View allAll Photos Tagged Exploit
These photos of natural gas drilling were taken in August, 2009 by Attorney Helen Slottje, for www.shaleshock.org
Shameful exploitation by Marks and Spencer following the birth of Prince George to The Duke and Duchess of Cambridge
© 2013 Tony Worrall
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1ovide opportunity to view porn sites to the girls studying computers there and .
They would teach chatting an· . Jl abuse of those girls; another way in which Love Jihadis operate. Many of the .
subsequently pave way for sc he Malabar region are conversion centers. Intimate actions of couples visiting .
massage parlours operating i ,fes are photographed with the help of hidden cameras and then they are : ~ Jihadis are successfully attaining their goals by exploiting the weaknesses of ice-cream parlours" and net blackmailed into converting. )ined experts in this field with clear foresight and extensive preparation. women, i.e., new and trendy J esses, cinema, ice-cream, sightseeing trips, etc. These Love Jihadis operate in .
Kozhikode, Kochi, and Thiruvananthapuram centers are monitored by Abdul .
Kerala under the guidance of zibul Rehman who have been trained by the Lashkar-e Taiba. They have Love .
ommittees working on a district basis to coordinate the activities of the Jihadi .
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The Jihadi activities i .
Romeos. They have legal cell~ for dealing with the legal aspects of conversion. The activities of the legal cell in .
Shukur/ Anwar Saadat, and t .
Wayanad are monitored by /,yub, an active member of NDF, a Musl1m extremist organization in Kerala. The .
Zone Chairman and various .
girls who are brought by the Romeos who had promised to marry them are first converted and then they are .
Kottayam, Kasargode, and .
in .
sent to a "Religious Study 0 2nter" for "religious studies". The conversion takes place in conversion centers in .
Ponnani and Kozhikode Muhdar. The ''Religious Study Centers" operate .
investigations. Tasraan Valiyat and Shaheen Force are two of the many "Women" Jihadi orga7iTzations .
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are some of the organizations that are providing support to Love Jihad as has surfaced in several of the .
Karunagappally. Campus Front, Muslims Youth Forum, Tasreen Millayat, Shaheed Force, Islam Association, etc., .
conducting their operations secretly in Kerala. These women Jihadis help the Jihadi Romeos in all ways possible .
Further investigation~ have revealed that all over India some 4,000 young women have been recruited .
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several funding agencies that collect money in the name of Islamic scholarship. .
for Love Jihad. Each unit is given an initial expenditure amount of about Rs. 50,000 to Rs. 80,000. There are .
have fallen victim to the 'love Jihad' racket. According to the in this manner to be trainee against their will as terrorists and suicide bombers. In Kerala alone the police .
500 w omen gangs have been freely operating without the police or intelligence agencies getting even a whiff a their .
suspect that over .
activities. The operation is extremely well organised with several households and 'safe houses' ready to Thiruvananthapuram victim who gave a statement before Justice R Basant of the Kerala High Court, Islamist able to abduct and train as many as 4,000 Indian women for terror operations over the last several .
accommodate the unsuspecting women and their so-called husbands. Ifjihadi outfits in Pakistan have been .
years, it speaks very poorly of our intelligence apparatus. The prevailing political environment that 1994 for waging war against the state and shooting an Assistant .
treats the perpetrators of jihadi violence with kid gloves is equally to blame. A report from Hyderabad in the Indian Express on August 28 said that Mujeeb Ahmed, who was sentenced to life imprisonment in .
and the 151, and was a member of the first terror cell in Andhra Pradesh. It was Rajasthan Police's discovery of Superintendent of Police, was released under a speCial remission scheme in 2004. He then went underground .
and, as subsequently established by the IB and CID; he became an active member of the Hizbul Mujahideen .
charged with procuring arms from Pakistan to launch terror attacks in Hyderabad. This jihadi has now been .
convicted for sedition and terrorism. Despite the fact that Mujeeb went back to being a full-fledged terrorist rifles, detonators and explosive material in a truck in Ajmer that led to the arrest of Mujeeb once again. He was .
after his release on compassionate grounds, the Andhra Pradesh Government is now planning to release some .
984 life convicts/ many of whom have been charged with similar cnmes as Mujeeb's. The Indian Express report .
quotes police officers who have revealed that the State Government neither consulted the IB nor the State is freed. That the jihadi cancer is widespread and eating into the v1tals of our country is now becoming evident police before the list of convicts to be released was prepared. Like Mujeeb, a person who was arrested a decade .
ago for trying to carry out terror attacks in this country will now easily go back to being an active jihadi once he .
day by day. The Union Government led by Congress makes all the right noises in acknowledging this cancer but .
when it comes to taking action, the Government backs out. We should all watch out for the Centre's reaction to .
the revelation of the abduction of thousands of girls for terror-training. .
going on for several years in every state, city, gali, nukkad, mohalla, university, college, coaching Kerala is not the only state targeted by the Jihadis for their "love-Jihad". These activities are .
boys trying to trap Hindu girls in their ugly .
"LOVE" in the name of Jihad and after the marriage forcibly convert their wives. ABVP questions the institutes and other such premises. Even our esteemed university JNU is also within the radar of .
Do they fear of recede of their so-called Muslim vote bank?? Why the " Love-Jihadis" choose Kerala.
Jihadis for their "love-Jihad" operations... Muslim .
as their prime target ...?? Do the Congress and left Government of Kerala patronise "love-Jihadis" or give them an easy escape from the law in nam e of ugly secularism ...??? ABVP appeals to all the stand of the 'Leftists' and Women's rights activists on this issue? Why are they keeping mum..??? .
Hindu, Sikhs and Christian girls not to get trapped in the "LOVE" of Muslims as there is a high .
possibility of them being converted into Islam (statistics say so) or of getting trapped .in the .
danaerous "Love-Jihad"! .
Sd/-Sunil, Jt. Secretary, ABVP, JNU. Visit us: jnuabvp.blogspot.com/ .
Sd/-Vivek Vishal, Vice-President, ABVP, JNU: .
Email us: abvpjnu@gmail.com .
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Exploitants : STAVO + SAVAC
Réseau : Versailles Grand Parc
Lignes : 40 + 261
Lieu : Gare de Versailles – Château – Rive Gauche (Versailles, F-78)
Liens TC Infos :
S89 : tc-infos.fr/id/36933
The London School of Exploitation Under Occupation: London School of Economics and Political Science (LSE) Students Stand Against Exploitation and Corporate Education: Vera Anstey Suite: Old Building, London School of Economics, London, March 20, 2015.
Statement from the Occupation:
Why we are occupying
We have have occupied the Vera Anstey Suite, the central meeting room of the university administration, to demand a change to the current university system.
LSE is the epitome of the neoliberal university. Universities are increasingly implementing the privatised, profit-driven, and bureaucratic ‘business model’ of higher education, which locks students into huge debts and turns the university into a degree-factory and students into consumers. LSE has become the model for the transformation of the other university systems in Britain and beyond. Massive indebtedness, market-driven benchmarks, and subordination to corporate interests have deeply perverted what we think university and education should be about.
We demand an education that is liberating – which does not have a price tag. We want a university run by students, lecturers and workers.
When a University becomes a business the whole of student life is transformed. When a university is more concerned with its image, its marketability and the ‘added value’ of its degrees, the student is no longer a student - they become a commodity and education becomes a service. Institutional sexism and racism, as well as conditions of work for staff and lecturers, becomes a distraction for an institution geared to profit.
We join the ongoing struggles in the UK, Europe and the world to reject this system that has changed not only our education but our entire society. From the occupations in Sheffield, Warwick, Birmingham and Oxford, to the ongoing collective takeover of the University of Amsterdam– students have made clear that the current system simply cannot continue.
We are not alone in this struggle.
Why Occupy?
In this occupation we aim to create an open, creative and liberated space, where all are free to participate in the building of a new directly democratic, non-hierarchical and universally accessible education: The Free University of London.
The space will be organized around the creation of workshops, discussions and meetings to share ideas freely. Knowledge is not a commodity but something precious and valuable in its own right. And we hope to prove, if only within a limited time and space, that education can be free.This liberated space should also be a space for an open discussion on the direction this university and our educational system as a whole is heading. We want to emphasise that this process is not only for students, and we encourage the participation of all LSE staff, non-academic and academic.
We base our struggle on principles of equality, direct democracy, solidarity, mutual care and support. These are our current demands which we invite all to openly discuss, debate and add to.
1 - Free and universally accessible education not geared to making profit
We demand that the management of LSE lobby the government to scrap tuition fees for both domestic and international students.
2 - Workers Rights
In solidarity with the LSE workers, we demand real job security, an end to zero-hour contracts, fair remuneration and a drastic reduction in the gap between the highest and lowest paid employees.
3 - Genuine University Democracy
We demand a student-staff council, directly elected by students and academic and non-academic staff, responsible for making all managerial decisions of the institution.
4 - Divestment
We demand that the school cuts its ties to exploitative and destructive organisations, such as those involved in wars, military occupations and the destruction of the planet. This includes but is not limited to immediate divestment from the fossil fuel industry and from all companies which make a profit from the Israeli state’s occupation of Palestine.
5 - Liberation
We demand that LSE changes its harassment policy, and to have zero tolerance to harassment.
We demand that LSE does not implement the Counter Terrorism Bill that criminalises dissent, particularly targeting Muslim students and staff.
We demand that the police are not allowed on campus.
We demand that LSE becomes a liberated space free of racism, sexism, ableism, homophobia, transphobia and religious discrimination.
We demand that the school immediately reinstates the old ethics code and makes it legally binding, in line with the recently passed SU motion.
We demand that the school ensures the security and equality of international students, particularly with regards to their precarious visa status, and fully include them in our project for a free university.
The London School of Exploitation Under Occupation: London School of Economics and Political Science (LSE) Students Stand Against Exploitation and Corporate Education: Vera Anstey Suite: Old Building, London School of Economics, London, March 20, 2015.
Statement from the Occupation:
Why we are occupying
We have have occupied the Vera Anstey Suite, the central meeting room of the university administration, to demand a change to the current university system.
LSE is the epitome of the neoliberal university. Universities are increasingly implementing the privatised, profit-driven, and bureaucratic ‘business model’ of higher education, which locks students into huge debts and turns the university into a degree-factory and students into consumers. LSE has become the model for the transformation of the other university systems in Britain and beyond. Massive indebtedness, market-driven benchmarks, and subordination to corporate interests have deeply perverted what we think university and education should be about.
We demand an education that is liberating – which does not have a price tag. We want a university run by students, lecturers and workers.
When a University becomes a business the whole of student life is transformed. When a university is more concerned with its image, its marketability and the ‘added value’ of its degrees, the student is no longer a student - they become a commodity and education becomes a service. Institutional sexism and racism, as well as conditions of work for staff and lecturers, becomes a distraction for an institution geared to profit.
We join the ongoing struggles in the UK, Europe and the world to reject this system that has changed not only our education but our entire society. From the occupations in Sheffield, Warwick, Birmingham and Oxford, to the ongoing collective takeover of the University of Amsterdam– students have made clear that the current system simply cannot continue.
We are not alone in this struggle.
Why Occupy?
In this occupation we aim to create an open, creative and liberated space, where all are free to participate in the building of a new directly democratic, non-hierarchical and universally accessible education: The Free University of London.
The space will be organized around the creation of workshops, discussions and meetings to share ideas freely. Knowledge is not a commodity but something precious and valuable in its own right. And we hope to prove, if only within a limited time and space, that education can be free.This liberated space should also be a space for an open discussion on the direction this university and our educational system as a whole is heading. We want to emphasise that this process is not only for students, and we encourage the participation of all LSE staff, non-academic and academic.
We base our struggle on principles of equality, direct democracy, solidarity, mutual care and support. These are our current demands which we invite all to openly discuss, debate and add to.
1 - Free and universally accessible education not geared to making profit
We demand that the management of LSE lobby the government to scrap tuition fees for both domestic and international students.
2 - Workers Rights
In solidarity with the LSE workers, we demand real job security, an end to zero-hour contracts, fair remuneration and a drastic reduction in the gap between the highest and lowest paid employees.
3 - Genuine University Democracy
We demand a student-staff council, directly elected by students and academic and non-academic staff, responsible for making all managerial decisions of the institution.
4 - Divestment
We demand that the school cuts its ties to exploitative and destructive organisations, such as those involved in wars, military occupations and the destruction of the planet. This includes but is not limited to immediate divestment from the fossil fuel industry and from all companies which make a profit from the Israeli state’s occupation of Palestine.
5 - Liberation
We demand that LSE changes its harassment policy, and to have zero tolerance to harassment.
We demand that LSE does not implement the Counter Terrorism Bill that criminalises dissent, particularly targeting Muslim students and staff.
We demand that the police are not allowed on campus.
We demand that LSE becomes a liberated space free of racism, sexism, ableism, homophobia, transphobia and religious discrimination.
We demand that the school immediately reinstates the old ethics code and makes it legally binding, in line with the recently passed SU motion.
We demand that the school ensures the security and equality of international students, particularly with regards to their precarious visa status, and fully include them in our project for a free university.
Navire polytherme de la Cie Générale Maritime
Embarqué comme chef mécanicien du 17 mai au 15 juillet 1993 avant dernier embarquement.
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FORT FLEUR D'ÉPÉ - 1980-2006-
Cie Générale Maritimes C.G.M.
Navires conçus pour être exploités sur la ligne des Antilles en remplacement des anciens navires polythermes de la Compagnie Générale Transatlantique. Les commandes de ces navires ont été confirmées aux Chantiers de France Dunkerque. Le FORT FLEUR D'ÉPÉE est le 2ème des deux PCRP.
1978 le 11 décembre : mise sur cale
1979 le11 aout : Lancement
1980 janvier : Navire recetté et pris en charge.
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CARACTÉRISTIQUES :
Navire à long gaillard avant s'étendant au-dessus des cales 1 et 2. Ils possèdent une double coque qui s'étend de chaque bord, du peak avant et s'élevant du double fond au pont supérieur. La partie supérieure de chacune de ses doubles coques constitue une galerie technique.
Toutes les cales sont équipées de glissières à conteneurs. Le nombre total de conteneurs en cales est de 616 EVP (cales 1 à 6 contiennent chacune 2 travées pour conteneurs 20 pieds. Les cales 7 à 9 une travée pour conteneurs 40 pieds) Tous les conteneurs peuvent être réfrigérés à partir de gaines de réfrigération)
Longueur hors-tout : 210 m Overall lengh
Longueur entre perpendiculaires : 198 m Lengh between perpendiculars
Longueur pour la classification : 198,630 m Classification length
Largeur hors membres : 32,20 m Moulded width
Creux sur quille au pont supérieur : 18,800 m Moulded depth
Tirant d'eau au franc-bord d'été : 11,020 m Draft at summer waterline
Port en lourd correspondant : 20.508 tonnes Correponding deadwight capacity
Tirant d'eau d'exploitation : 9 m Operaying draft
Vitesse au tirant d'eau d'exploitation : 22,27 noeuds Speed at operating draft
Puissance correspondante : 30.600 cv Corresponding power
Vitesse maxi aux essais sur ballast à 36.000 cv 23,90 noeuds Max speed during tests on ballast at 36,000 h.p.
Rayon d'action : 9.500 milles Range
Jauge brute internationale : 32.184 tonneaux GRT
Jauge nette internationale : 16.238 tonneaux NRT
-------------------------------------------------
PROPULSION :
2 appareils propulsifs entièrement indépendants entrainant deux hélices monoblocs 4 pales Diamètre 6 m
2 moteurs semi-rapides de marque STEM PIELSTICK type 12 PC4 V 570 – 4 temps simple effet réversibles, suralimentés.
Puissance maximale continue par moteur : 18.000 cv
Puissance en service par moteur : 15.300 cv
Vitesse maximale de rotation des moteurs : 400 t/mn
Vitesse de rotation des lignes d'arbres : 122 t/mn
Moteur alimentés en F.O. lourd viscosité 3.500 s/Redwood
Transmission puissance du moteur à la ligne d'arbre par amortisseur de vibration (Damper), et par un G.F.L. destiné à diminuer les efforts en cas de délignage.
Réducteur épicycloïdal à trois satellites MPU70W avec butée incorporée.
Frein à air comprimé de type UNICUM 60 VC 1600
Afin de permettre la marche sur une ligne d'arbre à faible allure, une butée auxiliaire et un tourteau d'accouplement avec un frein manuel.
Production de vapeur par 2 chaudières de récupération 7 bars et 3,5 tonnes de production
1 chaudière de mouillage à 7 bars et 5 tonnes de production
6 diesels alternateurs de 1420 kW - Alternateurs 1.420 kW 440 volts 60 Hz triphasé
Marque AUT du Bureau Veritas
PRODUCTION FROID :
Descente et maintien en froid commandé à la COGER pour 138 conteneurs de 40 pieds et 616 de 20 pieds isolés thermiquement Produits congelés à -25°c – Produits réfrigérés -2° et + 8° Bananes à +12°c
126 gaines associées aux piles de conteneurs alimentent et reprennent l'air de chaque conteneur.
Ventilateurs assurant un taux de brassage de l'air de 80 en grande vitesse (bananes)
Dans un local dédié à la réfrigération des conteneurs:
5 groupes de refroidissement de saumure fonctionnant au fréon R22.
Puissance moteur 750kW 1800 t/mn – 1.750.000 fg/h
5 condenseurs refroidis à l'eau de mer.
5 évaporateurs de saumure.
5 pompes de saumure de chacune 400 m3/heure
5 pompes eau de mer de chacune 272 m3/h
126 régulateurs de température d'air de soufflage avec précision à+ ou – 0,1°c (précision pour transport des bananes)
ITINÉRAIRE:
Le Havre – Montoir- Le Verdon – Fort de France – Le Havre Rotation complète Le Havre – Le Havre 27 à 30 jours
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1996 - Passe à la CMA-CGM
1998/1999 Modernisation.
2003 - Devient le CGM HUDSON
2006 - MARSHALL ZHIVAGO
2006 en novembre. Démolition à Alang.
January 2009, the Democratic Republic of the Congo. Rosa, 25, whose parents and two brothers were killed in the war, has fled her home four times. She works as a labourer and takes care of a 15-year-old orphan.
In addition to the usual dangers that all IDPs encounter–health hazards and restricted access to health care and other essential services – displaced women and girls are at greater risk of sexual violence and exploitation. Furthermore, because armed conflict usually raises the mortality rate among men, displaced women often carry the burden of heading their households.
© ICRC / VII / Ron Haviv / v-p-cd-e-00953 / www.icrc.org
The boy asked me to do some Lego shots for him, so we got Wattie (Exploited) doing a solo with his guitar and the boy supplied the spotlight (petzl torch)
Exploitant : Transdev TVO
Réseau : R'Bus (Argenteuil)
Ligne : 5
Lieu : Gare de Sartrouville (Sartrouville, F-78)
Lien TC Infos : tc-infos.fr/id/35642
Exploitant : Transdev TVO
Réseau : R'Bus (Argenteuil)
Ligne : 1
Lieu : Gare d'Argenteuil (Argenteuil, F-95)
Lien TC Infos : tc-infos.fr/id/27846
Visite d'une exploitation agricole sur terrain sableux et argileux : coupe et observation du sol. Cours d'écologie, séminaire « Terres » portant sur la reconnaissance des principaux types de sols de parcelles agricoles.
Sonchamp 78-Yvelines France
No animals were harmed in the course of making this self portrait.
( I can't say the same for a large number of dog treats..)
Digital Media Technical Exploitation Instructor Christopher Esposito leads a class on computer forensic examination to US Army ROTC Cadets during the NFSTC@FIU 2018 Biometrics Internship. Photo by Michelle Chernicoff
WASHINGTON – On Thursday, U.S. Immigration and Customs Enforcement’s (ICE) Homeland Security Investigations (HSI) held a ribbon-cutting ceremony at HSI’s new Angel Watch Center in Fairfax, Virginia. As part of the ceremony, ICE Acting Director Matthew Albence explained that HSI special agents initiated more than 4,200 child exploitation cases in fiscal year 2019, resulting in approximately 3,771 criminal arrests, an increase of 18 percent compared to fiscal year 2018.
Exploitant : Keolis CIF
Réseau : Navette Substitution SNCF Île-de-France
Ligne : Navette Transilien H
Lieu : Gare d'Épinay – Villetaneuse (Épinay-sur-Seine, F-93)
For any form of publication, please include the link to this page:
This photo has been graciously provided to be used in the GRID-Arendal resources library by: Bounford.com and UNEP/GRID-Arendal
Animals exploited without the use of hormones or steroids still don't want to die for anyone's unnecessary pleasures. Go vegan!
The EU must combat the "biopiracy" of multinationals that exploit plants with medicinal properties and traditional remedies originating from developing countries but fail to share the profits with indigenous peoples, say MEPs in a resolution adopted by a show of hands on Tuesday.
Read the full article here: www.europarl.europa.eu/news/en/headlines/content/20121203...
and press release here: www.europarl.europa.eu/news/en/pressroom/content/20130114...
These photos are copyright free, but must be credited: © European Union 2013 - European Parliament. (Attribution-NonCommercial-NoDerivs Creative Commons license). If you need high resolution files do not hesitate to contact us. Please do not forget to send the link or a copy of the publication to us: webcom-flickr(AT)europarl.europa.eu
Exploitant : Archambault Travel
Réseau Tourisme
Substitution SNCF en raison de travaux pendant le week-end du 11 novembre 2022.
Exploitant : Cars Lacroix
Réseau : ValParisis
Ligne : 30-05
Lieu : Gare de Sartrouville (Sartrouville, F-78)
Lien TC Infos : tc-infos.fr/id/25510
My old 1984 Alembic Series II "Exploiter" bass. The height-adjustable nut seen here. Someone at Alembic should have been given the Nobel Prize for the design of this nut.
I had this bass built in the summer of 1984. The only options (besides the walnut/maple/purple heart construction) were graphite rods in the neck and a neck shaped like a Rickenbacker 4001 that I'd been very comfortable playing. This is still the most musical bass I've ever owned, but it also weighs so much that it's seen relatively little use.
FORT ROYAL - 1979-2003
Cie Générale Maritimes C.G.M.
Navires conçus pour être exploités sur la ligne des Antilles en remplacement des anciens navires polythermes de la Compagnie Générale Transatlantique. Les commandes de ces navires ont été confirmées aux Chantiers de France Dunkerque. Le FORT ROYAL est le premier des deux PCRP.
1978 le 20 avril : mise sur cale
1978 le 2 décembre : Lancement
1979 du 5 au 9 juin : Essais en mer.
1979 le 15 juin : Navire recetté et pris en charge.
CARACTÉRISTIQUES :
Navire à long gaillard avant s'étendant au-dessus des cales 1 et 2. Ils possèdent une double coque qui s'étend de chaque bord, du peak avant et s'élevant du double fond au pont supérieur. La partie supérieure de chacune de ses doubles coques constitue une galerie technique.
Toutes les cales sont équipées de glissières à conteneurs. Le nombre total de conteneurs en cales est de 616 EVP (cales 1 à 6 contiennent chacune 2 travées pour conteneurs 20 pieds. Les cales 7 à 9 une travée pour conteneurs 40 pieds) Tous les conteneurs peuvent être réfrigérés à partir de gaines de réfrigération)
Longueur hors-tout : 210 m Overall lengh
Longueur entre perpendiculaires : 198 m Lengh between perpendiculars
Longueur pour la classification : 198,630 m Classification length
Largeur hors membres : 32,20 m Moulded width
Creux sur quille au pont supérieur : 18,800 m Moulded depth
Tirant d'eau au franc-bord d'été : 11,020 m Draft at summer waterline
Port en lourd correspondant : 20.508 tonnes Correponding deadwight capacity
Tirant d'eau d'exploitation : 9 m Operaying draft
Vitesse au tirant d'eau d'exploitation : 22,27 noeuds Speed at operating draft
Puissance correspondante : 30.600 cv Corresponding power
Vitesse maxi aux essais sur ballast à 36.000 cv 23,90 noeuds Max speed during tests on ballast at 36,000 h.p.
Rayon d'action : 9.500 milles Range
Jauge brute internationale : 32.184 tonneaux GRT
Jauge nette internationale : 16.238 tonneaux NRT
-----------------------------------------------------------------------------------------
PROPULSION :
2 appareils propulsifs entièrement indépendants entrainant deux hélices monoblocs 4 pales Diamètre 6 m
2 moteurs semi-rapides de marque STEM PIELSTICK type 12 PC4 V 570 – 4 temps simple effet réversibles, suralimentés.
Puissance maximale continue par moteur : 18.000 cv
Puissance en service par moteur : 15.300 cv
Vitesse maximale de rotation des moteurs : 400 t/mn
Vitesse de rotation des lignes d'arbres : 122 t/mn
Moteur alimentés en F.O. lourd viscosité 3.500 s/Redwood
Transmission puissance du moteur à la ligne d'arbre par amortisseur de vibration (Damper), et par un G.F.L. destiné à diminuer les efforts en cas de délignage.
Réducteur épicycloïdal à trois satellites MPU70W avec butée incorporée.
Frein à air comprimé de type UNICUM 60 VC 1600
Afin de permettre la marche sur une ligne d'arbre à faible allure, une butée auxiliaire et un tourteau d'accouplement avec un frein manuel.
Production de vapeur par 2 chaudières de récupération 7 bars et 3,5 tonnes de production
1 chaudière de mouillage à 7 bars et 5 tonnes de production
6 diesels alternateurs de 1420 kW - Alternateurs 1.420 kW 440 volts 60 Hz triphasé
Marque AUT du Bureau Veritas
PRODUCTION FROID :
Descente et maintien en froid commandé à la COGER pour 138 conteneurs de 40 pieds et 616 de 20 pieds isolés thermiquement Produits congelés à -25°c – Produits réfrigérés -2° et + 8° Bananes à +12°c
126 gaines associées aux piles de conteneurs alimentent et reprennent l'air de chaque conteneur.
Ventilateurs assurant un taux de brassage de l'air de 80 en grande vitesse (bananes)
Dans un local dédié à la réfrigération des conteneurs:
5 groupes de refroidissement de saumure fonctionnant au fréon R22.
Puissance moteur 750kW 1800 t/mn – 1.750.000 fg/h
5 condenseurs refroidis à l'eau de mer.
5 évaporateurs de saumure.
5 pompes de saumure de chacune 400 m3/heure
5 pompes eau de mer de chacune 272 m3/h
126 régulateurs de température d'air de soufflage avec précision à+ ou – 0,1°c (précision pour transport des bananes)
ITINÉRAIRE:
Le Havre – Montoir- Le Verdon – Fort de France – Le Havre Rotation complète Le Havre – Le Havre 27 à 30 jours
July 20, 2016--New York City-- Governor Andrew M. Cuomo announced that the Task Force to Combat Worker Exploitation has directed 1,547 businesses to pay nearly $4 million in back wages and damages to more than 7,500 workers since its inception in July 2015. The Governor also announced several initiatives to improve worker health and safety, including a multi-agency investigation into the exploitation of dry cleaning workers and a coordinated effort to ban harmful chemicals, such as perchlorethylene (PERC), that are commonly used in the industry. Additionally, the state will launch a new $5 million grant program and RFP for non-profit organizations to expand services to help exploited workers. (Don Pollard/Office of the Governor)
Go Jin ge!
Jin Ge has estimated there are at least half million goldfarmers working throughout China in organized game sweatshops, where they work to produce gold/points for market consumption--pimarily for gamers in America.
The development of virtual economies may appear to be an accelerated growth of the entertainment and online services industry, but it is not that simple. It also appears to be a new economy - new relations - new virtual hopes. But - nope!
Virtual economies are subject to the same abstract structural domination of capitalism that is seen in material economies because value still have the same function.
We are witnessing a new transition in capitalism, a transition to a virtual economy that transforms the way capital is exchanged, labor is sold, production is organized, and value is created. Although, this new economy is not as new or different as it may seem. It reproduces the basic structures of market capitalism. The accelerated growth has rendered virtual economies to become incredibly complex, in that the actual economy of virtual worlds embodies and reproduces the very capitalistic structures of production and organized labor that Jin Ge explores in his documentary.
What's also interesting is to think about how a thing becomes "valuable" in traditional Marxian analysis versus more Structural Marxian analysis - I think the latter can give us a more holistic understaning. Moishe Postone has written about value in a capitalistic society that is completely dominated by its very own structures of the capitalistic culture. For Postone, surplus is not just about the laborers overproducing for owners to reinvest, surplus is the actual measurement of wealth. So when we peg the model to the goldfarming industry, we can think of value of the gold not only as valuable for its worth in the gaming economy, but as an actual measure of wealth that structurally dictates the actual set up of even producing gold in the first place! So this global gold farming process is not just about the Chinese laborer's being controlled by a big bad gaming factory owner, its about this abstract notion of value that we have in a capitalistic society that determines what is valuable - which is equated with wealth. So in this schema, to be able to purchase gold points from Chinese goldfarmers, is a measure of wealth for the purchaser and it shows the extent of capitalism's domination in that anything can be commodified!
So the alienation is structural, in that every individual is alienated not only from the products they consume and produce, but an individual is alienated in the endless climb to reach the end goal of wealth, yet the end goal is one without a finish line, a ever moving mirage. For a virtual gaming economy, the structural domination of capitalism is revealed in the changing value of intangible gold, which was originally meant for in-game points, has now climbed its way out to have value in out-of-game contexts. Even intangible in-game gold points could not evade capitalism.
So I am sure Marx would have been surprised to see how much capitalism dominates and can capitalize on, and avoids self-destruction by constantly finding new "things" to attribute "value" to-- for the goal of increasing overall wealth. I am definitely sure he would not have been surprised to see how this process creates extreme prosperity in the face of extreme poverty.
So however virtual this seems to be - it is still an economy that takes place with real people. There is a lot of out-of-game processes happening - I argue it is the virtual transaction of labor and assignment of value to entertainment goods that truly exaggerated the alienation, mystification, inequitable relations that render the entire market exchange process invisible to a high degree we have yet to see even in complex material capitalist economies.
For info on his documentary about Chinese Goldfarmers, go to their Chinese Gold Farmer's website.
To read more about virtual economies, check out Terra Nova, a collaborative blog. Edward Castronova, one of the bloggers, has just written Synthetic Worlds: The Business and Culture of Online Games.
www.youmeiti.com/youth/china/jin_ges_documentary_on_chine...
Using pioneering new technologies in Superfoods and nutrition, CFTRI has developed amazing new products which are on show at CFTRI stall at Pragati Maidan:
· Chia and Quinoa based Chocolates and Laddoos;
· Omega-3 enriched ice-cream;
· Multigrain banana bar
· Fruit juice based carbonated drinks.
New Delhi, 24th November, 2016: CSIR-Central Food Technological Research Institute (CFTRI), the premier national institute for food technology is exhibiting a range of new agri-products now grown in India, called Superfoods that bring health and nutrition best practices to everyday eating and living to the common man. The exhibits by CFTRI at the Trade Fair at Pragati Maidan in New Delhi both impress and surprise with the range and scope of their utility and potency.
The Indian population is presently going through a nutrition transition and there is an increase in incidence of diabetes, impaired heart health and obesity while there is still rampant malnutrition in the nation.
Keeping in mind an effective solution needed to address these concerns, CSIR-CFTRI is working on bringing Superfoods to the Indian population. CFTRI works on various facets of food technology, food processing, advanced nutrition, Superfoods and allied sciences. Superfoods are foods which have superior nutrition profiles which upon regular consumption can help improve health and wellness of the consumer.
CFTRI has developed the agro-technology for growing Superfoods viz. Chia and Quinoa in Indian conditions. Chia is the richest source of omega-3 fats from a vegetarian source and Quinoa has excellent protein quality and low glycemic load carbohydrates. Comprehensively, Chia and Quinoa have potential to improve population health and both blend seamlessly into traditional food preparations.
CSIR-CFTRI also infuses the spirit of entrepreneurship in their students. One of the doctoral students after completing her academic program started her own technology provider start-up company, Oleome Biosolutions Pvt Ltd. In a global first, CSIR-CFTRI in collaboration with Oleome, has developed a 100% vegetarian, Omega-3-enriched Ice cream called “Nutriice” using Chia oil.
CSIR-CFTRI is also in the process of the final phase of testing of diacylglycerol (DAG) oil, a unique cooking oil that has “Anti-Obesity” functionalities. One can consume it as part of daily regular diet and while the oil is available as energy but does not get stored as fat in our bodies. The final phase of human clinical trial is presently under progress.
CFTRI has also designed and developed snacks with advanced nutrition designs to support the nutrition needs of growing children. These have been implemented in the aganwadi levels to complement the existing government mid-day meal and will be scaled up soon. The products, such as Nutri Chikki with spirulina, rice beverage mix, high protein rusk, energy food, nutri sprinkle, seasame paste and fortified mango bars have been well received by the children and the anganwadis alike. Multi-grain Banana bar is a new addition to in this product portfolio.
Another exciting area of multidisciplinary research being done at CSIR-CFTRI is on nanotechnology, food technology and nutrition. Nanomaterials are known for their characteristic properties and CSIR-CFTRI is working on the use of nanoparticles for various applications. One of our interesting developments is the design and development of food packaging material with nanoparticles with antimicrobial and antioxidant properties to improve shelf-life of processed foods.
CSIR-CFTRI is also working on “Smart Foods” to answer specific needs of the consumer. These promising and specifically designed innovations are being developed for better sleep, better skin health, improved digestion, better cognitive performance and better stress management. The high science is brought into a simple food product, like a cereal bar which helps one to be more attentive over the day, or a unique dosa mix that helps in working out better at the gym with lower perceived exhaustion and even a special soup to help sleep better at night!
Speaking on the sidelines of the CSIR-CFTRI exhibition at Pragati Maidn, Prof. Ram Rajasekharan, Director, CFTRI said “Our mandate is to find innovative solutions to India agricultural and nutritional challenges. Our aim is to develop products to make Indian agriculture productive, efficient and at a consumer level gradually replace drugs with foods that will promote better health and wellness. We strive to deliver our best in improving food security and nutrition security, also developing a stronger, smarter and healthier India”.
About CSIR-CFTRI:
CSIR − Central Food Technological Research Institute (CFTRI), Mysore (A constituent laboratory of Council of Scientific and Industrial Research, New Delhi) came into existence during 1950 with the great vision of its founders, and a network of inspiring as well as dedicated scientists who had a fascination to pursue in-depth research and development in the areas of food science and technology.
CSIR-CFTRI is today a large and diversified laboratory headed by Prof. Ram Rajasekharan, Director, CSIR-CFTRI. Presently the institute has a great team of scientists, technologists, engineers, technicians, skilled workers, and support staff. There are seventeen research and development departments, including laboratories focusing on lipid science, molecular nutrition, food engineering, food biotechnology, microbiology, biochemistry, food safety etc.
The institute has designed over 300 products, processes, and equipment types. It holds several patents and has a large number of high impact peer reviewed journal articles to its credit. India is the world's second largest food grain, fruit and vegetable producer, and the institute is engaged in research and development in the production and handling of grains, pulses, oilseeds, spices, fruits, vegetables, meat, fish, and poultry.
The institute develops technologies to increase efficiency and reduce postharvest losses, add convenience, increase export, find new sources of food products, integrate human resources in food industries and develops solutions to improve the health and wellness of the population.
CFTRI has a vast portfolio of over 300 products, processes and equipment designs, and close to 4000 licensees have availed themselves of these technologies for commercial exploitation. The achievements have been of considerable industrial value, social importance and national relevance, and coupled with the institute's wide-ranging facilities and services, have created an extensive impact on the Indian food industry and Indian society at large.
Exploitant : Transdev Marne et Morin
Réseau : Pays de Meaux
Ligne : 03
Lieu : Gare de Meaux (Meaux, F-77)
Liens TC Infos :
94560 : tc-infos.fr/id/51908
Kelsey, D. M. Deeds of Daring by Both Blue and Gray: Thrilling Narratives of Personal Adventure, Exploits of Scouts and Spies, Forlorn Hopes, Heroic Bravery… Philadelphia: Scammell & Company, Publishers, 1891.
973.78 K29d0
The London School of Exploitation Under Occupation: London School of Economics and Political Science (LSE) Students Stand Against Exploitation and Corporate Education: Vera Anstey Suite: Old Building, London School of Economics, London, March 20, 2015.
Statement from the Occupation:
Why we are occupying
We have have occupied the Vera Anstey Suite, the central meeting room of the university administration, to demand a change to the current university system.
LSE is the epitome of the neoliberal university. Universities are increasingly implementing the privatised, profit-driven, and bureaucratic ‘business model’ of higher education, which locks students into huge debts and turns the university into a degree-factory and students into consumers. LSE has become the model for the transformation of the other university systems in Britain and beyond. Massive indebtedness, market-driven benchmarks, and subordination to corporate interests have deeply perverted what we think university and education should be about.
We demand an education that is liberating – which does not have a price tag. We want a university run by students, lecturers and workers.
When a University becomes a business the whole of student life is transformed. When a university is more concerned with its image, its marketability and the ‘added value’ of its degrees, the student is no longer a student - they become a commodity and education becomes a service. Institutional sexism and racism, as well as conditions of work for staff and lecturers, becomes a distraction for an institution geared to profit.
We join the ongoing struggles in the UK, Europe and the world to reject this system that has changed not only our education but our entire society. From the occupations in Sheffield, Warwick, Birmingham and Oxford, to the ongoing collective takeover of the University of Amsterdam– students have made clear that the current system simply cannot continue.
We are not alone in this struggle.
Why Occupy?
In this occupation we aim to create an open, creative and liberated space, where all are free to participate in the building of a new directly democratic, non-hierarchical and universally accessible education: The Free University of London.
The space will be organized around the creation of workshops, discussions and meetings to share ideas freely. Knowledge is not a commodity but something precious and valuable in its own right. And we hope to prove, if only within a limited time and space, that education can be free.This liberated space should also be a space for an open discussion on the direction this university and our educational system as a whole is heading. We want to emphasise that this process is not only for students, and we encourage the participation of all LSE staff, non-academic and academic.
We base our struggle on principles of equality, direct democracy, solidarity, mutual care and support. These are our current demands which we invite all to openly discuss, debate and add to.
1 - Free and universally accessible education not geared to making profit
We demand that the management of LSE lobby the government to scrap tuition fees for both domestic and international students.
2 - Workers Rights
In solidarity with the LSE workers, we demand real job security, an end to zero-hour contracts, fair remuneration and a drastic reduction in the gap between the highest and lowest paid employees.
3 - Genuine University Democracy
We demand a student-staff council, directly elected by students and academic and non-academic staff, responsible for making all managerial decisions of the institution.
4 - Divestment
We demand that the school cuts its ties to exploitative and destructive organisations, such as those involved in wars, military occupations and the destruction of the planet. This includes but is not limited to immediate divestment from the fossil fuel industry and from all companies which make a profit from the Israeli state’s occupation of Palestine.
5 - Liberation
We demand that LSE changes its harassment policy, and to have zero tolerance to harassment.
We demand that LSE does not implement the Counter Terrorism Bill that criminalises dissent, particularly targeting Muslim students and staff.
We demand that the police are not allowed on campus.
We demand that LSE becomes a liberated space free of racism, sexism, ableism, homophobia, transphobia and religious discrimination.
We demand that the school immediately reinstates the old ethics code and makes it legally binding, in line with the recently passed SU motion.
We demand that the school ensures the security and equality of international students, particularly with regards to their precarious visa status, and fully include them in our project for a free university.
The London School of Exploitation Under Occupation: London School of Economics and Political Science (LSE) Students Stand Against Exploitation and Corporate Education: Vera Anstey Suite: Old Building, London School of Economics, London, March 20, 2015.
Statement from the Occupation:
Why we are occupying
We have have occupied the Vera Anstey Suite, the central meeting room of the university administration, to demand a change to the current university system.
LSE is the epitome of the neoliberal university. Universities are increasingly implementing the privatised, profit-driven, and bureaucratic ‘business model’ of higher education, which locks students into huge debts and turns the university into a degree-factory and students into consumers. LSE has become the model for the transformation of the other university systems in Britain and beyond. Massive indebtedness, market-driven benchmarks, and subordination to corporate interests have deeply perverted what we think university and education should be about.
We demand an education that is liberating – which does not have a price tag. We want a university run by students, lecturers and workers.
When a University becomes a business the whole of student life is transformed. When a university is more concerned with its image, its marketability and the ‘added value’ of its degrees, the student is no longer a student - they become a commodity and education becomes a service. Institutional sexism and racism, as well as conditions of work for staff and lecturers, becomes a distraction for an institution geared to profit.
We join the ongoing struggles in the UK, Europe and the world to reject this system that has changed not only our education but our entire society. From the occupations in Sheffield, Warwick, Birmingham and Oxford, to the ongoing collective takeover of the University of Amsterdam– students have made clear that the current system simply cannot continue.
We are not alone in this struggle.
Why Occupy?
In this occupation we aim to create an open, creative and liberated space, where all are free to participate in the building of a new directly democratic, non-hierarchical and universally accessible education: The Free University of London.
The space will be organized around the creation of workshops, discussions and meetings to share ideas freely. Knowledge is not a commodity but something precious and valuable in its own right. And we hope to prove, if only within a limited time and space, that education can be free.This liberated space should also be a space for an open discussion on the direction this university and our educational system as a whole is heading. We want to emphasise that this process is not only for students, and we encourage the participation of all LSE staff, non-academic and academic.
We base our struggle on principles of equality, direct democracy, solidarity, mutual care and support. These are our current demands which we invite all to openly discuss, debate and add to.
1 - Free and universally accessible education not geared to making profit
We demand that the management of LSE lobby the government to scrap tuition fees for both domestic and international students.
2 - Workers Rights
In solidarity with the LSE workers, we demand real job security, an end to zero-hour contracts, fair remuneration and a drastic reduction in the gap between the highest and lowest paid employees.
3 - Genuine University Democracy
We demand a student-staff council, directly elected by students and academic and non-academic staff, responsible for making all managerial decisions of the institution.
4 - Divestment
We demand that the school cuts its ties to exploitative and destructive organisations, such as those involved in wars, military occupations and the destruction of the planet. This includes but is not limited to immediate divestment from the fossil fuel industry and from all companies which make a profit from the Israeli state’s occupation of Palestine.
5 - Liberation
We demand that LSE changes its harassment policy, and to have zero tolerance to harassment.
We demand that LSE does not implement the Counter Terrorism Bill that criminalises dissent, particularly targeting Muslim students and staff.
We demand that the police are not allowed on campus.
We demand that LSE becomes a liberated space free of racism, sexism, ableism, homophobia, transphobia and religious discrimination.
We demand that the school immediately reinstates the old ethics code and makes it legally binding, in line with the recently passed SU motion.
We demand that the school ensures the security and equality of international students, particularly with regards to their precarious visa status, and fully include them in our project for a free university.
The London School of Exploitation Under Occupation: London School of Economics and Political Science (LSE) Students Stand Against Exploitation and Corporate Education: Vera Anstey Suite: Old Building, London School of Economics, London, March 20, 2015.
Statement from the Occupation:
Why we are occupying
We have have occupied the Vera Anstey Suite, the central meeting room of the university administration, to demand a change to the current university system.
LSE is the epitome of the neoliberal university. Universities are increasingly implementing the privatised, profit-driven, and bureaucratic ‘business model’ of higher education, which locks students into huge debts and turns the university into a degree-factory and students into consumers. LSE has become the model for the transformation of the other university systems in Britain and beyond. Massive indebtedness, market-driven benchmarks, and subordination to corporate interests have deeply perverted what we think university and education should be about.
We demand an education that is liberating – which does not have a price tag. We want a university run by students, lecturers and workers.
When a University becomes a business the whole of student life is transformed. When a university is more concerned with its image, its marketability and the ‘added value’ of its degrees, the student is no longer a student - they become a commodity and education becomes a service. Institutional sexism and racism, as well as conditions of work for staff and lecturers, becomes a distraction for an institution geared to profit.
We join the ongoing struggles in the UK, Europe and the world to reject this system that has changed not only our education but our entire society. From the occupations in Sheffield, Warwick, Birmingham and Oxford, to the ongoing collective takeover of the University of Amsterdam– students have made clear that the current system simply cannot continue.
We are not alone in this struggle.
Why Occupy?
In this occupation we aim to create an open, creative and liberated space, where all are free to participate in the building of a new directly democratic, non-hierarchical and universally accessible education: The Free University of London.
The space will be organized around the creation of workshops, discussions and meetings to share ideas freely. Knowledge is not a commodity but something precious and valuable in its own right. And we hope to prove, if only within a limited time and space, that education can be free.This liberated space should also be a space for an open discussion on the direction this university and our educational system as a whole is heading. We want to emphasise that this process is not only for students, and we encourage the participation of all LSE staff, non-academic and academic.
We base our struggle on principles of equality, direct democracy, solidarity, mutual care and support. These are our current demands which we invite all to openly discuss, debate and add to.
1 - Free and universally accessible education not geared to making profit
We demand that the management of LSE lobby the government to scrap tuition fees for both domestic and international students.
2 - Workers Rights
In solidarity with the LSE workers, we demand real job security, an end to zero-hour contracts, fair remuneration and a drastic reduction in the gap between the highest and lowest paid employees.
3 - Genuine University Democracy
We demand a student-staff council, directly elected by students and academic and non-academic staff, responsible for making all managerial decisions of the institution.
4 - Divestment
We demand that the school cuts its ties to exploitative and destructive organisations, such as those involved in wars, military occupations and the destruction of the planet. This includes but is not limited to immediate divestment from the fossil fuel industry and from all companies which make a profit from the Israeli state’s occupation of Palestine.
5 - Liberation
We demand that LSE changes its harassment policy, and to have zero tolerance to harassment.
We demand that LSE does not implement the Counter Terrorism Bill that criminalises dissent, particularly targeting Muslim students and staff.
We demand that the police are not allowed on campus.
We demand that LSE becomes a liberated space free of racism, sexism, ableism, homophobia, transphobia and religious discrimination.
We demand that the school immediately reinstates the old ethics code and makes it legally binding, in line with the recently passed SU motion.
We demand that the school ensures the security and equality of international students, particularly with regards to their precarious visa status, and fully include them in our project for a free university.
July 20, 2016--New York City-- Governor Andrew M. Cuomo announced that the Task Force to Combat Worker Exploitation has directed 1,547 businesses to pay nearly $4 million in back wages and damages to more than 7,500 workers since its inception in July 2015. The Governor also announced several initiatives to improve worker health and safety, including a multi-agency investigation into the exploitation of dry cleaning workers and a coordinated effort to ban harmful chemicals, such as perchlorethylene (PERC), that are commonly used in the industry. Additionally, the state will launch a new $5 million grant program and RFP for non-profit organizations to expand services to help exploited workers. (Don Pollard/Office of the Governor)
Exploitant : Transdev Montesson Les Rabaux
Réseau : Résalys
Ligne : R5
Lieu : Gare de Saint-Germain-en-Laye (Saint-Germain-en-Laye, F-78)
. . . 3. 3. 2007 - this is the second day of a funeral ceremony in Bori for a High Class Woman. She died on 18. 1. 2007 at the age of 85 years. The ceremony will last for one week.
If you wonder why the quality of the pictures is a little less: these are no photographs - it all are snapshots of my videos! So sorry for the less resolution, but I think, they are worth to be shown.
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The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
OCÉANIEN 1884 – 1922
Afin d'assumer les dispositions de la convention de 1881 créant la ligne d'Australie et prévoyant un départ de Marseille toutes les 4 semaines, avec une vitesse d'exploitation de 13 nœuds et une réserve de deux nœuds aux essais, 7 paquebots furent construits à La Ciotat entre 1881 et 1884. NATAL – MELBOURNE – CALÉDONIEN – SYDNEY – SALAZIE – YARRA – OCÉANIEN. La coque à la même dimension que celle du SAGHALIEN (plans de Vésigné lancé le 25 juillet 1880 pour la ligne de Chine) mais la machine a 500cv de plus. Ils sont au départ, gréés en 3 mâts-barque, transformés ultérieurement en 3 mâts-goélette, ils perdront vergues et guis avant la guerre de 14 à laquelle il participera activement.
OCÉANIEN 7ème et dernier de la série du programme de 1881
1884 le 22 juin Lancé par Mr Risbec à La Ciotat
1885 en janvier – Livraison par le chantier de La Ciotat.
Paquebots à hélice et coque en fer, avec deux cheminées, gréé en 3 mâts-barque. Avec un avant droit et un long gaillard, roof arrière entre les 2èmes et 3ème mâts. Premier navire de la compagnie à ne plus avoir les porte-haubans sur la paroi verticale de la coque, ceux-ci étant fixés directement sur le pont.
CARACTÉRISTIQUES :
Longueur : 126,15 m entre pp 130,75m ht
Largeur : 12,06 m
Jauge brute : 4.162 tjb
Jauge nette : 2.081 Tn
Port en Lourd : 3.123 tonnes
Déplacement : 5.900 tonnes pour 6,30 m de tirant d'eau.
1885 Installation à La Ciotat d'un salon de musique.
1887 Installation d'un éclairage électrique à incandescence à La Ciotat. La dunette arrière est transformée en salon de musique.
PROPULSION :
Une machine à vapeur compound à 3 cylindres. HPØ 1,10m - MP Ø 1.53m- HP Ø 1.53m - Course 1.10m
8 chaudières cylindriques timbrées à 6 kg/cm²
Puissance : 3400 cv
Vitesse : 15.6 nœuds aux essais.
1890 – Transformations pour être éventuellement utilisé comme croiseur auxiliaire.
1895 – Machine triple expansion de 4000 cv avec 16 nœuds atteints aux essais. Enlèvement des vergues. La voilure passera de 965 m² à 572 m².
ÉQUIPAGE :
État-major : 11 officiers
Personnel : 185 hommes marins et ADSG
PASSAGERS :
1ères Classes 90 passagers
Sdes Classes 44 passagers
3èmes Classes 75 passagers
LIGNES DESSERVIES :
1885 le 14 janvier – Premier départ sur l'Australie avec le Cdt Didier en ligne régulière sur l'Australie. Il y restera jusqu'en 1892. NB (Le Dr Bois donne le 16 janvier comme date du 1er départ.) Marseille, Suez, Mahé des Seychelles, Réunion, Maurice, Australie, Nouvelle Calédonie
1892 à 1900 – Placé sur la ligne d'Extrême-Orient.
1900 à 1913 - Divers lignes suivant les besoins. Sur le Levant - 1902 sur La Plata puis de nouveau sur l'Extrême-Orient. Quelques voyages sur l'Australie.
1913-1914 – Sur la ligne de Madagascar.
1919 – Désarmé car très usé par un service de 34 années.
1922 – En février Vendu à Gênes il est démoli en Italie.
ÉVÉNEMENTS :
1861 le 1er Avril. - Paul Gauguin embarque à son bord pour se rendre à Nouméa via l'Australie le 12 mai 1891, puis embarque sur l'aviso VIRE pour Tahiti.
1886 en août – Essai de passage de nuit dans le canal de Suez avec un projecteur à incandescence à l'avant et deux projecteurs sur les flancs. Ces 2 projecteurs sont commandés de la passerelle. Il n'est pas le premier à passer de nuit SALAZIE étant le premier navire à transiter de nuit.
1901: Revenant d'Extrême-Orient il ramène le Général Voyron qui commandait l'expédition de Chine et le cercueil du prince Henri d'Orléans mort à Saïgon au cours d'un voyage d'exploration en Indochine.
1915 le 22 octobre : Embarque à Majunga l’État Major et la 3ème Cie du 1er Bataillon de Marche de Tirailleurs Malgaches, il arrivera à Bizerte le 14 novembre.
1916 Le 11 mai : Il embarque à Majunga les 500 hommes du 6ème régiment de marche Somalis, arrivée à Marseille le 5 juin
1917 le 29 mai - Voyage retour d'un convoi postal sur Madagascar, il fait route avec l’Empereur NICOLAS II, le YARRA escorté par le torpilleur ARBALÈTE, la canonnière DÉDAIGNEUSE et le HLMS LILY entre Port Saïd et Marseille le YARRA sera coulé par torpillage.