. Lack of control over the quality and content of these colours is a problem, as they are frequently sold by vendors who do not know their origin.
A 2007 study found that Malachite green, a synthetic bluish-green dye used in some colours during Holi festival, as responsible for severe eye irritation in Delhi, if eyes were not washed upon exposure. Though the study found that the pigment did not penetrate through the cornea, malachite green is of concern and needs further study.
Another 2009 study reports that some colours produced and sold in India contain metal-based industrial dyes, causing an increase in cutaneous problems to some people in the days following Holi. These colours are produced in India, particularly by small informal businesses, without any quality checks and are sold freely in the market. The colours are sold without labeling, and the consumer lacks information about the source of the colours, their contents, and possible toxic effects. In recent years, several nongovernmental organisations have started campaigning for safe practices related to the use of colours. Some are producing and marketing ranges of safer colours derived from natural sources such as vegetables and flowers.
These reports have galvanised a number of groups into promoting more natural celebrations of Holi. Development Alternatives, Delhi and Kalpavriksh, Pune, The CLEAN India campaign, and Society for Child Development, through its Avacayam Cooperative Campaign have launched campaigns to help children learn to make their own colours for Holi from safer, natural ingredients. Meanwhile, some commercial companies such as the National Botanical Research Institute have begun to market "herbal" dyes, though these are substantially more expensive than the dangerous alternatives. However, it may be noted that many parts of rural India have always resorted to natural colours (and other parts of festivities more than colours) due to availability.
In urban areas, some people wear nose mask and sun glasses to avoid inhaling pigments and to prevent chemical exposure to eyes.
ENVIRONMENTAL IMPACT
An alleged environmental issue related to the celebration of Holi is the traditional Holika bonfire, which is believed to contribute to deforestation. Activists estimate Holika causes 30,000 bonfires each burning approximately 100 kilograms of wood every year. This represents less than 0.0001% of 350 million tons of wood India consumes every year, as one of the traditional fuels for cooking and other uses. Methods to further reduce wood consumption during Holika have been proposed, including the replacement of wood with waste material or lighting of a single fire per community, rather than multiple smaller fires. However, the idea of lighting waste material antagonises large sections of a certain community, who take it as an attack to their cultures and traditions citing several examples of similar festivities elsewhere.
The use of heavy metal-based pigments during Holi is also reported to cause temporary wastewater pollution, with the water systems recovering to pre-festival levels within 5 days.
INFLUENCE ON OTHER CULTURES
The Color Run, Run or Dye, Color in Motion, Color Me Rad, The Graffiti Run, and other runs are starting to spread over the United States. They combine the bright colours of Holi with the intensity of a 5K race. Runners show up wearing white running outfits and every kilometer they run, they are doused in a different colour. Holi is also celebrated in a non-sporting format, as a social event in parts of the United States. For example, at Sri Sri Radha Krishna Temple in Spanish Fork, Utah Holi is celebrated as the Festival of Color, where thousands of people gather from all over the United States, play and mingle.
Similarly in Europe and elsewhere, several groups such as Holi Festival of Colours,[8] Holi One, and Colors Festival have been organising Holi as a social and partying event, to celebrate amity and togetherness, in various cities around the world. In 2013, Holi Festival of Colours hosted nearly 250,000 participants at venues all over the world. Instead of coinciding with the date when Holi is celebrated in India, these Holi-inspired festivals are typically adapted to local weather and holiday schedules. The organisers claim thousands of people join in to celebrate and experience the festivities. Critics claim these Holi-themed events are a for-profit commercial twist with ticket sales and may be a fad that lacks the traditional breadth and depth of Holi, while supporters claim the ticket prices cover the cost of safe colours they provide, space, clean up, music and general security.
In the music video for their song "The Catalyst", American rock band Linkin Park incorporated scenes of band members throwing powdered colour at one another. The director, band turntablist Joe Hahn, identifies Holi as a direct influence on the visual style of the video. Hahn states that "... the inspiration for the colors came from the Color Festival in India called Holi." He further elaborates on the religious significance of the colours: "People collect these pigments throughout the year to release them in this festival as a celebration of life and tribute to Vishnu."
South Africa-based electro-swing dance group Goodluck released a song "The Vision" wherein Holi is seen as an influence.
The Holi festival was featured as a RoadBlock challenge in the popular CBS reality television show The Amazing Race 13, episode 7.
The Ke$ha music video for the song "Take It Off" features powdered coloured dyes similar to those used to celebrate Holi.
The music video for Regina Spektor's song "Fidelity" depicts a couple in an achromatic set throwing and celebrating in powdered pigments.
The 2006 independent film Outsourced details the story of Todd Anderson, an American call center novelty products salesman (Josh Hamilton) as he heads to India to train his replacement after his entire department is outsourced to a new, much cheaper call centre in Gharapuri. Todd soon discovers that to successfully train his new charges, he must learn about their culture. A Holi celebration is the catalyst for this change in his attitude.
On September 18, 2009, in an episode of the USA Network series Psych entitled "Bollywood Homicide," Holi is first depicted on an American network television. Shawn is distracted by someone throwing red powder at him.
The March 17, 2011 episode of the NBC series based on the film of the same name, Outsourced, titled "Todd's Holi War," takes a more sitcom-oriented approach to the holiday, marking Holi's second appearance on American network television.
The music video Behind the Cow, which appears to be set in India, by the band Scooter features a final scene with everyone throwing coloured powder at one another.
In the British TV show An Idiot Abroad, episode 2 has host Karl Pilkington take a trip through Delhi, India where he experiences Holi as locals cover him with coloured powder and paint.
Keith Olbermann shows clips from Holi festivals every year on the "Time Marches On" portion of his nightly Countdown news show.
The music video for the song "The City" by French DJ Madeon centres on a full-out colour war between two factions of youngsters. In it, the powders are packed in plastic bags for a longer throw.
The short film/music video for Up In The Air by Thirty Seconds to Mars features the use of powdered colors for a fight during the film.
WIKIPEDIA
Careful program of exercises explains Jeri Ryan measurements. The secret is to be regular with a positive view.
This is my first attempt at a microscale MOC. My wife and I just got into Doctor Who and we already miss the tenth Doctor. I hope to go in later and build an environment for the scene, maybe a space ship interior.
Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
This image is part of explaining how f stops work going from 1.4 to f16. You will get a feel for how the image is effected.
For great photographs and the low down on the G20 Summit, Protests and Demonstrations visit www.ravishlondon.com/g20
The world faces a problem: recession and a spiraling fall in trade. The Economist puts it like this, “Trade is contracting again, at a rate unmatched in the post-war period. This week the World Trade Organisation (WTO) predicted that the volume of global merchandise trade would shrink by 9% this year. This will be the first fall in trade flows since 1982. Between 1990 and 2006 trade volumes grew by more than 6% a year, easily outstripping the growth rate of world output, which was about 3% (see chart 1). Now the global economic machine has gone into reverse: output is declining and trade is tumbling at a faster pace. The turmoil has shaken commerce in goods of all sorts, bought and sold by rich and poor countries alike.” According to the Economist, “The immediate cause of shrinking trade is plain: global recession means a collapse in demand. The credit crunch adds an additional squeeze, thanks to an estimated shortfall of $100 billion in trade finance, which lubricates 90% of world trade.”
According to the Guardian, “On Thursday 2 April Gordon Brown is going to host the G20 summit in London. Leaders from 22 countries will be at the summit. The G20 is an organisation for finance ministers and central bankers, who in the past met once a year to discuss international cooperation in finance. There are 19 countries who are members: Argentina, Australia, Brazil, Canada, China, France, Germany, India, Indonesia, Italy, Japan, Mexico, Russia, Saudi Arabia, South Africa, South Korea, Turkey, the United Kingdom and the United States. The 20th member is the European Union, which is represented by whichever country holds the EU presidency (currently, it's the Czech Republic). These countries represent 90% of global GDP, 80% of world trade and two thirds of the world's population. The IMF and the World Bank also attend G20 meetings, although technically the London event isn't a normal G20 meeting.”
This G20 meeting will be for the leaders of all G20 countries. According to the Guardian the policy agenda developed by the last G20 meeting “did not in fact go much beyond pre-existing international initiatives that had recently been developed in more technocratic international bodies.” According to the Guardian, “On the London summit website, the British government has explained what it hopes to achieve. At the summit, countries need to come together to enhance global coordination in order to help restore global economic growth. World leaders must make three commitments:
• First, to take whatever action is necessary to stabilise financial markets and enable families and businesses to get through the recession.
• Second, to reform and strengthen the global financial and economic system to restore confidence and trust.
• Third, to put the global economy on track for sustainable growth.
Gordon Brown has argued that the world must avoid protectionism. According to the Economist, “The World Bank says that, since the G20 leaders last met in November in Washington, DC, 17 of their countries have restricted trade. Some have raised tariffs, as Russia did on second-hand cars and India did on steel. Citing safety, China has banned imports of Irish pork and Italian brandy. Across the world, there has been a surge in actions against “dumping”—the sale of exports, supposedly at a loss, in order to undermine the competition. Governments everywhere are favouring locally made goods.” The Economist also says, “Kei-Mu Yi, an economist at the Federal Reserve Bank of Philadelphia, argues that trade has fallen so fast and so uniformly around the world largely because of the rise of “vertical specialisation”, or global supply chains. This contributed to trade’s rapid expansion in recent decades. Now it is adding to the rate of shrinkage. When David Ricardo argued in the early 19th century that comparative advantage was the basis of trade, he conceived of countries specialising in products, like wine or cloth. But Mr Yi points out that countries now specialise not so much in final products as in steps in the process of production.”
Protectionism in itself sounds bad – but it is a policy option available and used in all political economies – including the most liberal. Protectionism can also lead to a more self-sustainable economy, and can lead to the internal development of an economy, which means the economy is less reliant and dependent on external sources of finance. Development will be slower, but it can be more secure and sustainable. It is likely that if countries do operate protectionist policies it will be a short-term opportunist and populist response to workers and unions, but it could be seen as an alternative economic model of development. It worked in Brazil and Argentina during the 1960s and 1970s for a while, until a more neo-liberal and external finance model was preferred.
The Brazilian President Luiz Inacio Lula da Silva was reported on Channel 4 News to have told Mr Brown the crisis was caused by "white blue eyed people". This overtly racist remark has been noted, but there has been no visible backlash. It is interesting how the whole agenda about racism never applies to the dominant one, i.e. you can racially slur white people, and white people with blue eyes without anyone batting an eye lid, whereas if you racially slur other ethnic groups you can find yourself battered. I find this state of affairs deeply offensive to the human race in general, and very patronizing to those groups who don’t come from the dominant ethnic group (i.e. its almost to say the whole anti-racist thing is a way of patting you on the head and saying there, there – because when it comes to racism we don’t really give a shit – see the way we couldn’t give a f*** if you slur our own dominant white ethnic group).
The reality is that the summit will represent a reshuffling of position, support and dependencies between the world’s twenty richest countries. Spectators are expecting China to come out feeling puffed up and proud, given that China has faired relatively in recent years, or so we are led to believe. Meanwhile national demonstrations seem to be focusing our attention to the fact that a different way of working is needed. In fact it will be work as usual – the question is who will come out on top.
In anticipation of the G20 summit a demonstration was held in London. 10,000 were predicted to attend the demonstrations. The police reported 35,000. I was there at the demonstration and I don’t believe I saw 35,000 people walk past Big Ben – and I saw it from start to finish. As one commentator, on the Guardian observed, “Apart from the small contingent of student SWP calling 'One solution, Revolution' and about 20 anarchists making noise the spirit was generally depressed and lacking any anger or sense of direction.” Cognitator joked, “Perhaps the police were adding their number to the protesters. As opposed to taking them away as per usual.”
According to the Guardian, “The Put People First march yesterday was organised by a collaboration of more than 100 trade unions, church groups and charities including ActionAid, Save the Children and Friends of the Earth. The theme was "jobs, justice and climate" and the message was aimed at the world leaders who will be gathering for the G20 summit here this week.”
The march started on the Embankment. When I arrived there I walked around desperately finding somewhere where I could have a piss for free. I tried Starbucks and Costa Cofee, but they seemed to have no toilets, I even tried the stamp collectors fayre a subterranean culture of badly dressed old people, with poor eyesight and even worse posture, which was momentary distraction from my full bladder, but which did not provide the answer to my pressing problem as the toilet door was locked and for staff only. Stephen Moss writing for the Guardian said, “Westminster is not a great place for someone like me, who has a weak bladder, to go on a march. The public loos there cost an outrageous 50p a go. The Socialist Worker magazine-seller next to Embankment tube station is on to this in a flash. "50p to have a piss – a lesson in capitalism," he is soon shouting. Later, I'm pleased to see someone has punched a hole in the wooden sign advertising the price.” In the end I walked all the way to the National Portrait Gallery where you can always be assured a good quality toilet seat.
The Guardian continued, “The marchers, estimated at 35,000 by police, accompanied by brass bands and drummers and a colourful assortment of banners and flags, walked the four miles from Embankment to Hyde Park, where speeches from comedian Mark Thomas and environmental campaigner Tony Juniper, and music from the Kooks, made for a party-like atmosphere.”
The Guardian reported, “A group of fewer than 200 anarchists joined the march and were kept isolated and surrounded by police. Chants of "Burn the bankers!" were the closest anyone came to any show of aggression.’ Yes I witnessed this, it was clear that the anarchists, dressed in black, some of them with scarves covering their faces, generally looked cool as fuck, like some post-nuclear vigilante gang, their black signifying the dark depressing reality from which humanity starts, and the point from which they wish to depart. Whether the police presence was heavy is debatable but they certainly had a line of police accompanying them, whereas no other group were honored with such a presence. Of the anarchists Stephen Moss says, “I fall in with some anarchists halfway through the march – a delightful young Greek called Alex and an Italian, who is happy to talk about Bakunin, but is, I sense, a little suspicious of me. The anarchists march together – with the police flanking them in a way they don't with the rest of the march – and I am intrigued that they never shout slogans or bang drums. Their mission is a serious one.” Moss goes on, “Alex tells me a reporter from the Sunday Times has already approached him to ask why anarchists wear masks. "Work it out for yourself – you're a journalist," he'd told him. "People always ask why we wear masks; they never ask about our ideology," he complains. In essence, that ideology is: power corrupts; all elites will be corrupt; so government should be by the people, for the people – a mass movement of the type they claim is emerging in South America. Hezbollah is also mentioned favourably, a movement they see as developing organically. "Organic" is a key word for anarchists, and it would save a lot of aggro and bad press if they were called organicists rather than anarchists.” Good point. But who wants to be called an organicist? And in any case everything is organic really – its just that some organisms develop in a way we or anarchists done like and some do. To call anarchists, organic is to miss the point, anarachists are like Christian, they dream of a reality which transcends human nature as it is and known. Structure, corruption, self-interest and greed underpin all human activity – the question is not how we can do away with it, but how can we manage it in a fair way.
Stephen Moss wrote about the variety of organizations on the march. He said, “Socialist Worker has a three-point strategy: "Seize their wealth," "Stamp out poverty," "End all wars." Sounds good, but I can't work out exactly who "their" refers to. The Socialist party is hot on slogans, colder on the mechanism by which they are put into practice. The likely outcome to the current crisis still appears to be government by Etonians.” Most of these movements are nothing to do with instituting political change. The people involved in them do not want to genuinely change things. Instead what these groups function as is self-help groups for people, for whatever reason, feel that they have been wronged in life, probably at a personal level, and feeling quite hopeless about their personal wrongs, they want to transpose their personal woe on to a faceless, unintelligible other – the government, the state, the capitalist, the rich and the greedy. Its not so much that socialist workers and anarchists want to change things, they know they are completely ineffectual, and too screwed up and traumatized, too aggressive, unintelligent and incapable of engaging people into a different way of organizing; they just want to shout out to people ‘we hurt’. Fair enough.
The TUC don’t seem to be turning up to do anything more than saying ‘there there’ to threatened workers, and stating the downright bloody obvious to the government. Their message is “The importance of this summit cannot be underestimated. Unemployment and deprivation will grow massively over the next two years unless governments work together. People need to know that there is an international solution to this crisis. If the summit suggests that there is not, many will turn to nationalist and protectionist politics with all that implies for the global economy and world peace.” Mind you they do go on to say that, “But while the immediate response to the crisis will be at the forefront of the leaders' minds, the unprecedented Put People First coalition shows there is a huge appetite for a new economic direction. Thirty years of the increasing dominance of the neo-liberal agenda has got us into this mess. The summit must show that the next 30 years need to be about a renewed era of economic growth based on a much fairer share of the proceeds. One that is environmentally sustainable and one that does not end in the burst of yet another financial bubble.” But what are they really saying? Nothing much.
There is of course something about how all of this is just about having a laugh, getting a kick, getting an emotional fix. There’s something very similar to the way that some of the more violent groups get ready for a rumble with the police and football hooliganism. Football hooligans are much more honest about the emotional kick they get from fighting. The protestors pretend that they are doing it for the people. Whatever the so called reasons, it is clear that a lot of protestors enjoy confrontation. They are much more focused on the enemy and combating the enemy than they are on creating peaceful societies. So Stephen Moss makes the interesting observation, “When the march eventually gets to Hyde Park, the anarchists refuse to join the "TUC bureaucrats" for the official rally and hold their own open-platform meeting at Speakers' Corner, dominated by elderly men in hats who talk less about Bakunin than about beating up the BNP and confronting the police on the streets of Whitechapel. It's all a bit depressing (and expletive-filled – I take serious exception to the denunciation of "Oxbridge cunts"), though I like the fact that the elderly men refuse even to use a megaphone – only the ordinary human voice is organic enough.” The media and police have both hyped the April 2009 marches as like the possible end of the British way of life, of democracy, of capitalism. Nothing could be further from the truth, but its like we all want to will it to happen – we all are looking for excitement – war may be bad but peace is fucking boring – I once read.
The Guardian also reported, “Thomas told the Observer he believed the protest marked "the start of a grassroots movement". He added: "This is a moment. This is the first time people have had a chance to come out on to the streets in a big way." But this is nonsense. This was just an opportunity for a plethora of groups, amongst whom there are more differences, and the only thing that can unite them is a general concern for jobs, justice and climate, which incidentally are three themes that unite most of the country, and all the main political parties, to catch the government at a weak moment, and hope to build up support for whatever cause they have, on the back of the anger and desperation amongst people at this time.
The protest ended up in Hyde Park. I didn’t go, it was too cold and rainy, and although I did aim to walk there via a short-cut through Victoria, I ended up taking refuge in Westminster Cathedral, where I saw another procession, of Catholic priests and altar boys, who were holding a service for the Union of Catholic Mothers. I listened to the Catholic priests, they sounded much more happy and at peace with themselves and their surroundings, than the rankerous socialist bile spitting leaders.
People are blaming the bankers, but there is in actual fact no-one to blame for this. The this needs to be qualified too. The ‘this’ is the fact that people are loosing their jobs, consumption will have to be reduced. It is ironic that it is precisely that people are facing the prospect of lower consumption that they are out on the streets protesting against greedy bankers, it is not so much the greed of the bankers that people resent, so much as the increased consuming power of the bankers that they are envious of. The bankers are not to blame for working within a system, which promoted risky investments, a system which was encouraged and deregulated by politicians who realized that whilst the bubble was growing there were huge financial gains to be made from encouraging bankers to reap the rewards both for themselves but through the state through taxation, and politicians who were encouraged by the people who voted them in, who probably formed the majority of people marching in demonstration and protest today, who voted in the governments believing the deregulation of banks not to be a serious enough issue to vote against a government for, and realizing that even if it was a risk, whilst the bubble was growing, they were happy enough to see their elected government ensuring that the country got a share of the pie. We all contributed to this fucking mess – if you can call it a mess – its only a mess for those who no longer have jobs and cannot consume so much – by voting in the government, who deregulated the banks and encouraged the lending of our money several times over to riskier and riskier ventures which in actual fact were not producing anything of material benefit, but were instead relying on house prices going up and up, as more people poured their money into it. Now we are in deep shit, because Gordon Brown has poured what little remaining money we have, and we have on credit into the black hole – it has simply disappeared.
There are some people who are saying the bankers should pay for the crisis they created. It doesn’t work like that – it works by people putting their money into a bank – and entrusting the bank to invest it wisely. Where the bank looses the money – the original investor looses the money. This creates a motivation on behalf of the investor to invest wisely, e.g. on the basis of what we know right now investing in Barclays rather than Lloyds TSB or the Royal Bank of Scotland. However reality begins to change once one’s livelihood is threatened – now it is solely the banker’s responsibility to have invested the money wisely, the public who invest their money into the banks are seen to be helpless, powerless twits, whose securities should have been looked after by a paternalistic and caring banking sector. So for example, according to Fox New, “Berlin police estimated that around 10,000 people gathered in front of the capital's city hall and more than 1,000 in Frankfurt, Germany's banking capital, for similar demonstrations under the slogan: "We won't pay for your crisis." Its not a crisis – its just that there are now lots of personal crises – the public didn’t bother to check whether their banks were investing their money properly or wisely and now they are paying for it. But the banks aren’t responsible for this – they really aren’t.
We have two problems. The first was created by the fact that banks lent out our money several times over – so we thought the country was several times as wealthy as it actually was. This led to inflationary pressures especially in the housing market – where the same money was lent to several different people – all investing in housing leading to unrealistic housing prices. We now realize we have a fraction of the wealth we thought we had. This creates deflationary pressures – i.e. where everyone has less money prices are reduced. This problem can be solved by creating a soft deflationary landing to a level where the price of labor and goods reflects the value of the money we have not the value of the money we have and we loaned. This means everyone has to accept lower wages – we can either do this peacefully based around a consensus and agreement between corporations, banks, trade unions or governments – or we can do it aggressively – letting perfectly good companies whose workers refuse to take pay cuts go to the wall – and then watch as millions of unemployed people try to reform and reorganize new companies and enterprises.
The second problem is that banks are no longer making such risky investments – so they are not looking to lend their money on to others – which means there is less money to be lent to people – which means less activity and less economy. We have to get used to less activity – but at least the activity will be invested in activities which are genuinely producing material benefit for people – not leading to an apparent generation of wealth – which is the artificial effect of lending x amount of money to people ten times, making it seem that we are ten times as rich as previously – when actual fact we are equally as wealthy – but with prices ten times as high. We should have also let the banks go to the wall – and started again with a heavily regulated banking sector – which was not allowed to lend out peoples’ money irresponsibly. No-one wants to have to feel the pain from this – i.e. the rich bankers who keep their pensions and bonuses, the people who have banked with them who want to keep their savings, and the businesses who are funded by the banks who want to hang on to their business and jobs. So what Gordon Brown is doing, is in the name of the people, funneling money into the banking system, paying for the debts, and thus, keeping the bankers sweet, keeping the investors sweet, keeping the businesses sweet. Who looses out? All of us – the poor! They never really had anything to loose in the first place, however whilst Gordon Brown borrows money to give to the banks so they can lend to businesses and pay bankers bonuses and salaries, we move a step closer to becoming bankrupt – i.e. not being able to borrow any more money because no-one believes we can pay it back. Once we become bankrupt, social services and welfare will be cut.
According to Gaby Hinsliff, “Many economists believe a recovery now requires bursting that artificial bubble and rebalancing the economy so that Chinese consumers are encouraged spend a little more - reducing America's trade deficit - and Americans a little less. Malloch Brown suggests Britons, too, will need to relearn the art of saving.”
According to the Guardian, “But Scotland Yard is expecting a greater challenge on Wednesday 1 April, dubbed "Financial Fools Day", with a series of protests aiming to cause disruption in the Square Mile and elsewhere.” The Guardian says, “On 1 April an alliance of anti-capitalist groups called G20 Meltdown is organising a carnival headed by "Four Horsefolk of the Apocalypse", which will converge in front of the Bank of England. Anarchists are planning to target the second day of the summit at ExCel. Other groups mounting demonstrations include Climate Camp, the Stop the War Coalition, and Government of the Dead. An alternative summit will be held a few hundred yards from the ExCel centre at the University of East London.”
The alternative G20 summit website provides the following manifesto: Can we oust the bankers from power? Can we get rid of the corrupt politicians in their pay? Can we guarantee everyone a job, a home, a future? Can we establish government by the people, for the people, of the people? Can we abolish all borders and be patriots for our planet? Can we all live sustainably and stop climate chaos? Can we make capitalism history? YES WE CAN!
According to the Daily Telegraph, “The G20 conference will lead to a London "lockdown" next week, with parks, roads and businesses closed to keep world leaders safe, Government officials are warning.” The media are really building this up, as an attempt to build readership and sell advertising. Its interesting how a force created by the desire to advertise and promote consumption causes papers to distort and promote a threat and confrontation to the very system upon which it is built. The Daily Telegraph article continues, “Protesters with armed with buckets and spades are among several thousand people who are planning to bring chaos to the heart of central London.Last night it emerged that City workers were being advised to "dress down" next week to avoid drawing attention to themselves.”
To anyone really wanting revolution bear in mind these words from Stephen Moss, “Changing society is hard, and usually starts with a split in the elite. The English civil war and the French revolution both began with a fissure in the governing classes; their falling-out created the space for populist movements to develop. For a grassroots movement to effect change is enormously difficult. It was only possible in Russia in 1917 because of the devastation wrought by war.”
The reality of the demo was perhaps best summer up by ‘one789’ who said, “My experience of the demo, in talking to people and observing, is that no one had any real clue of why they were there. They recognise 'blame the bankers' to be futile and a distraction, think capitalism 'is rubbish' and 'want change', but say nothing beyond that.I at least expected a high degree of frustration and anger, but more than anything what came across was disillusionment and confusion. But then, that's what you get I suppose from such a middle-class yummy-mummy bleeding-heart rally.”
As rabbit95 said, “Be glad we live in a society free enough to protest and where, apart from the police possibly taping your presence at such a demo, there will be no comeback.”
www.londonsummit.gov.uk/en/summit-aims/summit-progress/
www.economist.com/opinion/displayStory.cfm?story_id=13362...
www.economist.com/opinion/displaystory.cfm?story_id=13362027
www.guardian.co.uk/world/2009/mar/29/g20-protests-london
www.guardian.co.uk/world/gallery/2009/mar/28/g20-protest-...
www.guardian.co.uk/commentisfree/video/2009/mar/28/g20-su...
www.guardian.co.uk/commentisfree/2009/mar/28/g20-protest
www.guardian.co.uk/world/2009/mar/29/g20-summit-globalisa...
www.guardian.co.uk/politics/2009/mar/25/g20-q-a
news.google.co.uk/news?q=G20+summit+London+2009&oe=ut...
www.telegraph.co.uk/finance/financetopics/g20-summit/5050...
www.guardian.co.uk/world/2009/mar/29/g20-summit
www.londonsummit.gov.uk/en/global-update/cp-china/active-...
www.londonsummit.gov.uk/en/summit-aims/summit-progress/qu...
www.channel4.com/news/articles/politics/domestic_politics...
www.channel4.com/news/articles/politics/international_pol...
For great photographs and the low down on the G20 Summit, Protests and Demonstrations visit www.ravishlondon.com/g20
His words, copied from a post on social media....
"This is the floor of a formerly underground sandstone cave that was exhumed and eroded away including the ceiling and walls. The sandstone has various dissolution textures (vertical pipes, polished surface, lots of eroded fracture sets) than can only happen by groundwater. It’s a very unique rock and unlike the weathering textures seen in sea or ice caves. There’s more of this a few other places. I like this spot the best."
May have missed boat - Sells bedstead. The End.
~ A CRYPTIC TRIPTYCH ~
--
It's cut up audio of a singing kid!
"I %^ ca&$n't ge#&t fa$it%h
On the edge, th^a$t's w#hy I
Ca!n't g$et %th2e E
C#an't ge@t th#$#$e A
Sw$%eet emp$^*ire, the e@dge,
Why I can%$'t get it h#&igh
Hig*^h, h!~igh
Aye, aye
Can't g!et t~he e@dge
Def*^&eat my emp$%^&ire
Wioooouuu, wawawawawaw
Patipatu, wo-na, wo-na"
Hugo Pierre Leclercq
9.4.09
The flight arrived on time; and the twelve hours while on board passed quickly and without incident. To be sure, the quality of the Cathay Pacific service was exemplary once again.
Heathrow reminds me of Newark International. The décor comes straight out of the sterile 80's and is less an eyesore than an insipid background to the rhythm of human activity, such hustle and bustle, at the fore. There certainly are faces from all races present, creating a rich mosaic of humanity which is refreshing if not completely revitalizing after swimming for so long in a sea of Chinese faces in Hong Kong.
Internet access is sealed in England, it seems. Nothing is free; everything is egregiously monetized from the wireless hotspots down to the desktop terminals. I guess Hong Kong has spoiled me with its abundant, free access to the information superhighway.
11.4.09
Despite staying in a room with five other backpackers, I have been sleeping well. The mattress and pillow are firm; my earplugs keep the noise out; and the sleeping quarters are as dark as a cave when the lights are out, and only as bright as, perhaps, a dreary rainy day when on. All in all, St. Paul's is a excellent place to stay for the gregarious, adventurous, and penurious city explorer - couchsurfing may be a tenable alternative; I'll test for next time.
Yesterday Connie and I gorged ourselves at the borough market where there were all sorts of delectable, savory victuals. There was definitely a European flavor to the food fair: simmering sausages were to be found everywhere; and much as the meat was plentiful, and genuine, so were the dairy delicacies, in the form of myriad rounds of cheese, stacked high behind checkered tabletops. Of course, we washed these tasty morsels down with copious amounts of alcohol that flowed from cups as though amber waterfalls. For the first time I tried mulled wine, which tasted like warm, rancid fruit punch - the ideal tonic for a drizzling London day, I suppose. We later killed the afternoon at the pub, shooting the breeze while imbibing several diminutive half-pints in the process. Getting smashed at four in the afternoon doesn't seem like such a bad thing anymore, especially when you are having fun in the company of friends; I can more appreciate why the English do it so much!
Earlier in the day, we visited the Tate Modern. Its turbine room lived up to its prominent billing what with a giant spider, complete with bulbous egg sac, anchoring the retrospective exhibit. The permanent galleries, too, were a delight upon which to feast one's eyes. Picasso, Warhol and Pollock ruled the chambers of the upper floors with the products of their lithe wrists; and I ended up becoming a huge fan of cubism, while developing a disdain for abstract art and its vacuous images, which, I feel, are devoid of both motivation and emotion.
My first trip yesterday morning was to Emirates Stadium, home of the Arsenal Gunners. It towers imperiously over the surrounding neighborhood; yet for all its majesty, the place sure was quiet! Business did pick up later, however, once the armory shop opened, and dozens of fans descended on it like bees to a hive. I, too, swooped in on a gift-buying mission, and wound up purchasing a book for Godfrey, a scarf for a student, and a jersey - on sale, of course - for good measure.
I'm sitting in the Westminster Abbey Museum now, resting my weary legs and burdened back. So far, I've been verily impressed with what I've seen, such a confluence of splendor and history before me that it would require days to absorb it all, when regretfully I can spare only a few hours. My favorite part of the abbey is the poets corner where no less a literary luminary than Samuel Johnson rests in peace - his bust confirms his homely presence, which was so vividly captured in his biography.
For lunch I had a steak and ale pie, served with mash, taken alongside a Guinness, extra cold - 2 degrees centigrade colder, the bartender explained. It went down well, like all the other delicious meals I've had in England; and no doubt by now I have grown accustomed to inebriation at half past two. Besides, Liverpool were playing inspired football against Blackburn; and my lunch was complete.
Having had my fill of football, I decided to skip my ticket scalping endeavor at Stamford Bridge and instead wandered over to the British Museum to inspect their extensive collections. Along the way, my eye caught a theater, its doors wide open and admitting customers. With much rapidity, I subsequently checked the show times, saw that a performance was set to begin, and at last rushed to the box office to purchase a discounted ticket - if you call a 40 pound ticket a deal, that is. That's how I grabbed a seat to watch Hairspray in the West End.
The show was worth forty pounds. The music was addictive; and the stage design and effects were not so much kitschy as delightfully stimulating - the pulsating background lights were at once scintillating and penetrating. The actors as well were vivacious, oozing charisma while they danced and delivered lines dripping in humor. Hairspray is a quality production and most definitely recommended.
12.4.09
At breakfast I sat across from a man who asked me to which country Hong Kong had been returned - China or Japan. That was pretty funny. Then he started spitting on my food as he spoke, completely oblivious to my breakfast becoming the receptacle in which the fruit of his inner churl was being placed. I guess I understand the convention nowadays of covering one's mouth whilst speaking and masticating at the same time!
We actually conversed on London life in general, and I praised London for its racial integration, the act of which is a prodigious leap of faith for any society, trying to be inclusive, accepting all sorts of people. It wasn't as though the Brits were trying in vain to be all things to all men, using Spanish with the visitors from Spain, German with the Germans and, even, Hindi with the Indians, regardless of whether or not Hindi was their native language; not even considering the absurd idea of encouraging the international adoption of their language; thereby completely keeping English in English hands and allowing its proud polyglots to "practice" their languages. Indeed, the attempt of the Londoners to avail themselves of the rich mosaic of ethnic knowledge, and to seek a common understanding with a ubiquitous English accent is an exemplar, and the bedrock for any world city.
I celebrated Jesus' resurrection at the St. Andrew's Street Church in Cambridge. The parishioners of this Baptist church were warm and affable, and I met several of them, including one visiting (Halliday) linguistics scholar from Zhongshan university in Guangzhou, who in fact had visited my tiny City University of Hong Kong in 2003. The service itself was more traditional and the believers fewer in number than the "progressive" services at any of the charismatic, evangelical churches in HK; yet that's what makes this part of the body of Christ unique; besides, the message was as brief as a powerpoint slide, and informative no less; the power word which spoke into my life being a question from John 21:22 - what is that to you?
Big trees; exquisite lawns; and old, pointy colleges; that's Cambridge in a nutshell. Sitting here, sipping on a half-pint of Woodforde's Wherry, I've had a leisurely, if not languorous, day so far; my sole duty consisting of walking around while absorbing the verdant environment as though a sponge, camera in tow.
I am back at the sublime beer, savoring a pint of Sharp's DoomBar before my fish and chips arrive; the drinking age is 18, but anyone whose visage even hints of youthful brilliance is likely to get carded these days, the bartender told me. The youth drinking culture here is almost as twisted as the university drinking culture in America.
My stay in Cambridge, relaxing and desultory as it may be, is about to end after this late lunch. I an not sure if there is anything left to see, save for the American graveyard which rests an impossible two miles away. I have had a wonderful time in this town; and am thankful for the access into its living history - the residents here must demonstrate remarkable patience and tolerance what with so many tourists ambling on the streets, peering - and photographing - into every nook and cranny.
13.4.09
There are no rubbish bins, yet I've seen on the streets many mixed race couples in which the men tend to be white - the women also belonging to a light colored ethnicity, usually some sort of Asian; as well saw some black dudes and Indian dudes with white chicks.
People here hold doors, even at the entrance to the toilet. Sometimes it appears as though they are going out on a limb, just waiting for the one who will take the responsibility for the door from them, at which point I rush out to relieve them of such a fortuitous burden.
I visited the British Museum this morning. The two hours I spent there did neither myself nor the exhibits any justice because there really is too much to survey, enough captivating stuff to last an entire day, I think. The bottomless well of artifacts from antiquity, drawing from sources as diverse as Korea, and Mesopotamia, is a credit to the British empire, without whose looting most of this amazing booty would be unavailable for our purview; better, I think, for these priceless treasures to be open to all in the grandest supermarket of history than away from human eyes, and worst yet, in the hands of unscrupulous collectors or in the rubbish bin, possibly.
Irene and I took in the ballet Giselle at The Royal Opera House in the afternoon. The building is a plush marvel, and a testament to this city's love for the arts. The ballet itself was satisfying, the first half being superior to the second, in which the nimble dancers demonstrated their phenomenal dexterity in, of all places, a graveyard covered in a cloak of smoke and darkness. I admit, their dance of the dead, in such a gloomy necropolis, did strike me as, strange.
Two amicable ladies from Kent convinced me to visit their hometown tomorrow, where, they told me, the authentic, "working" Leeds Castle and the mighty interesting home of Charles Darwin await.
I'm nursing a pint of Green King Ruddles and wondering about the profusion of British ales and lagers; the British have done a great deed for the world by creating an interminable line of low-alcohol session beers that can be enjoyed at breakfast, lunch, tea and dinner; and their disservice is this: besides this inexhaustible supply of cheap beer ensnaring my inner alcoholic, I feel myself putting on my freshman fifteen, almost ten years after the fact; I am going to have to run a bit harder back in Hong Kong if I want to burn all this malty fuel off.
Irene suggested I stop by the National Art Gallery since we were in the area; and it was an hour well spent. The gallery currently presents a special exhibit on Picasso, the non-ticketed section of which features several seductive renderings, including David spying on Bathsheba - repeated in clever variants - and parodies of other masters' works. Furthermore, the main gallery houses two fabulous portraits by Joshua Reynolds, who happens to be favorite of mine, he in life being a close friend of Samuel Johnson - I passed by Boswells, where its namesake first met Johnson, on my way to the opera house.
14.4.09
I prayed last night, and went through my list, lifting everyone on it up to the Lord. That felt good; that God is alive now, and ever present in my life and in the lives of my brothers and sisters.
Doubtless, then, I have felt quite wistful, as though a specter in the land of the living, being in a place where religious fervor, it seems, is a thing of the past, a trifling for many, to be hidden away in the opaque corners of centuries-old cathedrals that are more expensive tourist destinations than liberating homes of worship these days. Indeed, I have yet to see anyone pray, outside of the Easter service which I attended in Cambridge - for such an ecstatic moment in verily a grand church, would you believe that it was only attended by at most three dozen spirited ones. The people of England, and Europe in general, have, it is my hope, only locked away the Word, relegating it to the quiet vault of their hearts. May it be taken out in the sudden pause before mealtimes and in the still crisp mornings and cool, silent nights. There is still hope for a revival in this place, for faith to rise like that splendid sun every morning. God would love to rescue them, to deliver them in this day, it is certain.
I wonder what Londoners think, if anything at all, about their police state which, like a vine in the shadows, has taken root in all corners of daily life, from the terrorist notifications in the underground, which implore Londoners to report all things suspicious, to the pair of dogs which eagerly stroll through Euston. What makes this all the more incredible is the fact that even the United States, the indomitable nemesis of the fledgling, rebel order, doesn't dare bombard its citizens with such fear mongering these days, especially with Obama in office; maybe we've grown wise in these past few years to the dubious returns of surrendering civil liberties to the state, of having our bags checked everywhere - London Eye; Hairspray; and The Royal Opera House check bags in London while the museums do not; somehow, that doesn't add up for me.
I'm in a majestic bookshop on New Street in Birmingham, and certainly to confirm my suspicions, there are just as many books on the death of Christianity in Britain as there are books which attempt to murder Christianity everywhere. I did find, however, a nice biography on John Wesley by Roy Hattersley and The Screwtape Letters by C.S. Lewis. I may pick up the former.
Lunch with Sally was pleasant and mirthful. We dined at a French restaurant nearby New Street - yes, Birmingham is a cultural capitol! Sally and I both tried their omelette, while her boyfriend had the fish, without chips. Conversation was light, the levity was there and so was our reminiscing about those fleeting moments during our first year in Hong Kong; it is amazing how friendships can resume so suddenly with a smile. On their recommendation, I am on my way to Warwick Castle - they also suggested that I visit Cadbury World, but they cannot take on additional visitors at the moment, the tourist office staff informed me, much to my disappointment!
Visiting Warwick Castle really made for a great day out. The castle, parts of which were established by William the Conquerer in 1068, is as much a kitschy tourist trap as a meticulous preservation of history, at times a sillier version of Ocean Park while at others a dignified dedication to a most glorious, inexorably English past. The castle caters to all visitors; and not surprisingly, that which delighted all audiences was a giant trebuchet siege engine, which for the five p.m. performance hurled a fireball high and far into the air - fantastic! Taliban beware!
15.4.09
I'm leaving on a jet plane this evening; don't know when I'll be back in England again. I'll miss this quirky, yet endearing place; and that I shall miss Irene and Tom who so generously welcomed me into their home, fed me, and suffered my use of their toilet and shower goes without saying. I'm grateful for God's many blessings on this trip.
On the itinerary today is a trip to John Wesley's home, followed by a visit to the Imperial War Museum. Already this morning I picked up a tube of Oilatum, a week late perhaps, which Teri recommended I use to treat this obstinate, dermal weakness of mine - I'm happy to report that my skin has stopped crying.
John Wesley's home is alive and well. Services are still held in the chapel everyday; and its crypt, so far from being a cellar for the dead, is a bright, spacious museum in which all things Wesley are on display - I never realized how much of an iconic figure he became in England; at the height of this idol frenzy, ironic in itself, he must have been as popular as the Beatles were at their apex. The house itself is a multi-story edifice with narrow, precipitous staircases and spacious rooms decorated in an 18th century fashion.
I found Samuel Johnson's house within a maze of red brick hidden alongside Fleet Street. To be in the home of the man who wrote the English dictionary, and whose indefatigable love for obscure words became the inspiration for my own lexical obsession, this, by far, is the climax of my visit to England! The best certainly has been saved for last.
There are a multitude of portraits hanging around the house like ornaments on a tree. Every likeness has its own story, meticulously retold on the crib sheets in each room. Celebrities abound, including David Garrick and Sir Joshua Reynolds, who painted several of the finer images in the house. I have developed a particular affinity for Oliver Goldsmith, of whom Boswell writes, "His person was short, his countenance coarse and vulgar, his deportment that of a scholar awkwardly affecting the easy gentleman. It appears as though I, too, could use a more flattering description of myself!
I regretfully couldn't stop to try the curry in England; I guess the CityU canteen's take on the dish will have to do. I did, however, have the opportune task of flirting with the cute Cathay Pacific counter staff who checked me in. She was gorgeous in red, light powder on her cheeks, with real diamond earrings, she said; and her small, delicate face, commanded by a posh British accent rendered her positively irresistible, electrifying. Not only did she grant me an aisle seat but she had the gumption to return my fawning with zest; she must be a pro at this by now.
I saw her again as she was pulling double-duty, collecting tickets prior to boarding. She remembered my quest for curry; and in the fog of infatuation, where nary a man has been made, I fumbled my words like the sloppy kid who has had too much punch. I am just an amateur, alas, an "Oliver Goldsmith" with the ladies - I got no game - booyah!
Some final, consequential bits: because of the chavs, Burberry no longer sells those fashionable baseball caps; because of the IRA, rubbish bins are no longer a commodity on the streets of London, and as a result, the streets and the Underground of the city are a soiled mess; and because of other terrorists from distant, more arid lands, going through a Western airport has taken on the tedium of perfunctory procedure that doesn't make me feel any safer from my invisible enemies.
At last, I saw so many Indians working at Heathrow that I could have easily mistaken the place for Mumbai. Their presence surprised me because their portion of the general population surely must be less than their portion of Heathrow staff, indicating some mysterious hiring bias. Regardless, they do a superb job with cursory airport checks, and in general are absurdly funny and witty when not tactless.
That's all for England!
So I decided to transplant my Live Action PJ’s hands onto her Fashionista body since they seemed compatible and I wanted her to seem a bit more… her.
I tried to just boil the arms and yank out the hands assuming the posts were in there like a Sindy’s. However they did not budge, and since one had an internal broken elbow and the other arm was snapped off at the shoulder plus the legs were broken that I didn’t feel bad about slicing up the rubber arms.
Turns out there’s a whole complex system in the arm skeleton. The wrist posts are stuck in with little tabs at the end so trying to get them out without removing or squeezing them together would have broken them.
Also theres a metal part in the elbow so that explains why a lot of dolls tend to go green around that area. Mine were already getting rusty so ick.
And the shoulder system is *so* ridiculously fragile I’m really surprised that the other arm survived so long. As a side note, the internal skeleton plastic is super rigid that cutting through just feels like snapping rather than any of the stuff having any give to it.
Anyways, since PJ is on a Life In The Dreamhouse body her forearms are hard vinyl so yanking out her hands was super easy. I then shortened the Live Action wrist posts, bulked them up with masking tape and now my Live Action PJ is an Ultimate Action PJ.
9.4.09
The flight arrived on time; and the twelve hours while on board passed quickly and without incident. To be sure, the quality of the Cathay Pacific service was exemplary once again.
Heathrow reminds me of Newark International. The décor comes straight out of the sterile 80's and is less an eyesore than an insipid background to the rhythm of human activity, such hustle and bustle, at the fore. There certainly are faces from all races present, creating a rich mosaic of humanity which is refreshing if not completely revitalizing after swimming for so long in a sea of Chinese faces in Hong Kong.
Internet access is sealed in England, it seems. Nothing is free; everything is egregiously monetized from the wireless hotspots down to the desktop terminals. I guess Hong Kong has spoiled me with its abundant, free access to the information superhighway.
11.4.09
Despite staying in a room with five other backpackers, I have been sleeping well. The mattress and pillow are firm; my earplugs keep the noise out; and the sleeping quarters are as dark as a cave when the lights are out, and only as bright as, perhaps, a dreary rainy day when on. All in all, St. Paul's is a excellent place to stay for the gregarious, adventurous, and penurious city explorer - couchsurfing may be a tenable alternative; I'll test for next time.
Yesterday Connie and I gorged ourselves at the borough market where there were all sorts of delectable, savory victuals. There was definitely a European flavor to the food fair: simmering sausages were to be found everywhere; and much as the meat was plentiful, and genuine, so were the dairy delicacies, in the form of myriad rounds of cheese, stacked high behind checkered tabletops. Of course, we washed these tasty morsels down with copious amounts of alcohol that flowed from cups as though amber waterfalls. For the first time I tried mulled wine, which tasted like warm, rancid fruit punch - the ideal tonic for a drizzling London day, I suppose. We later killed the afternoon at the pub, shooting the breeze while imbibing several diminutive half-pints in the process. Getting smashed at four in the afternoon doesn't seem like such a bad thing anymore, especially when you are having fun in the company of friends; I can more appreciate why the English do it so much!
Earlier in the day, we visited the Tate Modern. Its turbine room lived up to its prominent billing what with a giant spider, complete with bulbous egg sac, anchoring the retrospective exhibit. The permanent galleries, too, were a delight upon which to feast one's eyes. Picasso, Warhol and Pollock ruled the chambers of the upper floors with the products of their lithe wrists; and I ended up becoming a huge fan of cubism, while developing a disdain for abstract art and its vacuous images, which, I feel, are devoid of both motivation and emotion.
My first trip yesterday morning was to Emirates Stadium, home of the Arsenal Gunners. It towers imperiously over the surrounding neighborhood; yet for all its majesty, the place sure was quiet! Business did pick up later, however, once the armory shop opened, and dozens of fans descended on it like bees to a hive. I, too, swooped in on a gift-buying mission, and wound up purchasing a book for Godfrey, a scarf for a student, and a jersey - on sale, of course - for good measure.
I'm sitting in the Westminster Abbey Museum now, resting my weary legs and burdened back. So far, I've been verily impressed with what I've seen, such a confluence of splendor and history before me that it would require days to absorb it all, when regretfully I can spare only a few hours. My favorite part of the abbey is the poets corner where no less a literary luminary than Samuel Johnson rests in peace - his bust confirms his homely presence, which was so vividly captured in his biography.
For lunch I had a steak and ale pie, served with mash, taken alongside a Guinness, extra cold - 2 degrees centigrade colder, the bartender explained. It went down well, like all the other delicious meals I've had in England; and no doubt by now I have grown accustomed to inebriation at half past two. Besides, Liverpool were playing inspired football against Blackburn; and my lunch was complete.
Having had my fill of football, I decided to skip my ticket scalping endeavor at Stamford Bridge and instead wandered over to the British Museum to inspect their extensive collections. Along the way, my eye caught a theater, its doors wide open and admitting customers. With much rapidity, I subsequently checked the show times, saw that a performance was set to begin, and at last rushed to the box office to purchase a discounted ticket - if you call a 40 pound ticket a deal, that is. That's how I grabbed a seat to watch Hairspray in the West End.
The show was worth forty pounds. The music was addictive; and the stage design and effects were not so much kitschy as delightfully stimulating - the pulsating background lights were at once scintillating and penetrating. The actors as well were vivacious, oozing charisma while they danced and delivered lines dripping in humor. Hairspray is a quality production and most definitely recommended.
12.4.09
At breakfast I sat across from a man who asked me to which country Hong Kong had been returned - China or Japan. That was pretty funny. Then he started spitting on my food as he spoke, completely oblivious to my breakfast becoming the receptacle in which the fruit of his inner churl was being placed. I guess I understand the convention nowadays of covering one's mouth whilst speaking and masticating at the same time!
We actually conversed on London life in general, and I praised London for its racial integration, the act of which is a prodigious leap of faith for any society, trying to be inclusive, accepting all sorts of people. It wasn't as though the Brits were trying in vain to be all things to all men, using Spanish with the visitors from Spain, German with the Germans and, even, Hindi with the Indians, regardless of whether or not Hindi was their native language; not even considering the absurd idea of encouraging the international adoption of their language; thereby completely keeping English in English hands and allowing its proud polyglots to "practice" their languages. Indeed, the attempt of the Londoners to avail themselves of the rich mosaic of ethnic knowledge, and to seek a common understanding with a ubiquitous English accent is an exemplar, and the bedrock for any world city.
I celebrated Jesus' resurrection at the St. Andrew's Street Church in Cambridge. The parishioners of this Baptist church were warm and affable, and I met several of them, including one visiting (Halliday) linguistics scholar from Zhongshan university in Guangzhou, who in fact had visited my tiny City University of Hong Kong in 2003. The service itself was more traditional and the believers fewer in number than the "progressive" services at any of the charismatic, evangelical churches in HK; yet that's what makes this part of the body of Christ unique; besides, the message was as brief as a powerpoint slide, and informative no less; the power word which spoke into my life being a question from John 21:22 - what is that to you?
Big trees; exquisite lawns; and old, pointy colleges; that's Cambridge in a nutshell. Sitting here, sipping on a half-pint of Woodforde's Wherry, I've had a leisurely, if not languorous, day so far; my sole duty consisting of walking around while absorbing the verdant environment as though a sponge, camera in tow.
I am back at the sublime beer, savoring a pint of Sharp's DoomBar before my fish and chips arrive; the drinking age is 18, but anyone whose visage even hints of youthful brilliance is likely to get carded these days, the bartender told me. The youth drinking culture here is almost as twisted as the university drinking culture in America.
My stay in Cambridge, relaxing and desultory as it may be, is about to end after this late lunch. I an not sure if there is anything left to see, save for the American graveyard which rests an impossible two miles away. I have had a wonderful time in this town; and am thankful for the access into its living history - the residents here must demonstrate remarkable patience and tolerance what with so many tourists ambling on the streets, peering - and photographing - into every nook and cranny.
13.4.09
There are no rubbish bins, yet I've seen on the streets many mixed race couples in which the men tend to be white - the women also belonging to a light colored ethnicity, usually some sort of Asian; as well saw some black dudes and Indian dudes with white chicks.
People here hold doors, even at the entrance to the toilet. Sometimes it appears as though they are going out on a limb, just waiting for the one who will take the responsibility for the door from them, at which point I rush out to relieve them of such a fortuitous burden.
I visited the British Museum this morning. The two hours I spent there did neither myself nor the exhibits any justice because there really is too much to survey, enough captivating stuff to last an entire day, I think. The bottomless well of artifacts from antiquity, drawing from sources as diverse as Korea, and Mesopotamia, is a credit to the British empire, without whose looting most of this amazing booty would be unavailable for our purview; better, I think, for these priceless treasures to be open to all in the grandest supermarket of history than away from human eyes, and worst yet, in the hands of unscrupulous collectors or in the rubbish bin, possibly.
Irene and I took in the ballet Giselle at The Royal Opera House in the afternoon. The building is a plush marvel, and a testament to this city's love for the arts. The ballet itself was satisfying, the first half being superior to the second, in which the nimble dancers demonstrated their phenomenal dexterity in, of all places, a graveyard covered in a cloak of smoke and darkness. I admit, their dance of the dead, in such a gloomy necropolis, did strike me as, strange.
Two amicable ladies from Kent convinced me to visit their hometown tomorrow, where, they told me, the authentic, "working" Leeds Castle and the mighty interesting home of Charles Darwin await.
I'm nursing a pint of Green King Ruddles and wondering about the profusion of British ales and lagers; the British have done a great deed for the world by creating an interminable line of low-alcohol session beers that can be enjoyed at breakfast, lunch, tea and dinner; and their disservice is this: besides this inexhaustible supply of cheap beer ensnaring my inner alcoholic, I feel myself putting on my freshman fifteen, almost ten years after the fact; I am going to have to run a bit harder back in Hong Kong if I want to burn all this malty fuel off.
Irene suggested I stop by the National Art Gallery since we were in the area; and it was an hour well spent. The gallery currently presents a special exhibit on Picasso, the non-ticketed section of which features several seductive renderings, including David spying on Bathsheba - repeated in clever variants - and parodies of other masters' works. Furthermore, the main gallery houses two fabulous portraits by Joshua Reynolds, who happens to be favorite of mine, he in life being a close friend of Samuel Johnson - I passed by Boswells, where its namesake first met Johnson, on my way to the opera house.
14.4.09
I prayed last night, and went through my list, lifting everyone on it up to the Lord. That felt good; that God is alive now, and ever present in my life and in the lives of my brothers and sisters.
Doubtless, then, I have felt quite wistful, as though a specter in the land of the living, being in a place where religious fervor, it seems, is a thing of the past, a trifling for many, to be hidden away in the opaque corners of centuries-old cathedrals that are more expensive tourist destinations than liberating homes of worship these days. Indeed, I have yet to see anyone pray, outside of the Easter service which I attended in Cambridge - for such an ecstatic moment in verily a grand church, would you believe that it was only attended by at most three dozen spirited ones. The people of England, and Europe in general, have, it is my hope, only locked away the Word, relegating it to the quiet vault of their hearts. May it be taken out in the sudden pause before mealtimes and in the still crisp mornings and cool, silent nights. There is still hope for a revival in this place, for faith to rise like that splendid sun every morning. God would love to rescue them, to deliver them in this day, it is certain.
I wonder what Londoners think, if anything at all, about their police state which, like a vine in the shadows, has taken root in all corners of daily life, from the terrorist notifications in the underground, which implore Londoners to report all things suspicious, to the pair of dogs which eagerly stroll through Euston. What makes this all the more incredible is the fact that even the United States, the indomitable nemesis of the fledgling, rebel order, doesn't dare bombard its citizens with such fear mongering these days, especially with Obama in office; maybe we've grown wise in these past few years to the dubious returns of surrendering civil liberties to the state, of having our bags checked everywhere - London Eye; Hairspray; and The Royal Opera House check bags in London while the museums do not; somehow, that doesn't add up for me.
I'm in a majestic bookshop on New Street in Birmingham, and certainly to confirm my suspicions, there are just as many books on the death of Christianity in Britain as there are books which attempt to murder Christianity everywhere. I did find, however, a nice biography on John Wesley by Roy Hattersley and The Screwtape Letters by C.S. Lewis. I may pick up the former.
Lunch with Sally was pleasant and mirthful. We dined at a French restaurant nearby New Street - yes, Birmingham is a cultural capitol! Sally and I both tried their omelette, while her boyfriend had the fish, without chips. Conversation was light, the levity was there and so was our reminiscing about those fleeting moments during our first year in Hong Kong; it is amazing how friendships can resume so suddenly with a smile. On their recommendation, I am on my way to Warwick Castle - they also suggested that I visit Cadbury World, but they cannot take on additional visitors at the moment, the tourist office staff informed me, much to my disappointment!
Visiting Warwick Castle really made for a great day out. The castle, parts of which were established by William the Conquerer in 1068, is as much a kitschy tourist trap as a meticulous preservation of history, at times a sillier version of Ocean Park while at others a dignified dedication to a most glorious, inexorably English past. The castle caters to all visitors; and not surprisingly, that which delighted all audiences was a giant trebuchet siege engine, which for the five p.m. performance hurled a fireball high and far into the air - fantastic! Taliban beware!
15.4.09
I'm leaving on a jet plane this evening; don't know when I'll be back in England again. I'll miss this quirky, yet endearing place; and that I shall miss Irene and Tom who so generously welcomed me into their home, fed me, and suffered my use of their toilet and shower goes without saying. I'm grateful for God's many blessings on this trip.
On the itinerary today is a trip to John Wesley's home, followed by a visit to the Imperial War Museum. Already this morning I picked up a tube of Oilatum, a week late perhaps, which Teri recommended I use to treat this obstinate, dermal weakness of mine - I'm happy to report that my skin has stopped crying.
John Wesley's home is alive and well. Services are still held in the chapel everyday; and its crypt, so far from being a cellar for the dead, is a bright, spacious museum in which all things Wesley are on display - I never realized how much of an iconic figure he became in England; at the height of this idol frenzy, ironic in itself, he must have been as popular as the Beatles were at their apex. The house itself is a multi-story edifice with narrow, precipitous staircases and spacious rooms decorated in an 18th century fashion.
I found Samuel Johnson's house within a maze of red brick hidden alongside Fleet Street. To be in the home of the man who wrote the English dictionary, and whose indefatigable love for obscure words became the inspiration for my own lexical obsession, this, by far, is the climax of my visit to England! The best certainly has been saved for last.
There are a multitude of portraits hanging around the house like ornaments on a tree. Every likeness has its own story, meticulously retold on the crib sheets in each room. Celebrities abound, including David Garrick and Sir Joshua Reynolds, who painted several of the finer images in the house. I have developed a particular affinity for Oliver Goldsmith, of whom Boswell writes, "His person was short, his countenance coarse and vulgar, his deportment that of a scholar awkwardly affecting the easy gentleman. It appears as though I, too, could use a more flattering description of myself!
I regretfully couldn't stop to try the curry in England; I guess the CityU canteen's take on the dish will have to do. I did, however, have the opportune task of flirting with the cute Cathay Pacific counter staff who checked me in. She was gorgeous in red, light powder on her cheeks, with real diamond earrings, she said; and her small, delicate face, commanded by a posh British accent rendered her positively irresistible, electrifying. Not only did she grant me an aisle seat but she had the gumption to return my fawning with zest; she must be a pro at this by now.
I saw her again as she was pulling double-duty, collecting tickets prior to boarding. She remembered my quest for curry; and in the fog of infatuation, where nary a man has been made, I fumbled my words like the sloppy kid who has had too much punch. I am just an amateur, alas, an "Oliver Goldsmith" with the ladies - I got no game - booyah!
Some final, consequential bits: because of the chavs, Burberry no longer sells those fashionable baseball caps; because of the IRA, rubbish bins are no longer a commodity on the streets of London, and as a result, the streets and the Underground of the city are a soiled mess; and because of other terrorists from distant, more arid lands, going through a Western airport has taken on the tedium of perfunctory procedure that doesn't make me feel any safer from my invisible enemies.
At last, I saw so many Indians working at Heathrow that I could have easily mistaken the place for Mumbai. Their presence surprised me because their portion of the general population surely must be less than their portion of Heathrow staff, indicating some mysterious hiring bias. Regardless, they do a superb job with cursory airport checks, and in general are absurdly funny and witty when not tactless.
That's all for England!
For great photographs and the low down on the G20 Summit, Protests and Demonstrations visit www.ravishlondon.com/g20
The world faces a problem: recession and a spiraling fall in trade. The Economist puts it like this, “Trade is contracting again, at a rate unmatched in the post-war period. This week the World Trade Organisation (WTO) predicted that the volume of global merchandise trade would shrink by 9% this year. This will be the first fall in trade flows since 1982. Between 1990 and 2006 trade volumes grew by more than 6% a year, easily outstripping the growth rate of world output, which was about 3% (see chart 1). Now the global economic machine has gone into reverse: output is declining and trade is tumbling at a faster pace. The turmoil has shaken commerce in goods of all sorts, bought and sold by rich and poor countries alike.” According to the Economist, “The immediate cause of shrinking trade is plain: global recession means a collapse in demand. The credit crunch adds an additional squeeze, thanks to an estimated shortfall of $100 billion in trade finance, which lubricates 90% of world trade.”
According to the Guardian, “On Thursday 2 April Gordon Brown is going to host the G20 summit in London. Leaders from 22 countries will be at the summit. The G20 is an organisation for finance ministers and central bankers, who in the past met once a year to discuss international cooperation in finance. There are 19 countries who are members: Argentina, Australia, Brazil, Canada, China, France, Germany, India, Indonesia, Italy, Japan, Mexico, Russia, Saudi Arabia, South Africa, South Korea, Turkey, the United Kingdom and the United States. The 20th member is the European Union, which is represented by whichever country holds the EU presidency (currently, it's the Czech Republic). These countries represent 90% of global GDP, 80% of world trade and two thirds of the world's population. The IMF and the World Bank also attend G20 meetings, although technically the London event isn't a normal G20 meeting.”
This G20 meeting will be for the leaders of all G20 countries. According to the Guardian the policy agenda developed by the last G20 meeting “did not in fact go much beyond pre-existing international initiatives that had recently been developed in more technocratic international bodies.” According to the Guardian, “On the London summit website, the British government has explained what it hopes to achieve. At the summit, countries need to come together to enhance global coordination in order to help restore global economic growth. World leaders must make three commitments:
• First, to take whatever action is necessary to stabilise financial markets and enable families and businesses to get through the recession.
• Second, to reform and strengthen the global financial and economic system to restore confidence and trust.
• Third, to put the global economy on track for sustainable growth.
Gordon Brown has argued that the world must avoid protectionism. According to the Economist, “The World Bank says that, since the G20 leaders last met in November in Washington, DC, 17 of their countries have restricted trade. Some have raised tariffs, as Russia did on second-hand cars and India did on steel. Citing safety, China has banned imports of Irish pork and Italian brandy. Across the world, there has been a surge in actions against “dumping”—the sale of exports, supposedly at a loss, in order to undermine the competition. Governments everywhere are favouring locally made goods.” The Economist also says, “Kei-Mu Yi, an economist at the Federal Reserve Bank of Philadelphia, argues that trade has fallen so fast and so uniformly around the world largely because of the rise of “vertical specialisation”, or global supply chains. This contributed to trade’s rapid expansion in recent decades. Now it is adding to the rate of shrinkage. When David Ricardo argued in the early 19th century that comparative advantage was the basis of trade, he conceived of countries specialising in products, like wine or cloth. But Mr Yi points out that countries now specialise not so much in final products as in steps in the process of production.”
Protectionism in itself sounds bad – but it is a policy option available and used in all political economies – including the most liberal. Protectionism can also lead to a more self-sustainable economy, and can lead to the internal development of an economy, which means the economy is less reliant and dependent on external sources of finance. Development will be slower, but it can be more secure and sustainable. It is likely that if countries do operate protectionist policies it will be a short-term opportunist and populist response to workers and unions, but it could be seen as an alternative economic model of development. It worked in Brazil and Argentina during the 1960s and 1970s for a while, until a more neo-liberal and external finance model was preferred.
The Brazilian President Luiz Inacio Lula da Silva was reported on Channel 4 News to have told Mr Brown the crisis was caused by "white blue eyed people". This overtly racist remark has been noted, but there has been no visible backlash. It is interesting how the whole agenda about racism never applies to the dominant one, i.e. you can racially slur white people, and white people with blue eyes without anyone batting an eye lid, whereas if you racially slur other ethnic groups you can find yourself battered. I find this state of affairs deeply offensive to the human race in general, and very patronizing to those groups who don’t come from the dominant ethnic group (i.e. its almost to say the whole anti-racist thing is a way of patting you on the head and saying there, there – because when it comes to racism we don’t really give a shit – see the way we couldn’t give a f*** if you slur our own dominant white ethnic group).
The reality is that the summit will represent a reshuffling of position, support and dependencies between the world’s twenty richest countries. Spectators are expecting China to come out feeling puffed up and proud, given that China has faired relatively in recent years, or so we are led to believe. Meanwhile national demonstrations seem to be focusing our attention to the fact that a different way of working is needed. In fact it will be work as usual – the question is who will come out on top.
In anticipation of the G20 summit a demonstration was held in London. 10,000 were predicted to attend the demonstrations. The police reported 35,000. I was there at the demonstration and I don’t believe I saw 35,000 people walk past Big Ben – and I saw it from start to finish. As one commentator, on the Guardian observed, “Apart from the small contingent of student SWP calling 'One solution, Revolution' and about 20 anarchists making noise the spirit was generally depressed and lacking any anger or sense of direction.” Cognitator joked, “Perhaps the police were adding their number to the protesters. As opposed to taking them away as per usual.”
According to the Guardian, “The Put People First march yesterday was organised by a collaboration of more than 100 trade unions, church groups and charities including ActionAid, Save the Children and Friends of the Earth. The theme was "jobs, justice and climate" and the message was aimed at the world leaders who will be gathering for the G20 summit here this week.”
The march started on the Embankment. When I arrived there I walked around desperately finding somewhere where I could have a piss for free. I tried Starbucks and Costa Cofee, but they seemed to have no toilets, I even tried the stamp collectors fayre a subterranean culture of badly dressed old people, with poor eyesight and even worse posture, which was momentary distraction from my full bladder, but which did not provide the answer to my pressing problem as the toilet door was locked and for staff only. Stephen Moss writing for the Guardian said, “Westminster is not a great place for someone like me, who has a weak bladder, to go on a march. The public loos there cost an outrageous 50p a go. The Socialist Worker magazine-seller next to Embankment tube station is on to this in a flash. "50p to have a piss – a lesson in capitalism," he is soon shouting. Later, I'm pleased to see someone has punched a hole in the wooden sign advertising the price.” In the end I walked all the way to the National Portrait Gallery where you can always be assured a good quality toilet seat.
The Guardian continued, “The marchers, estimated at 35,000 by police, accompanied by brass bands and drummers and a colourful assortment of banners and flags, walked the four miles from Embankment to Hyde Park, where speeches from comedian Mark Thomas and environmental campaigner Tony Juniper, and music from the Kooks, made for a party-like atmosphere.”
The Guardian reported, “A group of fewer than 200 anarchists joined the march and were kept isolated and surrounded by police. Chants of "Burn the bankers!" were the closest anyone came to any show of aggression.’ Yes I witnessed this, it was clear that the anarchists, dressed in black, some of them with scarves covering their faces, generally looked cool as fuck, like some post-nuclear vigilante gang, their black signifying the dark depressing reality from which humanity starts, and the point from which they wish to depart. Whether the police presence was heavy is debatable but they certainly had a line of police accompanying them, whereas no other group were honored with such a presence. Of the anarchists Stephen Moss says, “I fall in with some anarchists halfway through the march – a delightful young Greek called Alex and an Italian, who is happy to talk about Bakunin, but is, I sense, a little suspicious of me. The anarchists march together – with the police flanking them in a way they don't with the rest of the march – and I am intrigued that they never shout slogans or bang drums. Their mission is a serious one.” Moss goes on, “Alex tells me a reporter from the Sunday Times has already approached him to ask why anarchists wear masks. "Work it out for yourself – you're a journalist," he'd told him. "People always ask why we wear masks; they never ask about our ideology," he complains. In essence, that ideology is: power corrupts; all elites will be corrupt; so government should be by the people, for the people – a mass movement of the type they claim is emerging in South America. Hezbollah is also mentioned favourably, a movement they see as developing organically. "Organic" is a key word for anarchists, and it would save a lot of aggro and bad press if they were called organicists rather than anarchists.” Good point. But who wants to be called an organicist? And in any case everything is organic really – its just that some organisms develop in a way we or anarchists done like and some do. To call anarchists, organic is to miss the point, anarachists are like Christian, they dream of a reality which transcends human nature as it is and known. Structure, corruption, self-interest and greed underpin all human activity – the question is not how we can do away with it, but how can we manage it in a fair way.
Stephen Moss wrote about the variety of organizations on the march. He said, “Socialist Worker has a three-point strategy: "Seize their wealth," "Stamp out poverty," "End all wars." Sounds good, but I can't work out exactly who "their" refers to. The Socialist party is hot on slogans, colder on the mechanism by which they are put into practice. The likely outcome to the current crisis still appears to be government by Etonians.” Most of these movements are nothing to do with instituting political change. The people involved in them do not want to genuinely change things. Instead what these groups function as is self-help groups for people, for whatever reason, feel that they have been wronged in life, probably at a personal level, and feeling quite hopeless about their personal wrongs, they want to transpose their personal woe on to a faceless, unintelligible other – the government, the state, the capitalist, the rich and the greedy. Its not so much that socialist workers and anarchists want to change things, they know they are completely ineffectual, and too screwed up and traumatized, too aggressive, unintelligent and incapable of engaging people into a different way of organizing; they just want to shout out to people ‘we hurt’. Fair enough.
The TUC don’t seem to be turning up to do anything more than saying ‘there there’ to threatened workers, and stating the downright bloody obvious to the government. Their message is “The importance of this summit cannot be underestimated. Unemployment and deprivation will grow massively over the next two years unless governments work together. People need to know that there is an international solution to this crisis. If the summit suggests that there is not, many will turn to nationalist and protectionist politics with all that implies for the global economy and world peace.” Mind you they do go on to say that, “But while the immediate response to the crisis will be at the forefront of the leaders' minds, the unprecedented Put People First coalition shows there is a huge appetite for a new economic direction. Thirty years of the increasing dominance of the neo-liberal agenda has got us into this mess. The summit must show that the next 30 years need to be about a renewed era of economic growth based on a much fairer share of the proceeds. One that is environmentally sustainable and one that does not end in the burst of yet another financial bubble.” But what are they really saying? Nothing much.
There is of course something about how all of this is just about having a laugh, getting a kick, getting an emotional fix. There’s something very similar to the way that some of the more violent groups get ready for a rumble with the police and football hooliganism. Football hooligans are much more honest about the emotional kick they get from fighting. The protestors pretend that they are doing it for the people. Whatever the so called reasons, it is clear that a lot of protestors enjoy confrontation. They are much more focused on the enemy and combating the enemy than they are on creating peaceful societies. So Stephen Moss makes the interesting observation, “When the march eventually gets to Hyde Park, the anarchists refuse to join the "TUC bureaucrats" for the official rally and hold their own open-platform meeting at Speakers' Corner, dominated by elderly men in hats who talk less about Bakunin than about beating up the BNP and confronting the police on the streets of Whitechapel. It's all a bit depressing (and expletive-filled – I take serious exception to the denunciation of "Oxbridge cunts"), though I like the fact that the elderly men refuse even to use a megaphone – only the ordinary human voice is organic enough.” The media and police have both hyped the April 2009 marches as like the possible end of the British way of life, of democracy, of capitalism. Nothing could be further from the truth, but its like we all want to will it to happen – we all are looking for excitement – war may be bad but peace is fucking boring – I once read.
The Guardian also reported, “Thomas told the Observer he believed the protest marked "the start of a grassroots movement". He added: "This is a moment. This is the first time people have had a chance to come out on to the streets in a big way." But this is nonsense. This was just an opportunity for a plethora of groups, amongst whom there are more differences, and the only thing that can unite them is a general concern for jobs, justice and climate, which incidentally are three themes that unite most of the country, and all the main political parties, to catch the government at a weak moment, and hope to build up support for whatever cause they have, on the back of the anger and desperation amongst people at this time.
The protest ended up in Hyde Park. I didn’t go, it was too cold and rainy, and although I did aim to walk there via a short-cut through Victoria, I ended up taking refuge in Westminster Cathedral, where I saw another procession, of Catholic priests and altar boys, who were holding a service for the Union of Catholic Mothers. I listened to the Catholic priests, they sounded much more happy and at peace with themselves and their surroundings, than the rankerous socialist bile spitting leaders.
People are blaming the bankers, but there is in actual fact no-one to blame for this. The this needs to be qualified too. The ‘this’ is the fact that people are loosing their jobs, consumption will have to be reduced. It is ironic that it is precisely that people are facing the prospect of lower consumption that they are out on the streets protesting against greedy bankers, it is not so much the greed of the bankers that people resent, so much as the increased consuming power of the bankers that they are envious of. The bankers are not to blame for working within a system, which promoted risky investments, a system which was encouraged and deregulated by politicians who realized that whilst the bubble was growing there were huge financial gains to be made from encouraging bankers to reap the rewards both for themselves but through the state through taxation, and politicians who were encouraged by the people who voted them in, who probably formed the majority of people marching in demonstration and protest today, who voted in the governments believing the deregulation of banks not to be a serious enough issue to vote against a government for, and realizing that even if it was a risk, whilst the bubble was growing, they were happy enough to see their elected government ensuring that the country got a share of the pie. We all contributed to this fucking mess – if you can call it a mess – its only a mess for those who no longer have jobs and cannot consume so much – by voting in the government, who deregulated the banks and encouraged the lending of our money several times over to riskier and riskier ventures which in actual fact were not producing anything of material benefit, but were instead relying on house prices going up and up, as more people poured their money into it. Now we are in deep shit, because Gordon Brown has poured what little remaining money we have, and we have on credit into the black hole – it has simply disappeared.
There are some people who are saying the bankers should pay for the crisis they created. It doesn’t work like that – it works by people putting their money into a bank – and entrusting the bank to invest it wisely. Where the bank looses the money – the original investor looses the money. This creates a motivation on behalf of the investor to invest wisely, e.g. on the basis of what we know right now investing in Barclays rather than Lloyds TSB or the Royal Bank of Scotland. However reality begins to change once one’s livelihood is threatened – now it is solely the banker’s responsibility to have invested the money wisely, the public who invest their money into the banks are seen to be helpless, powerless twits, whose securities should have been looked after by a paternalistic and caring banking sector. So for example, according to Fox New, “Berlin police estimated that around 10,000 people gathered in front of the capital's city hall and more than 1,000 in Frankfurt, Germany's banking capital, for similar demonstrations under the slogan: "We won't pay for your crisis." Its not a crisis – its just that there are now lots of personal crises – the public didn’t bother to check whether their banks were investing their money properly or wisely and now they are paying for it. But the banks aren’t responsible for this – they really aren’t.
We have two problems. The first was created by the fact that banks lent out our money several times over – so we thought the country was several times as wealthy as it actually was. This led to inflationary pressures especially in the housing market – where the same money was lent to several different people – all investing in housing leading to unrealistic housing prices. We now realize we have a fraction of the wealth we thought we had. This creates deflationary pressures – i.e. where everyone has less money prices are reduced. This problem can be solved by creating a soft deflationary landing to a level where the price of labor and goods reflects the value of the money we have not the value of the money we have and we loaned. This means everyone has to accept lower wages – we can either do this peacefully based around a consensus and agreement between corporations, banks, trade unions or governments – or we can do it aggressively – letting perfectly good companies whose workers refuse to take pay cuts go to the wall – and then watch as millions of unemployed people try to reform and reorganize new companies and enterprises.
The second problem is that banks are no longer making such risky investments – so they are not looking to lend their money on to others – which means there is less money to be lent to people – which means less activity and less economy. We have to get used to less activity – but at least the activity will be invested in activities which are genuinely producing material benefit for people – not leading to an apparent generation of wealth – which is the artificial effect of lending x amount of money to people ten times, making it seem that we are ten times as rich as previously – when actual fact we are equally as wealthy – but with prices ten times as high. We should have also let the banks go to the wall – and started again with a heavily regulated banking sector – which was not allowed to lend out peoples’ money irresponsibly. No-one wants to have to feel the pain from this – i.e. the rich bankers who keep their pensions and bonuses, the people who have banked with them who want to keep their savings, and the businesses who are funded by the banks who want to hang on to their business and jobs. So what Gordon Brown is doing, is in the name of the people, funneling money into the banking system, paying for the debts, and thus, keeping the bankers sweet, keeping the investors sweet, keeping the businesses sweet. Who looses out? All of us – the poor! They never really had anything to loose in the first place, however whilst Gordon Brown borrows money to give to the banks so they can lend to businesses and pay bankers bonuses and salaries, we move a step closer to becoming bankrupt – i.e. not being able to borrow any more money because no-one believes we can pay it back. Once we become bankrupt, social services and welfare will be cut.
According to Gaby Hinsliff, “Many economists believe a recovery now requires bursting that artificial bubble and rebalancing the economy so that Chinese consumers are encouraged spend a little more - reducing America's trade deficit - and Americans a little less. Malloch Brown suggests Britons, too, will need to relearn the art of saving.”
According to the Guardian, “But Scotland Yard is expecting a greater challenge on Wednesday 1 April, dubbed "Financial Fools Day", with a series of protests aiming to cause disruption in the Square Mile and elsewhere.” The Guardian says, “On 1 April an alliance of anti-capitalist groups called G20 Meltdown is organising a carnival headed by "Four Horsefolk of the Apocalypse", which will converge in front of the Bank of England. Anarchists are planning to target the second day of the summit at ExCel. Other groups mounting demonstrations include Climate Camp, the Stop the War Coalition, and Government of the Dead. An alternative summit will be held a few hundred yards from the ExCel centre at the University of East London.”
The alternative G20 summit website provides the following manifesto: Can we oust the bankers from power? Can we get rid of the corrupt politicians in their pay? Can we guarantee everyone a job, a home, a future? Can we establish government by the people, for the people, of the people? Can we abolish all borders and be patriots for our planet? Can we all live sustainably and stop climate chaos? Can we make capitalism history? YES WE CAN!
According to the Daily Telegraph, “The G20 conference will lead to a London "lockdown" next week, with parks, roads and businesses closed to keep world leaders safe, Government officials are warning.” The media are really building this up, as an attempt to build readership and sell advertising. Its interesting how a force created by the desire to advertise and promote consumption causes papers to distort and promote a threat and confrontation to the very system upon which it is built. The Daily Telegraph article continues, “Protesters with armed with buckets and spades are among several thousand people who are planning to bring chaos to the heart of central London.Last night it emerged that City workers were being advised to "dress down" next week to avoid drawing attention to themselves.”
To anyone really wanting revolution bear in mind these words from Stephen Moss, “Changing society is hard, and usually starts with a split in the elite. The English civil war and the French revolution both began with a fissure in the governing classes; their falling-out created the space for populist movements to develop. For a grassroots movement to effect change is enormously difficult. It was only possible in Russia in 1917 because of the devastation wrought by war.”
The reality of the demo was perhaps best summer up by ‘one789’ who said, “My experience of the demo, in talking to people and observing, is that no one had any real clue of why they were there. They recognise 'blame the bankers' to be futile and a distraction, think capitalism 'is rubbish' and 'want change', but say nothing beyond that.I at least expected a high degree of frustration and anger, but more than anything what came across was disillusionment and confusion. But then, that's what you get I suppose from such a middle-class yummy-mummy bleeding-heart rally.”
As rabbit95 said, “Be glad we live in a society free enough to protest and where, apart from the police possibly taping your presence at such a demo, there will be no comeback.”
www.londonsummit.gov.uk/en/summit-aims/summit-progress/
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Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.
Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.
Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.
ETYMOLOGY AND OTHER NAMES
Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.
The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).
Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).
A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".
In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.
In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.
ICONOGRAPHY
Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.
Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.
The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.
COMMON ATTRIBUTES
Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.
Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.
VAHANAS
The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.
Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.
The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.
ASSOCIATIONS
OBSTACLES
Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."
Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.
BUDDHI (KNOWLEDGE)
Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".
AUM
Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:
(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).
Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.
FIRST CHAKRA
According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".
FAMILY AND CONSORTS
Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.
The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.
Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.
The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.
WOSHIP AND FESTIVALS
Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.
Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).
Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.
Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."
GANESH CHATURTI
An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.
TEMPLES
In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.
There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.
T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.
RISE TO PROMINENCE
FIRST APEARANCE
Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:
What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.
POSSIBLE INFLUENCES
Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:
In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.
Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."
One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.
A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.
First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).
VEDIC AND EPIC LITERATURE
The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .
Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".
Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.
PURANIC PERIOD
Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.
In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.
Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.
SCRIPTURES
Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.
The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.
R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.
BEYOND INDIA AND HINDUISM
Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.
Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.
Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.
Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.
Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.
The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.
WIKIPEDIA
wow so many things i come across when making a charger muscle car :-s
so i was ready to build a muscle car when i came up with this 4wd idea for small scale trucks and cars. would be nice on a el camino ;) soon on mocpages.
with working/spinning engine parts as well!
this photo explains how the simple 4wd mechanism works and how it moves some engine parts as well...
Star Trek: The Motion Picture (Paramount, 1979).
putlocker.bz/watch-star-trek-the-motion-picture-online-fr... Full Feature
Starring William Shatner, Leonard Nimoy, DeForest Kelley, James Doohan, George Takei, Majel Barrett, Walter Koenig, Nichelle Nichols, Persis Khambatta, Stephen Collins, Grace Lee Whitney, Mark Lenard. Directed by Robert Wise.
In Klingon space, three Klingon battle cruisers encounter a huge cloud-like anomaly. On the bridge of one of the ships, the captain (Mark Lenard) orders his crew to fire torpedoes at it, but they have no effect. The ships take evasive action.
Meanwhile, in Federation space, a monitoring station, Epsilon 9, picks up a distress signal from one of the Klingon ships. As the three ships are attempting to escape the cloud, energy beams shoot out and engulf each ship one by one, and they vanish. On Epsilon 9, the crew tracks the course of the cloud and discovers that it is headed for Earth.
On Vulcan, Spock (Leonard Nimoy) has been undergoing the kohlinahr ritual, in which he has been learning how to purge all of his emotions, and is nearly finished with his training. A female Vulcan Master (Edna Glover), surrounded by two men, is about to give him an ornate necklace as a symbol of pure logic, when Spock holds out his hand to stop her. Confused, she mind-melds with him and senses a consciousness calling to him from space that is affecting his human side. She drops the necklace. "You have not yet achieved kohlinahr. You must look elsewhere for your answer," she says as they leave Spock. "You will not find it here."
In San Francisco, Admiral James T. Kirk (William Shatner) arrives at Starfleet Headquarters in a shuttlecraft. He sees Commander Sonak (Jon Rashad Kamal), a Vulcan science officer who is joining the Enterprise crew and recommended for the position by Kirk himself. Kirk is bothered as to why Sonak is not on board yet. Sonak explains that Captain Willard Decker (Stephen Collins), the new captain of the Enterprise, wanted him to complete his science briefing at Headquarters before they left on their mission. The Enterprise has been undergoing a complete "refitting" for the past 18 months and is now under final preparations to leave, which would take at least 20 hours, but Kirk informs him that they only have 12. He tells Sonak to report to him on the Enterprise in one hour; he has a short meeting with Admiral Nogura and is intent on being on the ship.
Kirk transports to an office complex orbiting Earth and meets Montgomery Scott (James Doohan), the Enterprise's chief engineer. Scotty expresses his concern about the tight departure time. The cloud is less than three days away from Earth, and the Enterprise has been ordered to intercept it because they are the only ship in range. Scotty says that the refit can't be finished in 12 hours, and tries to convince him that the ship needs more work done as well as a shakedown cruise. Kirk insists that they are leaving, ready or not. They board a travel pod and begin the journey over to the drydock in orbit that houses the Enterprise.
Scotty tells Kirk that the crew hasn't had enough transition time with all the new equipment and that the engines haven't even been tested at warp power, not to mention that they have an untried captain. Kirk tells Scotty that two and a half years as Chief of Starfleet Operations may have made him a little stale, but that he wouldn't exactly consider himself untried. Kirk then tells a surprised Scotty that Starfleet gave him back his command of the Enterprise. Scotty doubts it, saying that he doesn't think it was that easy with Admiral Nogura, who gave Kirk his orders. They arrive at the Enterprise, and Scotty indulges Kirk with a brief tour of the new exterior of the ship.
Upon docking with the ship, Scotty is summoned to Engineering. Kirk goes up to the bridge, and is informed by Lt. Uhura (Nichelle Nichols) that Starfleet has just transferred command from Captain Decker over to him. Kirk finds Decker in engineering, whom is visibly upset when Kirk breaks the news that he is assuming command, but recognizes it is because Kirk has more experience. Decker will remain on the ship as 2nd officer. As Decker storms off, an alarm sounds. Someone is trying to beam over to the ship, but the transporter is malfunctioning. Kirk and Scotty race to the transporter room. Transporter operator Janice Rand (Grace Lee Whitney) is frantically trying to tell Starfleet to abort the transport, but it is too late. Commander Sonak and an unknown female officer are beaming in, but their bodies aren't re-forming properly in the beam. The female officer screams, and then their bodies disappear. Starfleet signals to them that they have died. Kirk tells Starfleet to express his sympathies to their families.
In the corridor, Kirk sees Decker and tells him they will have to replace Commander Sonak and wants another Vulcan. Decker tells him that no one is available that is familiar with the ship's new design. Kirk tells Decker he will have to double his duties as science officer as well.
In the recreation room, as Kirk briefs the assembled crew on the mission, they receive a transmission from Epsilon 9. Commander Branch (David Gautreaux) tells them they have analyzed the mysterious cloud. It generates an immense amount of energy and measures 2 A.U.s (300 million km) in diameter. There is also a vessel of some kind in the center. They've tried to communicate with it and have performed scans, but the cloud reflects them back. It seems to think of the scans as hostile and attacks them. Like the Klingon ships earlier, Epsilon 9 disappears.
Later on the bridge, Uhura informs Kirk that the transporter is working now. Lt. Ilia, (Persis Khambatta), a bald being from the planet Delta IV, arrives. Decker is happy to see her, as they developed a romantic relationship when he was assigned to her planet several years earlier. Ilia is curious about Decker's reduction in rank and Kirk interrupts and tells her about Decker being the executive and science officer. Decker tells her, with slight sarcasm, that Kirk has the utmost confidence in him. Ilia tells Kirk that her oath of celibacy is on record and asks permission to assume her duties. Uhura tells Kirk that one of the last few crew members to arrive is refusing to beam up. Kirk goes to the transporter room to ensure that "he" beams up.
Kirk tells Starfleet to beam the officer aboard. Dr. Leonard "Bones" McCoy (DeForest Kelley) materializes on the platform. McCoy is angry that his Starfleet commission was reactivated and that it was Kirk's idea for him to be brought along on the mission. His attitude changes, however, when Kirk says he desperately needs him. McCoy leaves to check out the new sickbay.
The crew finishes its repairs and the Enterprise leaves drydock and into the solar system. Dr. McCoy comes up to the bridge and complains that the new sickbay is nothing but a computer center. Kirk is anxious to intercept the cloud intruder, and orders Hikaru Sulu (George Takei) to go to warp speed. Suddenly, the ship enters a wormhole, which was created by an engine imbalance, and is about to collide with an asteroid that has been pulled inside. Kirk orders the phasers to be fired on it, but Decker tells Pavel Chekov (Walter Koenig) to fire photon torpedoes instead. The asteroid and the wormhole are destroyed. Annoyed, Kirk wants to meet with Decker in his quarters. Dr. McCoy decides to go along.
Kirk demands an explanation from Decker. Decker pointed out that the redesigned Enterprise channeled the phasers through the main engines and because they were imbalanced, the phasers were cut off. Kirk acknowledged that he had saved the ship; however, he accuses Decker of competing with him. Decker tells Kirk that, because of his unfamiliarity with the ship's new design, the mission is in jeopardy. Decker tells Kirk that he will gladly help Kirk understand the new design. Kirk then dismisses him from the room. In the corridor, Decker runs into Ilia. Ilia asked if the confrontation was difficult, and he tells her that it was about as difficult as seeing her again, and apologizes. She asked if he was sorry for leaving Delta IV, or for not saying goodbye. He said that if he had seen her again, would she be able to say goodbye? She says "no," and walked around him and entered her quarters nearby.
Back in Kirk's quarters, McCoy accuses Kirk of being the one who was competing, and the fact that it was Kirk who used the emergency to pressure Starfleet into letting him get command of the Enterprise. McCoy thinks that Kirk is obsessed with keeping his command. On Kirk's console viewscreen, Uhura informs Kirk that a shuttlecraft is approaching and that the occupant wishes to dock. Chekov also pipes in and replies that it appears to be a courier vessel. Kirk tells Chekov to handle the situation.
The shuttle approaches the Enterprise from behind, and the top portion of it detaches and docks at an airlock behind the bridge. Chekov is waiting by the airlock doors and is surprised to see Spock come aboard. Moments later, Spock arrives on the bridge, and everyone is shocked and pleased to see him, yet Spock ignores them. He moves over to the science station and tells Kirk that he is aware of the crisis and knows about the ship's engine design difficulties. He offers to step in as the science officer. McCoy and Dr. Christine Chapel (Majel Barret Roddenberry) come to the bridge to greet Spock, but Spock just stares alarmingly at their emotional outburst. Spock leaves to discuss fuel equations with Scotty in engineering.
With Spock's assistance, the engines are now rebalanced for full warp capacity. The ship successfully goes to warp to intercept the cloud. In the officers lounge, Spock meets with Kirk and McCoy. They discuss Spock's kohlinahr training on Vulcan, and how Spock broke off from his training to join them. Spock describes how he sensed the consciousness of the intruder, from a source more powerful that he has ever encountered, with perfect, logical thought patterns. He believes that it holds the answers he seeks. Uhura tells Kirk over the intercom that they have visual contact with the intruder.
The cloud scans the ship, but Kirk orders no return scans. Spock determines that the scans are coming from the center of the cloud. Uhura tries sending "linguacode" messages, but there is no response. Decker suggests raising the shields for protection, but Kirk determines that that might be considered hostile to the cloud. Spock analyzes the clouds composition, and discovers it has a 12-power energy field, the equivalent of power generated by thousands of starships.
Sitting at the science station, Spock awakens from a brief trance. He reveals to Kirk that the alien was communicating with him. The alien is puzzled; it contacted the Enterprise--why has the Enterprise not replied? A red alert sounds, and an energy beam from within the cloud touches the ship, and begins to overload the ship's systems. Bolts of lightning surround the warp core and nearly injure some engineering officers, and Chekov is also hurt--his hand is burned while sitting at the weapons station on the bridge. The energy beam then disappears. A medical team is summoned to the bridge, and Ilia is able to use her telepathic powers to soothe Chekov's pain.
Spock confirms to Kirk that the alien has been attempting to communicate. It communicates at a frequency of more than one million megahertz, and at such a high rate of speed, the message only lasts a millisecond. Spock programs to computer to send linguacode messages at that frequency. Another energy beam is sent out, but Spock transmits a message just in time, and the beam disappears. The ship continues on course through the cloud. They pass through many expansive and colorful cloud layers and upon clearing these, a giant vessel is revealed. It is roughly cylindrical in shape, with large spikes jutting out from the surface at equidistant angles between each other, forming a hexagon-like shape.
Kirk tells Uhura to transmit an image of the alien to Starfleet, but she explains that any transmission sent out of the cloud is being reflected back to them. Kirk orders Sulu to fly above and along the top of the vessel. The Enterprise is so small compared to the size of the alien vessel that it appears only as a little white dot next to it. The ship travels past many oddly-shaped structures, including a sunken area where the energy beams originate.
An alarm sounds, and yet another energy bolt approaches the ship. It appears on the bridge as a column of bright light that emits a very loud noise. The crew struggles to shield their eyes from its brilliant glow. Chekov asks Spock if it is one of the alien's crew, and Spock replies that it is a probe sent from the vessel. The probe slowly moves around the room and stops in front of the science station. Bolts of lightning shoot out from it and surround the console--it is trying to access the ship's computer. Spock manages to smash the controls to prevent further access, and the probe gives him an electric shock that sends him rolling onto the floor. The probe approaches the helm/navigation console and it scans Lt. Ilia. Suddenly, she vanishes, along with the probe.
Ahead of the ship looms another giant section of the vessel. A tractor beam is drawing the Enterprise toward an opening aperture. Decker calls for Chief DiFalco (Marcy Lafferty) to come up to the bridge as Ilia's replacement. The ship travels deep into the next chamber. Decker wonders why they were brought inside--they could have been easily destroyed outside. Spock deduces that the alien is curious about them. Uhura's monitor shows that the aperture is closing; they are trapped. The ship is released from the tractor beam and suddenly, an intruder alert goes off. Someone has come aboard the ship and is in the crew quarters section.
Kirk and Spock arrive inside a crewman's quarters to discover that the intruder is inside the sonic shower. It is revealed to be Ilia, although it isn't really her--there is a small red device attached to her neck. In a mechanized voice, she replies "You are the Kirk unit--you will listen to me." She explains that she has been programmed by an entity called "V'Ger" to observe and record the normal functions of the carbon-based units (humans) "infesting" the Enterprise. Kirk opens the shower door and "Ilia" steps out, wearing a small white garment that just materialized around her. Dr. McCoy and a security officer enter the room, and Kirk tells McCoy to scan her with a tricorder.
Kirk asks her who V'Ger is. She replies "V'Ger is that which programmed me." McCoy tells Kirk that Ilia is a mechanism and Spock confirms she is a probe that assumed Ilia's physical form. Kirk asks where the real Ilia is, and the probe states that "that unit" no longer functions. Kirk also asks why V'Ger is traveling to Earth, and the probe answers that it wishes to find the Creator, join with him, and become one with it. Spock suggests that McCoy perform a complete examination of the probe.
In sickbay, the Ilia probe lays on a diagnostic table, its sensors slowly taking readings. All normal body functions, down to the microscopic level, are exactly duplicated by the probe. Decker arrives and is stunned to see her there. She looks up at him and addresses him as "Decker", rather than "Decker unit," which intrigues Spock. Spock talks with Kirk and Decker in an adjoining room, and Spock locks the door. Spock theorizes that the real Ilia's memories and feelings have been duplicated by the probe as well as her body. Decker is angry that the probe killed Ilia, but Kirk convinces him that their only contact with the vessel is through the probe, and they need to use that advantage to find out more about the alien. Suddenly, the probe bursts through the door, and demands that Kirk assist her with her observations. He tells her that Decker will do it with more efficiency.
Decker and Ilia are seen walking around in the recreation room. He shows her pictures of previous ships that were named Enterprise. Decker has been trying to see if Ilia's memories or emotions can resurface, but to no avail. Kirk and McCoy are observing them covertly on a monitor from his quarters. Decker shows her a game that the crew enjoys playing. She is not interested and states that recreation and enjoyment has no meaning to her programming. At another game, which Ilia enjoyed and nearly always won, they both press one of their hands down onto a table to play it. The table lights up, indicating she won the game, and she gazes into Deckers eyes. This moment of emotion ends suddenly, and she returns to normal. "This device serves no purpose."
"Why does the Enterprise require the presence of carbon units?" she asks. Decker tells her the ship couldn't function without them. She tells him that more information is needed before the crew can be patterned for data storage. Horrified, he asks her what this means. "When my examination is complete, all carbon units will be reduced to data patterns." He tells her that within her are the memory patterns of a certain carbon unit. He convinces her to let him help her revive those patterns so that she can understand their functions better. She allows him to proceed.
Spock slowly enters an airlock room. He sees an officer standing at a console, his back to Spock. Spock quietly approaches him, and gives him the Vulcan nerve pinch to render him unconscious.
Decker, the probe, Dr. McCoy, and Dr. Chapel are in Ilia's quarters. Dr. Chapel gives the probe a decorative headband that Ilia used to wear. Chapel puts it over "Ilia's" head and turns her toward a mirror. Decker asks her if she remembers wearing it on Delta IV. The probe shows another moment of emotion, saying Dr. Chapel's name, and putting her hand on Decker's face, calling him Will. Behind them, McCoy reminds Decker that she is a mechanism. Decker asks "Ilia" to help them make contact with V'Ger. She says that she can't, and Decker asks her who the Creator is. She says V'Ger does not know. The probe becomes emotionless again and removes the headband.
Spock is now outside the ship in a space suit with an attached thruster pack. He begins recording a log entry for Kirk detailing his attempt to contact the alien. He activates a panel on the suit and calculates thruster ignition and acceleration to coincide with the opening of an aperture ahead of him. He hopes to get a better view of the spacecraft interior.
Kirk comes up to the bridge and Uhura tells him that Starfleet signals are growing stronger, indicating they are very close to Earth. Starfleet is monitoring the intruder and notifies Uhura that it is slowing down in its approach. Sulu confirms this and says that lunar beacons show the intruder is entering into orbit. Chekov tells Kirk that Airlock 4 has been opened and a thruster suit is missing. Kirk figures out that Spock has done it, and orders Chekov to get Spock back on the ship. He changes his mind, and instead tells him to determine his position.
Spock touches a button on his thruster panel and his thruster engine ignites. He is propelled forward rapidly, and enters the next chamber of the vessel just before the aperture closes behind him. The thruster engine shuts down, and the momentum carries Spock ahead further. He disconnects the thruster pack from his suit and it falls away from him.
Continuing his log entry, Spock sees an image of what he believes to be V'Gers home planet. He passes through a tunnel filled with crackling plasma energy, possibly a power source for a gigantic imaging system. Next, he sees several more images of planets, moons, stars, and galaxies stored and recorded. Spock theorizes that this may be a visual representation of V'Gers entire journey. "But who or what are we dealing with?" he ponders.
He sees the Epsilon 9 station, and notes to Kirk that he is convinced that all of what he is seeing is V'Ger; and that they are inside a living machine. Then he sees a giant image of Lt. Ilia with the sensor on her neck. Spock decides it must have some special meaning, so he attempts to mind-meld with it. He is quickly overwhelmed by the multitude of images flooding his mind, and is thrown backward.
Kirk is now in a space suit and has exited the ship. The aperture in front of the Enterprise opens, and Spock's unconscious body floats toward him. Later, Dr. Chapel and Dr. McCoy are examining Spock in sickbay. Dr. McCoy performs scans and determines that Spock endured massive neurological trauma from the mind-meld. Spock tells Kirk he should have known and Kirk asks if he was right about V'Ger. Spock calls it a conscious, living entity. Kirk explains that V'Ger considers the Enterprise a living machine and it's why "Ilia" refers to the ship as an entity and the crew as an infestation.
Spock describes V'Ger's homeworld as a planet populated by living machines with unbelievable technology. But with all that logic and knowledge, V'Ger is barren, with no mystery or meaning. He momentarily lapses into sleep but Kirk rouses him awake to ask what Spock should have known. Spock grasps Kirk's hand and tells him "This simple feeling is beyond V'Ger's comprehension. No meaning, no hope. And Jim, no answers. It's asking questions. 'Is this all that I am? Is there nothing more?'"
Uhura chimes in and tells Kirk that they are getting a faint signal from Starfleet. The intruder has been on their monitors for a while and the cloud is rapidly dissipating as it approaches. Sulu also comments that the intruder has slowed to sub-warp speed and is three minutes from Earth orbit. Kirk acknowledges and he, McCoy and Spock go up to the bridge.
Starfleet sends the Enterprise a tactical report on the intruders position. Uhura tells Kirk that V'Ger is transmitting a signal. Decker and "Ilia" come up to the bridge, and she says that V'Ger is signaling the Creator. Spock determines that the transmission is a radio signal. Decker tells Kirk that V'Ger expects an answer, but Kirk doesn't know the question. Then "Ilia" says that the Creator has not responded. An energy bolt is released from V'Ger and positions itself above Earth. Chekov reports that all planetary defense systems have just gone inoperative. Several more bolts are released, and they all split apart to form smaller ones and they assume equidistant positions around the planet.
McCoy notices that the bolts are the same ones that hit the ship earlier, and Spock says that these are hundreds of times more powerful, and from those positions, they can destroy all life on Earth. "Why?" Kirk asks "Ilia." She says that the carbon unit infestation will be removed from the Creator's planet as they are interfering with the Creator's ability to respond and accuses the crew of infesting the Enterprise and interfering in the same manner. Kirk tells "Ilia" that carbon units are a natural function of the Creator's planet and they are living things, not infestations. However "Ilia" says they are not true life forms like the Creator. McCoy realizes V'Ger must think its creator is a machine.
Spock compares V'Ger to a child, and suggests they treat it like one. McCoy retorts that this child is about to wipe out every living thing on Earth. To get "Ilia's" attention, Kirk says that the carbon units know why the Creator hasn't responded. The Ilia probe demands that the Creator "disclose the information." Kirk won't do it until V'Ger withdraws all the orbiting devices. In response to this, V'Ger cuts off the ship's communications with Starfleet. She tells him again to disclose the information. He refuses, and a plasma energy attack shakes the ship. McCoy tells Spock that the child is having a "tantrum."
Kirk tells the probe that if V'Ger destroys the Enterprise, then the information it needs will also be destroyed. Ilia says that it is illogical to withhold the required information, and asks him why he won't disclose it. Kirk explains it is because V'Ger is going to destroy all life on Earth. "Ilia" says that they have oppressed the Creator, and Kirk makes it clear he will not disclose anything. V'Ger needs the information, says "Ilia." Kirk says that V'Ger will have to withdraw all the orbiting devices. "Ilia" says that V'Ger will comply, if the carbon units give the information.
Spock tells Kirk that V'Ger must have a central brain complex. Kirk theorizes that the orbiting devices are controlled from there. Kirk tells "Ilia" that the information cant be disclosed to V'Ger's probe, but only to V'Ger itself. "Ilia" stares at the viewscreen, and, in response, the aperture opens and drags the ship forward with a tractor beam into the next chamber. Chekov tells Kirk that the energy bolts will reach their final positions and activate in 27 minutes. Kirk calls to Scotty on the intercom and tells him to stand by to execute Starfleet Order 2005; the self-destruct command. A female crewmember asks Scotty why Kirk ordered self-destruct, and Scotty tells her that Kirk hopes that when they explode, so will the intruder.
The countdown is now down to 18 minutes. DiFalco reports that they have traveled 17 kilometers inside the vessel. Kirk goes over to Spock's station, and sees that Spock has been crying. "Not for us," Kirk realizes. Spock tells him he is crying for V'Ger, and that he weeps for V'Ger as he would for a brother. As he was when he came aboard the Enterprise, so is V'Ger now--empty, incomplete, and searching. Logic and knowledge are not enough. McCoy realizes Spock has found what he needed, but that V'Ger hasn't. Decker wonders what V'Ger would need to fulfill itself.
Spock comments that each one of us, at some point in our lives asks, "Why am I here?" "What was I meant to be?" V'Ger hopes to touch its Creator and find those answers. DiFalco directs Kirk's attention to the viewscreen. Ahead of them is a structure with a bright light. Sulu reports that forward motion has stopped. Chekov replies that an oxygen/gravity envelope has formed outside of the ship. "Ilia" points to the structure on the screen and identifies it as V'Ger. Uhura has located the source of the radio signal and it is straight ahead. A passageway forms outside the ship as Kirk Spock, McCoy, Decker, and "Ilia" enter a turbolift.
The landing party exits an airlock on the top of the saucer section and walks up the passageway. At the end of the path is a concave structure, and in the center of it is an old NASA probe from three centuries earlier. Kirk tries to rub away the smudges on the nameplate and makes out the letters V G E R. He continues to rub, and discovers that the craft is actually Voyager 6. Kirk recalls the history of the Voyager program--it was designed to collect data and transmit it back to Earth. Decker tells Kirk that Voyager 6 disappeared through a black hole.
Kirk says that it must have emerged on the far side of the galaxy and got caught in the machine planet's gravity. Spock theorizes that the planet's inhabitants found the probe to be one of their own kind--primitive, yet kindred. They discovered the probe's 20th century programming, which was to collect data and return that information to its creator. The machines interpreted that instruction literally, and constructed the entire vessel so that Voyager could fulfill its programming. Kirk continues by saying that on its journey back, it amassed so much knowledge that it gained its own consciousness.
"Ilia" tells Kirk that V'Ger awaits the information. Kirk calls Uhura on his communicator and tells her to find information on the probe in the ship's computer, specifically the NASA code signal, which will allow the probe to transmit its data. Decker realizes that that is what the probe was signaling--it's ready to transmit everything. Kirk then says that there is no one on Earth who recognizes the old-style signal--the Creator does not answer.
Kirk calls out to V'Ger and says that they are the Creator. "Ilia" says that is not logical--carbon units are not true life forms. Kirk says they will prove it by allowing V'Ger to complete its programming. Uhura calls Kirk on his communicator and tells him she has retrieved the code. Kirk tells her to set the Enterprise transmitter to the code frequency and to transmit the signal. Decker reads off the numerical code on his tricorder, and is about to read the final sequence, but Voyager's circuitry burns out, an effort by V'Ger itself to prevent the last part of the code from being transmitted.
"Ilia" says that the Creator must join with V'Ger, and turns toward Decker. McCoy warns Kirk that they only have 10 minutes left. Decker figures out that V'Ger wanted to bring the Creator here and transmit the code in person. Spock tells Kirk that V'Ger's knowledge has reached the limits of the universe and it must evolve. Kirk says that V'Ger needs a human quality in order to evolve. Decker thinks that V'Ger joining with the Creator will accomplish that. He then goes over to the damaged circuitry and fixes the wires so he can manually enter the rest of the code through the ground test computer. Kirk tries to stop him, but "Ilia" tosses him aside. Decker tells Kirk that he wants this as much as Kirk wanted the Enterprise.
Suddenly, a bright light forms around Decker's body. "Ilia" moves over to him, and the light encompasses them both as they merge together. Their bodies disappear, and the light expands and begins to consume the area. Kirk, Spock, and McCoy retreat back to the Enterprise. V'Ger explodes, leaving the Enterprise above Earth, unharmed. On the bridge, Kirk wonders if they just saw the beginning of a new life form, and Spock says yes and that it is possibly the next step in their evolution. McCoy says that its been a while since he "delivered" a baby, and hopes that they got this one off to a good start.
Uhura tells Kirk that Starfleet is requesting the ship's damage and injury reports and vessel status. Kirk reports that there were only two casualties: Lt. Ilia and Captain Decker. He quickly corrects his statement and changes their status to "missing." Vessel status: fully operational. Scotty comes on the bridge and agrees with Kirk that it's time to give the Enterprise a proper shakedown. When Scotty offers to have Spock back on Vulcan in four days, Spock says that's unnecessary, as his task on Vulcan is completed.
Kirk tells Sulu to proceed ahead at warp factor one. When DiFalco asks for a heading, Kirk simply says "Out there, thataway." With that, the Enterprise flies overhead and engages warp drive.
youtu.be/4n2dGwYcp9k?t=8s Star Trek Theme
Kenny explains to me why boobs are so wonderful. I think he thought I was taking a picture which is why he was yelling at me to "click click".
Social Bookmarking is a really simple tool that can offer your Extension audience a great deal of value. It's also a great place to get started with eExtension.
Twenty-two Transylvania County TIME 4 Real Science students advanced to two different state level science research competitions on March 24-25 in Raleigh-Durham, where they presented the results of 11 different year-long research projects. The team secured 19 state-level awards and will advance 11 students to the national and/or international level.
“My favorite part of the science competitions was being able to explain my project to people with minimal background in the scientific field,” said Sam Ballard, a sophomore from Rosman High School (RHS) and a student scientist in the TIME 4 Real Science Program. “When somebody came` over and asked about my project on their own terms, and then began to understand the science behind it, it made me feel so happy.” Ballard and Brevard High School (BHS) freshman Fritz Ruppert worked this year to levitate small particles using ultrasound.
“I think it is essential to remember that these science competitions are more than just competitions - they are chances for you, the scientist, to share and demonstrate your research; to show the world your accomplishments and your failures,” said Ruppert, reflecting on the competitions. “While receiving awards is nice, this is the most important part.”
As part of the North Carolina Student Academy of Science (NCSAS) Competition, students submit an original scientific paper for review by professional scientists and present their work to these scientists and their peers at the North Carolina School of Science and Mathematics. Students also have the honor of hearing from a keynote speaker. This year NCSU Professor Dr. Robert Dunn presented “Six keys to making totally new discoveries in biology before you finish high school.”
Research teacher Jennifer Williams said, “NCSAS is my favorite competition. Students get to share their original work and participate in the excitement of a scientific meeting, much like professional scientists do. First place winners also have the opportunity to present at the American Association for the Advancement of Science (AAAS) meeting alongside scientists from around the world-- a life-changing experience for students passionate about science. This year eight TIME student scientists were selected to present expenses paid at the AAAS meeting in Austin, Texas next year: Aidan Spradlin, Bryce Spradlin, Hannah Lemel, Matthew Bailey, John Nguyen, Sara Megown, Chase Bishop and Alex Eberhardt. Incredible!”
At the NCSAS meeting, students have the opportunity to seek leadership roles . This year, BHS sophomore Chase Bishop ran for NCSAS president-elect and defeated seven other candidates from across the state. “It was inspirational to see that people saw me as a leader and voted for me. In football we are told that we are to be the difference, and I hope that I can be that difference not only in the NCSAS but for the world as a scientist,” Bishop said, He will serve for one year as president-elect and then move into the role of president for a year.
When most people think of science competitions, the North Carolina Science and Engineering Fair (NCSEF) comes to mind. For this competition, students prepare a trifold poster that displays their research. Judges view the boards without the students and then ask the students to defend and elaborate on their work. After the judging, the public is invited to interact with the students and their projects. Like NCSAS, NCSEF models a key component of a professional scientific meeting, the poster presentation.
Emma Dauster, sophomore, said conducting a research project and preparing for NCSEF, “took a lot of hard work and dedication, but being part of the TIME program means always going the extra mile.” Dauster worked with sophomores Cullen Duval and Kylie Evans to study the attraction of mosquitoes to plant and fungal volatiles and win a Grand Award at this year’s NCSEF. The team will travel to Los Angeles from May 14-19 to compete in the International Science and Engineering Fair (ISEF). According to ISEF representatives, “Each year, approximately 1,800 high school students from more than 75 countries, regions, and territories are awarded the opportunity to showcase their independent research and compete for on average $4 million in prizes.” Duval says “it still hasn’t really sunk in yet!”
Junior A. Spradlin reflected on his experiences during the science competitions, “My group and I had the chance to share our research and contribute to the scientific field. Sharing what we discovered with respected scientists that may use our experiments to stem further research is very fulfilling.” A. Spradlin worked with juniors B. Spradlin and Lemel to design a new, safer method to test for Naegleria fowleri (the brain eating amoeba) in local waters.
A. Spradlin added, “As for the competition, I am extremely proud to say that the projects we completed in a small high school lab in Brevard, North Carolina were able to compete with and defeat projects that were conducted in advanced laboratories at Duke University and UNC Chapel Hill.”
The TIME 4 Real Science Program is an intensive, inquiry-based school-day course. Students learn about the process of science as they conduct original scientific research into topics of their own choosing. They are supported by both teacher and scientist mentors as they choose a topic of interest, develop a testable question, design a procedure, collect and analyze data and present their findings.
“TIME is a class that offers students, who like me have a strong interest in science, the ability to really pursue their passion and curiosity in this field. The TIME science program has opened countless doors and led to experiences that have shaped my personal interest in biotechnology, and science in general, so much so that I am currently pursuing a career in this field,” said B. Spradlin.
Current TIME students would like to thank all who have helped with their research during the year including students, teachers, administrators, parents, and numerous scientists and community volunteers. Thanks go to 2016-17 TIME volunteers: Brian Byrd, Neill Cagle, Ora Wells, Ann Farrash, Alan Smith, Inga Meadows, Courtney Long, Scott Stevens, Cindy Carpenter, Jeff Hinshaw, Adam Moticak, Ken Chepenik, Don Wauchope, Gordon Riedesel, David Williams, Jay Case, Sam Farrar, Jeremy Gibbs, and Heidi Bullock. Special thanks go to Dr. Kent Wilcox, without whose help, guidance, and actions the class could not have been possible!
The TIME 4 Real Science Program is a partnership between Transylvania County Schools and NC Cooperative Extension. Funding for the students’ trip was provided by generous donations from the Duke Energy Foundation and from TIME alumnus Abby Williams’ 2016-17 community fundraising campaign. Special thanks goes to the campaign donors that helped make this program year possible: George and Elin Abercrombie, Ann Farash and Paul Onnink, Harriett Walls, Donna and Frank Patton, Bruce and Belinda Roberts, Johnny, Elsa and Ben Strickland, Mark and Page Lemel, Pat Montgomery, Jane and Chris Dauster, John and Nancy Strickland, Marion Petterson, Steve and Mary Arnaudin, Jim and Barb Strickland, Ned Steadman, Abby and Erika Williams, Jessica Good, Jodie DuBrueil, Leah Johnson and Dawn Davenport, Kathie and George Williams,Jennifer Frick-Ruppert, Tracie and Daniel Trusler, Kristi Whitworth, Jeremy Gibbs, Frances Bradburn, Mark and Betsy Burrows, Mike Judd, Laura Patch, Mark and Ameran Tooley, Brooke Burrows, Seyl Park and John Burrows.
FOR MORE INFORMATION or to indicate an interest in volunteering or donating to the program, please visit our website at time4realscience.org or contact Jennifer Williams, BHS Science Instructional Leader and TIME 4 Real Science Co-director, at jwilliam@tcsnc.org .
Transylvania County State Level Science Awards:
A. Spradlin, B. Spradlin and Lemel: An Evaluation of Local, Thermally Polluted Lakes for the Presence of Naegleria fowleria via PCR Without Hazardous Cultivation: 1st place Biotechnology and AAAS Grand Award (NCSAS); 3rd place Biology B and 2nd place, Water Works Award (NCSEF).
Dauster, Evans and Duval: Olfactometer assays to measure the response of Culex quinquefasciatus to plant and fungal volatiles: 1st place Biology A and ISEF Grand Award (NCSEF); 2nd place Behavioral Science (NCSAS).
John Nguyen and Matthew Bailey: Oligochaete Populations in Transylvania County Trout Streams: A Risk Assessment of Susceptibility to the Whirling Disease Parasite, Myxobolus cerebralis: 1st place Environmental Science and AAAS Grand Award (NCSAS); Western Representative (NCSEF).
Bishop and Alex Eberhardt: Feasibility of Cultivating Arthrospira platensis as a Food Source for Mars Exploration and Colonization: 1st place Earth and Space Science and AAAS Grand Award (NCSAS); Western Representative (NCSEF).
Sara Megown: The Antifungal Effect of Plant Extracts on Candida albicans: 1st place Biological Sciences and AAAS Grand Award (NCSAS).
Ruppert and Ballard: Particle Manipulation by an Acoustic Levitator: 3rd place Technology and Engineering (NCSAS); 3rd place Army Award, Engineering, (NCSEF).
Bain Brown and Nicole Rideout: Screening Kudzu Associated Insects and Fungi for Enzymes with Potential Application in Aqueous Oil Extraction: 3rd place Biological Sciences (NCSAS); Western Representative (NCSEF).
Emily Trusler and Elise Poche: Isolation and Identification of Entomopathogenic Fungi for Use in Mosquito Control: 2nd Place Biological Sciences (NCSAS).
Carly Tabor and Lily Harris: Megacopta cribraria Attraction to Plant Volatiles: Western Representative (NCSAS).
Jasmine Gillespie: Toxicity of Nightshade Plants to the Freshwater Clam Corbicula fluminea: Western Representative, (NCSAS).
Caleb Fore: Developing a Cost Effective Solar Array While Capturing Energy for Heating Water: Western Representative (NCSAS).
Photo captions:
1: Twenty-two Transylvania County TIME 4 Real Science students made an impact at two recent state level science competitions. Eleven students advance to national and international competitions.
2: Chase Bishop (left), new president-elect for the NC Student Academy of Science, joins his partner Alex Eberhardt in congratulating another state level NCSAS winner. Chase and Alex studied the potential of using Martian resources to grow Spirulina, a potential source for nutrition in future Martian settlements.
3: Kylie Evans and Cullen Duval test mosquitoes in their homemade olfactometer. The team discovered that carnations are strongly attractive to mosquitoes and a new fungus isolated from kudzu repels them.
4: Elise Poche counts fungal spores using a hemocytometer and contrasting light microscope to prepare a spore concentration for dosing mosquito larvae.
5: Emily Trusler uses DNA analysis to identify entomopathogenic fungi isolated from local soil and tree holes. Trusler and her partner Elise Poche studied the fungi’s potential to control mosquito larvae.
6: Jasmine Gillespie prepares a dose of snuff. Gillespie worked with her partner Noah Graham to evaluate the sublethal toxicity of tobacco on golden clams.
7: Emma Dauster retrieves mosquitoes for testing. She and her partners Kylie Evans and Cullen Duvall will represent North Carolina at the International Science and Engineering Fair in Los Angeles next month.
8: Sara Megown tests the effect of herbal extracts on Candida albicans, the causative agent of yeast infections. She found that Goldenseal extract inhibits the growth of yeast in a petri dish. She also tested the extract in living wax moth larvae with some promising, if inconclusive results.
9: Matthew Bailey works to analyze DNA from oligochaetes collected from local streams. Bailey worked with partner John Nguyen to assess local susceptibility to whirling disease, a devastating trout pathogen.
@ 2017, Transylvania County Schools, TIME 4 Real Science. All rights reserved.
Ok here it is. I took one image of the model using the strobes . I had the camera on Auto bracket mode , so the dark frame was taken immediately after that, before the flashes could recharge. The dark frame is for the outside detail coming in through the cracks in the door and the first shot is for the model only. LAter.. I had the model walk out and took a bunch of different exposures of the barn by itself. I used photomatix Image blending to compile them. Strobes were used in that image as well but were moved to different places for each frame to ensure an even distribution. later in photoshop I used the pen tool to vector out the model and created a mask ( Bottom Right) since the hair was really difficult, I chopped it off with the pen tool mask and duplicated the original (1) picture, placed it on top and set the blend mode to either overlay or multiply... whatever one leaves lighter (hair) detail and makes darker areas transparent. Thats how I got the hair edges so finite. A separate mask was also used to get the outside detail from the second image and place it on top of layer 3 so that it appears that My camera has that kind of dynamic range. :) YEah.. I cheated :) other than that, I used the basic retouching like skin smoothing and some toning using curves. whole thing took about an hour and a half.
Link to final img
www.flickr.com/photos/40889933@N07/4879681429/in/photostr...
.... Catania ....
.... Catania ....
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Fear of the unknown, the fear of losing own physical or mental health, or worse, having already lost it, possible problems with work (if a work has it), old age advancing, awareness of the existence of a Higher Being, are just some of the reasons that push people to search for a contact with the Divine, with the supernatural, leading them to plead for help, but this is not enough to completely explain the close link fact of absolute devotion and enormous affection that the people of Catania (province) have towards their young martyr Agatha; an entire city partecipate in these days to ceremony and procession, one can not help but ask this question, what binds in such a profound and peculiar citizens to their Patron Saint Agata? Maybe I was lucky enough to capture photographically what is a partial response: a child at a very early age is brought to the window from her mother while passing the float of St. Agatha, so it's easy to understand... the devotion and attachment to the Martyr starts very young , transmitted by their parents as a treasure to be preserved and grow throughout their lives, which leads you in the days of the feast to a great collective.
This is a short-long report I did this year 2016, in the city of Catania (Sicily) in occasion of the feast of her patron saint Agatha, which took place on the 3, 4 and 5 February (this dates commemorates the martyrdom of the young Saint), and on 17 August too (this date celebrates the return to Catania of her remains, after these had been transferred to Constantinople by the Byzantine general Maniaces as war booty, and there remained for 86 years), when the Sicilian city is dressed up to feast, with a scent of orange blossom and mandarins, and its citizens show that they possess an extraordinary love and bond with the young martyr saint Agatha.
The religious sicilian feast of Saint Agatha is the most important feast of Catania, its inhabitants from five centuries, during the three days of the feast in honor of her "Santuzza" (young Saint), create a unique setting, with celebrations and rituals impressive, which means that this event is regarded as the third religious festival in the world (some say the second ...) after the "Semana Santa" in Seville and the "Corpus Christi" in Cuzco, Peru. Unlike other religious holidays, more sober, to Sant'Agata highlights a vocation exuberant typical of the south Italy, who loves to combine the sacred with the profane.
The cult of the young Santa dates back to the third century, when the teenager Agatha was martyred for refusing the roman proconsul Quintiziano. One year after the death of the young Agatha, on 5 February of the year 252, his virginal veil was carried in procession, and it is said it was able to save Catania from destruction due to a devastating eruption of Mount Etna.
The festivities begin with the procession of Candlemas (this year were in greater number, perhaps 14 instead of the 11 years of the other years); the "Candlemas" are giant Baroque wooden "candlesticks" paintings in gold, each representing an ancient guild (butchers, fishmongers, grocers, greengrocers, etc.), which are brought by eight devotees; the "cannalore" (candlemas) anticipate the arrival of the "float" of Saint Agatha during the procession. Devotees, men and women, wearing a traditional garment similar to a white bag, cinched at the waist by a black rope, gloves and a white handkerchief, and a black velvet cap, and it seems that such clothing evoke nightgown with the qule the Catanese, awakened with a start by the touch of the bells of the Cathedral, welcomed the naval port, in 1126, the relics of the Holy which fell from Constantinople. On float, consisting of a silver chariot sixteenth of thirty tons, which is driven by a double and long line of devotees with the robust and long ropes, takes place the bust of Saint Agatha, completely covered with precious stones and jewels. On February 4, the parade celebrates the so-called "external path" that touches some places of martyrdom in the city of Catania; the next day, the 5 instead the procession along the "aristocrat path", which runs along the main street, Via Etnea, the parlor of Catania. On this day the devotees carry on their shoulders the long candles of varying thickness, there are some not very big, others are fairly heavy, but some skim exceptional weights.
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La paura dell’ignoto, il timore di perdere la salute fisica o psichica, o peggio, averla già persa, possibili problemi col lavoro (per chi un lavora l’ha) o peggio non averlo dovendo così “inventarsi” la giornata, la vecchiaia che avanza, la consapevolezza dell’esistenza di un Essere Superiore, sono solo alcuni dei motivi che spingono gli uomini a cercare un contatto col Divino, col Sovrannaturale, portandoli ad invocare il Suo aiuto, ma tutto ciò non basta assolutamente a spiegare lo stretto legame fatto di assoluta devozione ed enorme attaccamento che gli abitanti di Catania (e provincia) hanno nei confronti della loro “Santuzza” la giovanissima martire Agata; nel vedere partecipare quella che sembra essere una città intera a questi giorni di rito e processione, non ci si può non porre questa domanda, cosa lega in maniera così profonda e peculiare i cittadini Catanesi alla loro Santa Patrona Agata? Forse ho avuto la fortuna di cogliere fotograficamente quella che è una risposta parziale e certamente non unica alla domanda: un bimbo in tenerissima età viene portato alla finestra dalla sua mamma mentre passa la vara di S.Agata, ecco… la devozione e l’attaccamento alla giovanissima Martire inizia da piccolissimi, trasmessa dai propri genitori (e non solo…) come un tesoro da custodire e coltivare per tutta la vita, che porta che nei giorni della festa ad un fantastico rito collettivo al quale nessun Catanese sembra non possa o non voglia rinunciare.
Questa è un breve e lungo report, da me realizzato nel febbraio di quest’anno 2015, nella città di Catania (Sicilia) in occasione della festa della sua giovane santa patrona Agata, che ha avuto luogo come ogni anno il 3, il 4 ed il 5 di febbraio (questa data commemora il martirio della Santa giovinetta), festa che viene ripetuta anche il 17 agosto (questa data rievoca il ritorno a Catania delle sue spoglie, dopo che queste erano state trasferite a Costantinopoli da parte del generale bizantino Maniace come bottino di guerra, spoglie che ivi rimasero per 86 anni); per questa occasione la città siciliana è vestita a festa con profumi di fiori d'arancio e mandarini, coi suoi cittadini che mostrano di possedere uno straordinario amore e legame con la giovane martire Agata.
Gli abitanti di Catania, oramai da cinque secoli, nei tre giorni della festa in onore della "Santuzza", danno vita ad una scenografia unica, con celebrazioni e riti imponenti, che fanno si che questo evento sia considerato come la terza festa religiosa al mondo (qualcuno dice la seconda ...) dopo la "Semana Santa" di Siviglia ed il "Corpus Domini" a Cuzco, in Perù. A differenza di altre feste religiose, più sobrie, quella di Sant'Agata mette in luce una vocazione esuberante tipica del meridione, che ama unire il sacro col profano.
Il culto della giovane Santa risale al terzo secolo, quando l'adolescente Agata fu martirizzata per aver rifiutato il proconsole romano Quintiziano. Un anno dopo la morte della giovane Agata, avvenuta il 5 febbraio dell'anno 252, il suo velo virginale venne portato in processione, e si narra esso riuscì a salvare Catania dalla sua distruzione a causa di una devastante eruzione del vulcano Etna.
I festeggiamenti iniziano con il corteo delle "candelore", queste sono dei giganteschi e pesanti "candelabri" in legno, in stile barocco, dipinti in oro, ognuna rappresentante una antica corporazione (macellai, pescivendoli, pizzicagnoli, fruttivendoli, ecc.), che vengono portati da otto devoti, le quali "cannalore" durante la processione anticipano l'arrivo della "vara" di Sant'Agata. I devoti, sia donne che uomini, indossano un tipico indumento simile ad un sacco bianco, stretto in vita da una cordicella nera, guanti ed un fazzoletto bianchi, ed infine una papalina di velluto nero, sembra che tale abbigliamento rievochi la camicia da notte con la quale i Catanesi, svegliatisi di soprassalto dal tocco improvviso delle campane del Duomo, accolsero al porto navale, nel 1126, le reliquie della Santa che rientravano da Costantinopoli. Sulla vara, costituita da un carro argentato cinquecentesco di trenta quintali, trainata da una doppia e lunghissima fila di devoti tramite delle robuste e lunghe funi, prende posto il busto di Sant'Agata, completamente ricoperto di pietre preziose e gioielli. Il 4 febbraio, il corteo compie il cosiddetto "giro esterno" che tocca alcuni luoghi del martirio nella città catanese; il giorno dopo, il 5, il corteo percorre il "giro aristocratico", che percorre la strada principale, la via Etnea, salotto buono di Catania. In questo giorno i devoti portano in spalla dei lunghi ceri di vario spessore, ce ne sono alcuni non molto grossi, altri sono discretamente pesanti, ma alcuni sfiorano pesi eccezionali.
This is a photograph is one of a set of photographs from the Castlepollard 5KM Road Race and Fun Run 2013 which was held in Castlepollard, Co. Westmeath, Ireland on Wednesday 13th August 2014 at 20:00. The race is hosted by North Westmeath Athletic Club. The race has grown in stature and popularity over the years and is now one of the most well attended road races in the midlands. The race offers prizes in all categories. Castlepollard 5KM Road Race attempts to support young runners and walkers by organising a range of underage races around the town square before the adult race at 20:00. Profits from the race go towards grassroots athletics in the region - North Westmeath Athletics, Schools Cross Country, and local community games.
Reading on a Smartphone or tablet? Don't forget to scroll down further to read more about this race and see important Internet links to other information about the race! You can also find out how to access and download these photographs.
The Castlepollard 5KM can be considered as the final major race in summer road racing in the midlands as with the fading light of the late summer comes less opportunities to hold races in the evening time. Castlepollard is a small town located in North County Westmeath amongst the lakes of Lough Lene and Lough Derravagh. One of the enduring symbols of the Castlepollard 5KM is the tireless work of Andy MacEoin of North Westmeath AC who has been a visitor to almost every road race in the Midlands and beyond over the past number of months to publicize the event. Many of the participants tonight will have seen Andy's strategically placed advertising signs around other road race routes. Certainly this work, and that of many other members of North Westmeath AC, has paid off well.
The race begins near the center of the town square and proceeds directly out the R395 towards Coole and Edgeworthstown. The first KM is flat and quick allowing the field to spread out. The race then enters the Tullynally Castle estate and proceeds up the tree-lined avenue. The gardens, like the castle are on a grand scale, taking in nearly 12 acres. This allows the race to make a big loop of the gardens with a quick downhill stretch followed by a sharp climb before the race rejoins it's outgoing path for the final 1.5KM of the race. The final 1100M from the gate of the Castle grounds to the finish is as the first - fast and flat and allows for a great finish passing the GAA grounds with finish line just outside the local Fire Station.
One of the show pieces of the race landscape is Tullynally Castle. The name Tullynally is an adaption of 'Tulaigh an Eallaigh' – the Hill of the Swan. The hill overlooks Lough Derravaragh, the legendary lake of the Children of Lir who were turned into swans. Tullynally Castle is still a family home to this day. Details of visitor times and other information is available on the links below.
This year over 450 participants took part in the race. This represented another great attendance. Last year's Castlepollard 5KM set the bar very high for future races with a record participation of just under 470 on the night. The race in 2013 showed an increase of over 100 participants from the previous record of 366 set at the 2012 event. It goes without saying that the Castlepollard 5KM has become one of the "must do" road race events in the midlands. Everything that is good about club road racing in Ireland can be found here.
We have a large set of photographs from the event today. The full set is accessible at: www.flickr.com/photos/peterm7/14714159280/ - They were taken at the start and finish of the event.
2014 Castlepollard 5KM Results: www.precisiontiming.net/result.aspx?v=2115
2013 Castlepollard 5KM Results: www.precisiontiming.net/result.aspx?v=1444
2012 Castlepollard 5KM Results: www.precisiontiming.net/result.aspx?v=960
Our Flickr Photographs from Castlepollard 5KM 2013: www.flickr.com/photos/peterm7/sets/72157645912529346/
Our Flickr Photographs from Castlepollard 5KM 2011: www.flickr.com/photos/peterm7/sets/72157627404031092/
Our Flickr Photographs from Castlepollard 5KM 2010: www.flickr.com/photos/peterm7/sets/72157624655001130/
Our Flickr Photographs from Castlepollard 5KM 2009: www.flickr.com/photos/peterm7/sets/72157622023529006/
Timing and event management was provided by Precision Timing. Results are available on their website at www.precisiontiming.net/result.aspx?v=2100 with additional material available on their Facebook page (www.facebook.com/davidprecisiontiming?fref=ts) See their promotional video on YouTube: www.youtube.com/watch?v=c-7_TUVwJ6Q
Reading on a Smartphone or tablet? Don't forget to scroll down further to read more about this race and see important Internet links to other information about the race! You can also find out how to access and download these photographs.
Can I use these photographs directly from Flickr on my social media account(s)?
Yes - of course you can! Flickr provides several ways to share this and other photographs in this Flickr set. You can share to: email, Facebook, Pinterest, Twitter, Tumblr, LiveJournal, and Wordpress and Blogger blog sites. Your mobile, tablet, or desktop device will also offer you several different options for sharing this photo page on your social media outlets.
We take these photographs as a hobby and as a contribution to the running community in Ireland. Our only "cost" is our request that if you are using these images: (1) on social media sites such as Facebook, Tumblr, Pinterest, Twitter,LinkedIn, Google+, etc or (2) other websites, blogs, web multimedia, commercial/promotional material that you must provide a link back to our Flickr page to attribute us.
This also extends the use of these images for Facebook profile pictures. In these cases please make a separate wall or blog post with a link to our Flickr page. If you do not know how this should be done for Facebook or other social media please email us and we will be happy to help suggest how to link to us.
I want to download these pictures to my computer or device?
You can download the photographic image here direct to your computer or device. This version is the low resolution web-quality image. How to download will vary slight from device to device and from browser to browser. However - look for a symbol with three dots 'ooo' or the link to 'View/Download' all sizes. When you click on either of these you will be presented with the option to download the image. Remember just doing a right-click and "save target as" will not work on Flickr.
I want get full resolution, print-quality, copies of these photographs?
If you just need these photographs for online usage then they can be used directly once you respect their Creative Commons license and provide a link back to our Flickr set if you use them. For offline usage and printing all of the photographs posted here on this Flickr set are available free, at no cost, at full image resolution.
Please email petermooney78 AT gmail DOT com with the links to the photographs you would like to obtain a full resolution copy of. We also ask race organisers, media, etc to ask for permission before use of our images for flyers, posters, etc. We reserve the right to refuse a request.
In summary please remember when requesting photographs from us - If you are using the photographs online all we ask is for you to provide a link back to our Flickr set or Flickr pages. You will find the link above clearly outlined in the description text which accompanies this photograph. Taking these photographs and preparing them for online posting does take a significant effort and time. We are not posting photographs to Flickr for commercial reasons. If you really like what we do please spread the link around your social media, send us an email, leave a comment beside the photographs, send us a Flickr email, etc. If you are using the photographs in newspapers or magazines we ask that you mention where the original photograph came from.
I would like to contribute something for your photograph(s)?
Many people offer payment for our photographs. As stated above we do not charge for these photographs. We take these photographs as our contribution to the running community in Ireland. If you feel that the photograph(s) you request are good enough that you would consider paying for their purchase from other photographic providers or in other circumstances we would suggest that you can provide a donation to any of the great charities in Ireland who do work for Cancer Care or Cancer Research in Ireland.
We use Creative Commons Licensing for these photographs
We use the Creative Commons Attribution-ShareAlike License for all our photographs here in this photograph set. What does this mean in reality?
The explaination is very simple.
Attribution- anyone using our photographs gives us an appropriate credit for it. This ensures that people aren't taking our photographs and passing them off as their own. This usually just mean putting a link to our photographs somewhere on your website, blog, or Facebook where other people can see it.
ShareAlike – anyone can use these photographs, and make changes if they like, or incorporate them into a bigger project, but they must make those changes available back to the community under the same terms.
Creative Commons aims to encourage creative sharing. See some examples of Creative Commons photographs on Flickr: www.flickr.com/creativecommons/
I ran in the race - but my photograph doesn't appear here in your Flickr set! What gives?
As mentioned above we take these photographs as a hobby and as a voluntary contribution to the running community in Ireland. Very often we have actually ran in the same race and then switched to photographer mode after we finished the race. Consequently, we feel that we have no obligations to capture a photograph of every participant in the race. However, we do try our very best to capture as many participants as possible. But this is sometimes not possible for a variety of reasons:
►You were hidden behind another participant as you passed our camera
►Weather or lighting conditions meant that we had some photographs with blurry content which we did not upload to our Flickr set
►There were too many people - some races attract thousands of participants and as amateur photographs we cannot hope to capture photographs of everyone
►We simply missed you - sorry about that - we did our best!
You can email us petermooney78 AT gmail DOT com to enquire if we have a photograph of you which didn't make the final Flickr selection for the race. But we cannot promise that there will be photograph there. As alternatives we advise you to contact the race organisers to enquire if there were (1) other photographs taking photographs at the race event or if (2) there were professional commercial sports photographers taking photographs which might have some photographs of you available for purchase. You might find some links for further information above.
Don't like your photograph here?
That's OK! We understand!
If, for any reason, you are not happy or comfortable with your picture appearing here in this photoset on Flickr then please email us at petermooney78 AT gmail DOT com and we will remove it as soon as possible. We give careful consideration to each photograph before uploading.
I want to tell people about these great photographs!
Great! Thank you! The best link to spread the word around is probably http://www.flickr.com/peterm7/sets
I could see the tower of a church from the main road. I saw it from a good two miles away, towering over the mature trees of a wood.
It must be one heck of a church I thought, turning down the lane leading to it, to find the lane lead to Worstead.
Worstead: that explained it. A village so associated with wool, a type of woolen cloth is named after it.
Beside the church is the market square, lined with fine buildings, and to the west, St Mary. A huge cathedral of a church. After snapping the village, I walk to the porch on the south side and go in, smiling.
I was met by a warden who saw the look of delight on my face, and took me on a grand tour. How lucky was I?
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In the reign of Edward the Confessor, the lordship of this town belonged to the abbot of St. Bennet of Holm, with 2 carucates and an half of land, 8 villains, 30 borderers, 2 carucates in demean, 3 among the tenants, 8 acres of meadow, paunage for 16 swine, a mill, and 3 socmen, valued at 60s. and at the survey at 4l.
There were 2 churches with 28 acres, valued therein, and was for the provision of the monks.
At the survey, Robert, an officer of the cross-bow-men, held it of the abbot; it was one leuca long, and half a leuca broad and a perch, and paid 18d. gelt. St. Bennet's abbey held also in the said town, in King Edward's time, a carucate of land, with 2 villains, 10 borderers, one carucate in demean, and 2 among the tenants and 2 acres of meadow, &c. valued at 40s. (fn. 1)
Odo, son of Robert, the cross-bowman, assumed, according to the custom of that age, the name of Warsted, from this his town and lordship; he held it of the abbot by one knight's fee, being the gift of King Canute to the abbey on his foundation of it. (fn. 2)
This Odo. and Robert his son, gave lands to the abbey, and the mill at Bordestede. He was father of Peter, whose son Philip held one fee in the 20th of Henry III.
Nicholas son of Philip de Wursted, gave to the abbot all his lands here by deed, dated in the 2d of Edward I. Henry being then abbot.
Richard de Worstede was also a son of Odo, and had by Margaret his wife, daughter of Robert de Manteby, Sir Robert de Worstede, who died sans issue.—This Sir Robert and Sir John de Worstede, were witnesses to a deed of confirmation, of Jeffrey, son of Bartholomew de Glanvile, to Bromholm priory.
The temporalities of the abbot in 1428, were 3l. 12s. ob. q. This came at the Dissolution, to the see of Norwich; and in the 3d and 4th of Philip and Mary, was farmed of the Bishop, at 41s. and 3d. per ann. by Bertram Themilthorp.
The prior of Pentney had a lordship, granted to that house by John de Worstede, containing a messuage, a carucate of land, a mill, 50s. rent, 10 acres of wood, with the whole pond of Worstede and Crowbeck, and the whole alder carr, regranted by Simon the prior, to John for life.
In the year 1328, the temporalities of this prory were valued at 8l. 10s. 4d.—On the Dissolution, May 22, in the 36th of Henry VIII. it was granted to John Spencer.
The prior also of Hempton had a manor, valued with a mill, &c. at 4l. 8s. 11d. which on the Dissolution was granted as above, to John Spencer. Leonard Spencer and Catherina his wife, sold both these lordships to Robert Paston, and Thomas Thimblethorp, with their appertenances in Sloley, Westwick, &c. on June 3, in the 8th of Elizabeth; and after they are said to be aliened to — Utber, and so to — Mitson.
Matthew de Gunton had a manor here which he granted to William, son of William de Stalham, on his marriage with Isabel his daughter, being 49s. 3d. rent. This came to Sir Jeffrey Wythe, by his marriage with the daughter and heir of Sir William Stalham.
In the 9th of Edward II. Nicholas de Salicibus or of the Willows, and Elen his wife, conveyed to Jeffrey Wythe, and Isabel his wife, the 5th part of 28 messuages, 114 acres of land, 5 of turbary, with 27s. and 8d. rent here, in Dilham and Smalburgh, settled on Isabel; and Wynesia, widow of Sir Oliver Wythe, released to William Dunning of this town, all her right of dower in this town, and Westwick.
After this it came to Sir William Calthorp, by the marriage of Amy, daughter and heir of Sir John Wythe, and was sold by Edward Calthorp, Esq. of Kirby Cane, December 8, in the 21st of Henry VIII. to Leonard Spencer of Blofield, Gent. for 40l. in hand paid, and 40 marks more on full assurance being made. John Spencer was lord in the 2d of Edward VI. and Leonard Spencer in 1572.
Erpingham and Gaines's manor in Irstede, held by John Gross, Esq. at his death in 1408, which he left to his widow Margaret, extended into this town. John Skarburgh, Gent. had a prœcipe to deliver it to Miles Bayspoole, Gent. in the first of James I.
Before this, in the 17th of Elizabeth, William Chytham conveyed it to William Tymberley. The Grosses were early enfeoffed of a lordship under the abbot of Holm. Reginald le Gross was lord in the reign of Henry III. and had a charter for a weekly mercate on Friday.
Sir Oliver de Ingham held here and in Ingham, a knight's fee of Robert de Tateshale, in the first of Edward I. This came afterwards by the heiress of Ingham to the Stapletons; and in the 2d of Richard II. Sir Roger Boys, &c. trustees, aliened to the prior of the Holy Trinity of Ingham, a messuage, with 84 acres of land, 3 of meadow, one of pasture, in Worstede and Scothow, by license.
Thomas Moore, &c. aliened to the said convent, in the 16th of that King, 8 messuages, 221 acres of land, 22 of meadow, 4 of moor, and the rent of 11s. 11d. per ann. in this town, Ingham, Walcot, &c. held of the honour of Eye.
In the 3d of Henry IV. the prior's manor, late Sir Oliver de Ingham's, was held of Sir Constantine Clifton, of the barony of Tateshale.
The prior of Bromholm had also a lordship. In the 3d of Henry IV. the heirs of William Smalburgh held here and in Barton, &c. half a fee of the prior, with William Sywardby, and they of the Earl of Suffolk, as part of the honour of Eye, in 1428. The temporalities of this monastery were 104s. 2d. ob.
After the Dissolution, on May 26, in the 6th year of Edward VI. it was granted to Henry Grey Duke of Suffolk.
William Gillet, son and heir of William, had a messuage, a garden, 100 acres of land, 6 of meadow, 20 of pasture, and 2 of wood, called Fenn's and Skitt's, in the 23d of Elizabeth. John Kempt aliened it September 1, in the 7th of King James I. to Edmund Themilthorpe.
Thomas Seive of Worsted, had land here by the marriage of Margarel, one of the daughters of Sir James de Ilketeshale, Knt. of Suffolk, in the reign of Henry VI. she dying about the 30th of that King, left 3 daughters and coheirs; Cecilia, married to John Ovy, who left his lands here by will, in 1472, to Thomas his son, &c. by Emme his wife. Jane, a daughter and coheir of Seive, married William Smith; and Margaret, the 3d, Thomas Jeffrey.
The tenths were 14l. 10s. ob. q Deducted 1l. 19s. 1d. ob.
The town is seated in a flat country, and has a weekly mercate on Saturday
Worsted stuffs are said to have taken that name from their being first manufactured here. I find them mentioned in the 2d year of Edward III. and the weavers and workers were then by parliament enjoined to work them up to a better assise than they had done; and an enquiry was to be made after the behaviour of Robert P - - - the alnager for these stuffs.
Many privileges were after granted to the workers of them, Ao. 1 Richard II. &c. the merchants came into England, as appears in the 37th of Edward III. to purchase them.
The Church is dedicated to St. Mary, has a nave, 2 isles, and a chancel covered with lead, and a square tower with 6 bells, and was a rectory in the patronage of the family of De Worstede.
Sir Robert de Worsted, son of Richard de Worstede, gave by deed, (fn. 3) sans date, to the priory of Norwich, the patronage of this church, about the beginning of the reign of King Henry III. to which Sir John de Wirstede, Bartholomew de Reedham, Eustace de Berningham, &c. were witnesses; and by another deed, he gave to them the chapel of St. Andrew, in this town: witnesses, Sir G. de Bocland, John de Wirstede, Jordan de Soukeville, then an itinerant justice in Norfolk, which was confirmed by Pandulf Bishop of Norwich.
He also gave them lands with certain villains, the abbot of Holm also confirmed it.
Sir Reginald le Gross quitclaimed all his right in the aforesaid church and chapel, to Simon the prior, and the convent of Norwich.
Thomas de Blundevile Bishop of Norwich, also confirmed to them the said church, to take place on the decease of John de Wurchestede, and Adam de Wurchestede, who then held it in 1226; and in 1256, on the 8th of the calends of August, a vicarage was settled on the appropriation of the said church to the monks of Norwich, when a manse or house was given to the vicar, with an acre of land, by the chapel of St. Andrew with all the altarage of the church, (except the tithes of the mills) and the rents of assise belonging to the said chapel, and the oblations thereof; but if the oblations and profits of the said chapel exceeded 5 marks, the remainder was to go to the prior and convent, and the vicar was to repair the said chapel, and to find all ornaments, &c.
The vicar was also to have tithe of flax, hemp, and all other small tithes, it was appropriated to the prior's table, and to the cellarer of the priory; but after this, in the first of April following, it was appropriated entirely to the prior's table, and the church of Hemlington in Norfolk, appropriated to him instead of this.
In the reign of Edward I. there belonged to the appropriated rectory, a house, with 27 acres and a rood of land, and the church was valued at 25 marks, the vicarage at 5l. Peter-pence, 12d. and the portion of Kerbrook preceptory was 3s.—The prior had also a manor, Edward I. in his 35th year granting him free warren.
Vicars.
1256, Warin de Festorton, instituted vicar, presented by the prior and convent of Norwich.
John occurs vicar in 1299.
1304, Edmund Johnes, vicar.
Peter de Reynham, vicar.
1346, William de Aldeby.
1353, Oliver de Wytton.
1355, Roger de Felthorp.
1357, John de Massingham.
1365, John de Kynneburle; in his time, Ao. 2d of Richard II. the chancel of this church was new built; the prior granted 13 oaks out of Plumsted wood, and timber also out of St. Leonard's wood; and the expenses in money were 24l. 4l. 4d.
1386, Edmund Martyn, vicar.
On the dissolution of the priory, the manor belonging to it, with the rectory, and the patronage of the vicarage, were granted to the dean and chapter of Norwich; and the vicarage is valued at 10l. per ann.
Mr. Henry Aldred, vicar.
In 1603, William Fleming, vicar, returned 296 communicants 1730.
1660, Edmund Wharton, (fn. 4) occurs vicar.
Mr. William Berney.
Richard Oram, by the dean and chapter of Norwich.
1762, Ephr. Megoe.
On a gravestone in the chancel,
Hic lapis in pannis Spicer tenet ossa Johannis Qui Quadringentesimo pius XL et iii - - - - Anno.
Hic jacet D'ns. Johs. Yop. quo'da' Rector. Ecclie de Boton.
¶Sir Robert Camownde, priest, was buried in 1482, in the chapel of St. John, of this church, and wills that all the said chapel be paved with marbyll stone, and to the gravestone of John Ovy, with his goods. (fn. 5) —Richard Watls buried in St. John Baptist's chapel 1509, and I will have a prest to sing and pray 6 years in the church except the Fryday in ev'ry week, in the chapel of St. Andrew of Worsted. Agnes Watts, his widow, buried in the said chapel, 1529, and benefactrix to the guilds of our Lady and St. Thomas, and to the repair of St. Andrew's chapel, and gives meadow land to find two lamps in the church for ever, if the King's laws will permit, otherwise to be sold and to buy cattle for that purpose.
Here was also St. John Baptist's guild. In the church were these arms; Gules, on a fess, argent, three flowers, azure, between three popinjays, borne by—prior of Norwich. Argent, a cross, sable, the priory arms. Calthorp and Stapleton.
www.british-history.ac.uk/topographical-hist-norfolk/vol1...
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As a measure of how civilised East Anglia is, it is a simple and cheap matter to explore the region by train and bicycle. There is a flat rate of nine pounds a day for unlimited travel between stations in Suffolk, Norfolk and East Cambridgeshire. You can take a bike on any train for a pound, although in reality conductors rarely charge for this service. This practice dates back to pre-privatisation days, and Anglia Railways and One Trains have continued to honour it, for which I am mightily grateful. The Suffolk and Norfolk Churches sites would not be so extensive without it.
I left Ipswich at twenty to eight. It was a thinly bright April morning, the sun without power beyond dazzling through the haze in the eastern sky. I was glad of my jacket, but also glad I had sun glasses with me - it was going to be a perfect day for a bike ride.
As the train plodded through Ipswich's monotonous northern suburbs, I examined the ordnance survey map. I flicked through Pevsner and Mortlock, as industrial units gave way to green fields, copses and the winding Gipping. Restless, I gazed out the window. A swan awoke on a lake near Needham Market, stretching itself and beating its wings into life. Crows raided a skip on rubble near the Stowmarket paint factory. Then we were really in the countryside, rushing headlong through the sleepy fields beyond Haughley and Mendelsham. Near Finningham, a large female deer cowered silently in the hedge, not ten metres from the track. A few minutes later, and a wise old hare huddled in a furrow, flat-eared, patient.
The train pulled into the gathering surprise of Norwich. I hauled my bike a couple of platforms over to the Sheringham line. Other people out for the day got on, including a couple dressed in vintage railway costumes. I assumed they were bound for the steam line at Sheringham. Again, the monotony of another city's suburbs petered out into agricultural business, this time in bright sunshine, and so it was that just after nine o'clock we arrived at Worstead station. I was the only person to get off. "See you later" called the conductor cheerily as I rode off of the platform into the lane, and of course he was right. There is only one train that shuttles back and forth along this line all day, and he was in charge of it.
I cycled from the station up into the village, a distance of about two miles. I didn't pass anyone, and here in the large village there was nobody about, just a fat cat lazily rolling in the village square. The sun was cutting the haze, the sky wide and blue. It was like being in France.
The church is absolutely enormous, and hemmed in a tight little graveyard. My resolution to take more distant shots went right out the window. Like Salle, and Southwold in Suffolk, St Mary was all built in one go, pretty much. This happened in the late 14th century. As at Salle, it is reflective of a large number of bequests from different people over a short period rather than anyone fabulously rich doing it on their own, and the money, of course, came from wool. Worstead is still the name of a fabric today.
I said it was pretty much built at one go, but there was still plenty of money about in the 15th century to raise the clerestory and install a hammerbeam roof. This seems to have been such an ambitious project that flying buttresses had to be installed on top of the aisles to hold the top of the nave up, an expedient measure that has left the building both interesting and beautiful.
Inside, I feared another Happisburgh, but it was gorgeous. Stepping out of the sunlight into the slight chill of a vast open space, I wandered around feasting on this stunningly lovely building.
As regular users of the sites will know, I don't always warm to big churches, but St Mary is so pretty inside that it is hard not to love it. This is partly helped by the removal of all pews and benches from the aisle. Those that remain in the body of the church are lovely 18th century box pews, quite out of keeping with the medieval nature of the rest of the building, but quirky and oddly delightful. The great tower arch is elegant, and is thrown into relief by the towering font cover. The ringing gallery under the tower is dated 1501, and is reminiscent of the one at Cawston. The tower screen below it takes the breath away, and you find yourself looking around to see where it could have come from. In fact, it is almost certainly a work of the Victorians, but it is pretty well perfect. The paintings in the dado are apparently copies of windows by Sir Joshua Reynolds at New College, Oxford.
Worstead is rightly famous for its screen, but this is more because of its height, elegance and completeness than it is its authenticity. The figures on the dado have been repainted so recklessly that it is rather hard to see who some of them were ever meant to be. As at Woolpit in Suffolk, the Victorians appear to have repainted them more with an eye to enthusiasm than accuracy. I stood there, fantasising, making up stories, until, alongside familiar figures like St Peter, St James and St Matthew, I had identified St Lassitude, the patron Saint of a quiet night in, depicted reading his book. Other Saints, identified by their symbols, include St Quirinus with his hamster, and St Obligamus with his golden pineapple. Or so it seemed to me.
Not much less odd are the two figures on the extreme right. The Victorians do not appear to have repainted them. The first shows a man holding three nails, and is probably St William of Norwich, more familiar from the screen at Loddon. The second shows a figure crucified, arms tied to the spans. This may be the infamous Uncumber, the bearded lady of early medieval mythology - she grew a beard to fend off unwanted suitors, although you can't help thinking there'd be a niche market for that kind of thing somewhere on the internet. Later, she was crucified, probably upside down. This figure is probably a woman, so nothing seems to fit better, although she isn't bearded as far as I could see. Situated on the extreme right, she is reflected by a crucified Christ as the Man of Sorrows on the extreme left.
Across the top rail, a dedicatory inscription winds, mysterious and beautiful.
Either side of the chancel arch and screen, the two aisle chapels are both in use, which is unusual and lovely. Both have small screens, each with just four figures. That on the north side is particularly lovely, and is where the blessed sacrament is reserved. The four figures are St Peter, St Bartholomew, St John the Baptist and St John the Divine. At least three of these are also on the rood screen, suggesting that either the images there are wholly Victorian, or these aisle screens came originally from elsewhere.
The south aisle chapel is simpler - it is here you enter the church through the priest door. The screen features another St Bartholomew, along with St Lawrence, St Philip and a Bishop.
St Mary is a building to wander around in, a place to enjoy for its great beauty rather than to interrogate for its medieval authenticity. As you turn corners, vistas open up; the view from the font to the south door, for example, or that back to the west from the chancel. All perfect, all stunning. The high church nature of the modern furnishings chimes perfectly with these architectural treats. And there are other significant medieval survivals - a fine brass of a Catholic priest, scraps of wall painting beside the chancel arch, and so on.
As at other churches in this benefice, the war memorial is complemented by photographs of all those commemorated. What a splendid idea, and what a labour of love. Also in common with other churches around here, St Mary has a second hand bookstall. As I explored the Worstead area, I found myself buying more and more of them, until by the time I got back to Ipswich station that evening, my rucksack was laden down with a dozen or more.
Simon Knott, April 2005
Explainer: While I wish I could fully dress, wig-up and make-up regularly, those days are rare. So I post these AI renderings. FYI: the photos are AI generated, from actual photos of me, enhanced slightly with FaceApp and then dressed from outfits I see and love on the interweb. Enjoy them or not! I do, that's all that matters! Love, Crystal
I like to listen to the tourist guides explaining this public art installation to visitors from all parts of the world and how often their descriptions are incorrect or incomplete. But, of course, the exact details are not all that important.
In 2016 I mentioned that the restoration of the Oscar Wilde installation had been completed with the return of the two minor bronzes to their plinths. The stone plinths or pillars are covered in quotations from Wilde. One has a bronze figure of a pregnant naked woman kneeling on the top, while the other has a bronze male torso. One explanation is that they indicate Wilde's ambiguous sexuality and aesthetic sensibilities.
At the time I also reported that the orientation of the female nude has been corrected. It should be noted that the female nude is Oscar’s wife [Constance Lloyd] who was pregnant when Oscar had his first homosexual encounter. Originally she was facing Oscar but someone tried to steal the bronze and when the park staff restored it they installed it facing the wrong direction and then the tour guides came up with stories to explain why she had turned her back on her husband.
She is facing a different direction now but I am not 100% convinced that one could claim that she is now facing Oscar. Maybe she should be on the other plinth.
The sculptor Danny Osborne used complementary colour stones and also sought out stones with varying textures to give a more lifelike representation of Oscar Wilde than you would find in a conventional statue.
Wilde’s jacket is green stone which is complemented by red stone cuffs. The sculpture includes two stone pillars which are covered in quotations by Oscar Wilde. Placed on top of the pillars are two sculptures, one of the sculptures is a bronze figure of a pregnant naked woman kneeling this represents Oscars wife Constance, while the other pillar has a bronze male torso.
The two pillars which flank Oscar Wilde on both sides are used to set out his thoughts, opinions, witticisms on art and life for all to see and judge. These quotes were selected by a mixture of poets, public figures, artists, and scientists, who use Wilde’s own words to pay tribute to him.
After coming out of prison last summer, Welcome is now a One Man Can Training Assistant. He explains how the project asks questions and encourages men to rethink how they value women and change their lives.
“How can I say that I’m gender conscious if I’m still being abusive? How can I say I’m gender conscious if I’m still seeing women as objects rather than our equals? So in order to change, I needed to do this introspection and move myself away from gang activity to understand I could be a loving man and a loving provider, if I just worked on that process.”
Background
In March 2013 the United Nation's Commission on the Status of Women will meet to discuss how to prevent all forms of violence against women and girls.
UK aid is working in 21 countries to address physical and sexual violence against women and girls and will be supporting 10 million women and girls with improved access to security and justice services by 2015.
Find out more at www.dfid.gov.uk/violence-against-women-and-girls
For more information about the Sonke Gender Justice programme visit genderjustice.org.za/
Picture: Lindsay Mgbor/Department for International Development
Terms of use
This image is posted under a Creative Commons - Attribution Licence, in accordance with the Open Government Licence. You are free to embed, download or otherwise re-use it, as long as you credit the source as Lindsay Mgbor/Department for International Development'.
A screen grab of a Dec 1957 episode of The Phil Silvers Show that I watched on You Tube. Note the decorative keystone over the fireplace. I have enjoyed watching this old series although his morals do not represent Masonic values.
Dick Cavett interviews Phil Silvers in Hollywood in 1981: youtu.be/eg5_zgHtXVc
Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.
Masonic Square and Compasses.
The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".
However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass:
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest.”
The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.
Masonic Square and Compasses.
The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".
However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.
Square and Compasses:
Source: Mackey's Encyclopedia of Freemasonry
These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.
So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.
If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.
It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).
In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:
Yet I this forme of formelesse Deity,
Drewe by the Squire and Compasse of our Creed.
In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.
Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.
The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."
Square and Compass:
Source: The Builder October 1916
By Bro. B. C. Ward, Iowa
Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.
As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.
Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.
The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."
Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,
"You should not in the valley stay
While the great horizons stretch away
The very cliffs that wall you round
Are ladders up to higher ground.
And Heaven draws near as you ascend,
The Breeze invites, the Stars befriend.
All things are beckoning to the Best,
Then climb toward God and find sweet Rest."
Diagram showing the different elements of the Jabulani ball, learn about the technology behind this ball here - www.shine2010.co.za/Community/blogs/goodnews/archive/2009...