View allAll Photos Tagged Form
Having formed the 3S16 Newcastle to Edinburgh Waverley empty working, Siemens Class 185 3-car DMU No. 185 102 stands at Platform 6 of Waverley Station on 10th December, 2019, prior to returning as the 5S16 empty working to Heaton Carriage Sidings. See 185 102 in the Scottish Trains community on LiveJournal.
African Ambassadors & Diaspora Interactive Form AAIF Awards Gala Dinner United Nations buildings International Maritime Organization HQ IMO London. Photo Opportunity Portraits with Her Excellency Dr Justina Mutale and Epi Mabika
In the U.S. state of Colorado, Interstate 25 follows the north–south corridor through Colorado Springs and Denver. The highway enters the state form the North near Carr and exits the state near Starkville. The highway also runs through the cities of Fort Collins, Loveland, and Pueblo. The route is concurrent with U.S. Highway 87 through the entire length of the state. I-25 replaced U.S. Highway 87 and most of U.S. Highway 85 for through traffic.
I-25 leaves El Paso County and enters Douglas County at Monument Hill, elevation 7,352 feet, north of Monument. I-25 then continues north through more rural and hilly areas areas east of the Rocky Mountains until reaching Castle Rock at exit 181. I-25 continues through rural and hilly portions of Douglas County until interchanging with E-470, the partial beltway of Denver as the toll road serves the Centennial Airport and the much larger Denver International Airport.
After entering Arapahoe County, I-25 cuts through the Denver Technological Center (DTC) between Dry Creek Road and Belleview Avenue (exits 196-199). I-25 enters Denver at the I-225 interchange, a spur that detours motorists to I-70 through Aurora, at exit 200. I-25 turns in an westerly direction between Evans Avenue (Exit 203) and Colorado Boulevard (Exit 204). University of Denver lies just to the south of the interstate at Exit 205. It then turns back north after Exit 207. I-25 curves around the west side of downtown Denver, where it can be accessed by I-70 Bus. at exit 210. I-25 then interchanges with I-70 at exit 214 right before leaving the City and County of Denver.
en.wikipedia.org/wiki/Interstate_25_in_Colorado
en.wikipedia.org/wiki/Wikipedia:Text_of_Creative_Commons_...
Lolita Dark is an Epic
Rock band with roots in Southern California and Japan formed in 2012. Their sound weaves together crunching guitar riffs, progressive bass lines, lush harmonies, and complex melodic structures in songs that reflect both angst and optimism in an increasingly interconnected world of disconnected residents.
2012 年に結成。米国・カリフォルニアを拠点とする日米双方にルーツを持つ個性派ロックバンド。壮大なハーモニーと複雑なメロディのアンサンブルを特徴的な激し いギターやプログレッシブなベースラインに乗せることにより、幻想的で独創性溢れる世界観を生み出している。バンドのフロントマンであるRay は闇と光、怒りと喜び、過去と現在、東洋と西洋など、現世に存在しうる全ての相反する事象や矛盾の「融合」を音楽を通じて表現しているという。
Fronted by Shibuya-born singer/songwriter Rayko, Lolita Dark provides the soundtrack and visuals of a world where light intersects dark, east meets west, and the past overlaps the present, depicting the, seemingly, redundant circles of our lives and universe.
The core of Lolita Dark is formed by singer/ songwriter / guitarist / multi-instrumentalist Rayko (Ray), Bassist Rain Balen, and Drummer Joey Felix who are also members of the Los Angeles rock band "Dig Jelly", and Okinawan vocalist and keyboardist Machiko (May), and guitarist Patrick Cabrera of prog metal band False Empire.
LD はバンドの中核を担うリーダー・Rayを筆頭に、苦楽を共に過ごした地元の音楽仲間であるRain Balen(Bs)、Joey Felix(Dr)、Patrick Cabrera(Gtr).沖縄出身のMay(Keys/Vocal)の移住の後、北海道出身のK−Luを加えた国際的なバンド構成。
Their first album, “Tokyo Status” was released in 2012 and featured a wide range of intensely personal, yet universal meditations on love, addiction, promise, and despair. It blazed new territory with a sonic landscape that fused Shibuya glam, European symphonic-rock, and American metal. Lolita Dark's debut CD explored the themes of Salvation, Redemption, Sanctuary, and displayed some of Rayko's internal anguish after the Great Tohoku Earthquake and Tsunami ravaged her homeland.
Lolita Dark has performed at various venues including Bar Sinister, House of Blues, J-Pop events hosted by "Tune in Tokyo", and Rayko's on going event “Tokyo Status” .Lolita Dark has also performed at Anime Expo, Nan Desu Kan, Anime Los Angeles, and Pacific Media Expo, where they opened for Japanese artists BACK-ON (Avex) and D (Avex, Universal Music). Lolita Dark was also invited by NAMM 2015 to host a panel to talk about their success in finding a niche in independent music market.
Lolita Dark is working on their third release while they perform as an opener to national acts from Japan, and headlines local clubs and anime convention circuits.
全米最大の日本ポップカルチャー祭典であるAnime Expoでの鮮烈のデビューを飾る。これを期にバンドは本格始動し、ローカル誌などで多く取り上げられるようになる。Anime Expoでのライブを皮切りにBar Sinister Hollywood、Roxy、House of Blues等、数々の有名ライブハウス公演をも成功させている。また、デビュー後は矢継ぎ早 に Nan Desu Kan (Co)、Katsukon (D.C/Maryland)、Zenkaikon (PA)といった多様なコンベンション・ツ アーも取り組まれ、多くの会場での演奏を経験する。
“Mad Times”, from the "Tokyo Status" album, has been chosen for the in-production Steampunk web series “Tinker". “Wounded Angel”, the recently released song by Lolita Dark, has become the official theme song for Anime California 2014. Lolita Dark's second album, “Queen's Decade”, was released in the spring of 2014 at their opening performance for Gacharic Spin (Universal Music) at Tekko 2014.
Lolita Dark's albums and new single "Wounded Angel" are available now on iTunes and CDBaby.
Lolita Dark signed a 5 year recording/distribution contract for East Asia including Japan, Korea, and China in July 2015.
itunes.apple.com/us/artist/lolita-dark/id586389170
www.cdbaby.com/Artist/LolitaDark
Official Lolita Dark website: www.lolitadark.com/
Rayko official website: rayko.com/
2012年にはデビューアルバム「Tokyo Status」をリリース。
リリースから現在に至るまで、州外へも精力的に赴き本格的なライブ活動を行っている。このアルバムは全曲メッセージ性が強く、Rayの強烈な想いが反映されている。特に「Mad Times」というトラックは東日本大震災で被災された方々への追悼の意を込めた楽曲であり、Rayの故郷が崩壊されたことに対する悲しみや虚しさなどの感情を色濃く表現している。また、同曲は現在アメリカで制作 中の 「TINKER」というスティームパンクを題材としたウェブTVシリーズの主題歌として起用されている。(www.youtube.com/watch?v=ttWXSVs_4iI）
また、「Tokyo Status」リリース翌年の3月からはアルバムと
同名儀のファッション・ロックショーケース・イベントも月１で開催している。(www.facebook.com/TokyoStatus)
Kirtipur (Nepali: कीर्तिपुर, Nepal Bhasa: किपू Kipu) is an ancient city in Nepal. It is located in the Kathmandu Valley 5 km south-west of the city of Kathmandu. It is one of the five municipalities in the valley, the others being Kathmandu, Lalitpur, Bhaktapur and Madhyapur Thimi.
ETYMOLOGY
The name Kirtipur comes from Kirti (glory) and pur (city).
DEMOGRAPHICS
Originally a Newar foundation, Kirtipur is still a center of Newar culture. It has been merged with surrounding villages to form the municipality of Kirtipur with a population of 67,171.
It consists of many temples, gumbas (Buddhist monastery) and churches too. Due to the presence of Tribhuvan University, Kirtipur is also a popular area for out-of-town students and professors to rent houses and they are major contributors to the local economy.
HISTORY
Kirtipur's history dates from 1099 AD. It was part of the territory of Lalitpur at the time of the invasion of the Kathmandu Valley by the Gorkhali king Prithvi Narayan Shah in the 18th century.
In 1767, Kirtipur was annexed to the Gorkhali kingdom by Prithvi Narayan following the Battle of Kirtipur. He took the town on his twenty third attempt, after entering it by trickery. After this, he cut off the noses and lips of everybody in the city.
This was the site of an inspirational peaceful demonstration of the people in the 2006 mass uprising that overthrew the powers of the king. It is considered to be an anti-monarchy city due to its bitter history against the Shah dynasty whose modern founder conquered the city insultingly, which was followed by negligence of the administration and development by subsequent rulers.
PLACES OF INTEREST
BAGH BHAIRAB
Bagh Bhairab temple is one of the most popular temples dedicated to the God Bhairab in the form of a tiger. This god is regarded as the guardian of Kirtipur and the locals call it Ajudeu, a grandfather god. Bhairab, the most terrifying and awful form of Shiva is the destroyer on one hand and the guardian on the other. Ceremonial rituals in relation to the important events of life such as rice-feeding, puberty, marriage and even the construction of houses cannot be done without propitiating this deity in most of the towns and cities of Nepal.
The present three storeyed temple of Bagh Bhairab probably built in 16th century stands in the brick-paved rectangular courtyard with the rest houses around it. There are some small shrines and stone images spread over the courtyard. The main gate is at the southern side. There are two other gates in the eastern and western sides. The two roofs of the temple are of tiles while the third one is covered with gilt-copper. There are wooden pillars carved with Hindu gods and goddesses. They have been erected in between windows of the second storey and the names of the carved deities have been finely cut out below them on the pedestals.
There are eighteen pinnacles-one in the first roof, six in the middle and eleven in the top roof. Beneath the eaves of the first roof there are very old but faded murals depicting the stories of Ramayan. Maha Bharat and the various manifestations of Durga, the mighty mother goddess. These paintings are frescoes in red with white plaster background. At the right side of the main gate of the temple there is Hifa Dyo, the god of blood sacrifice is allowed directly to Bagh Bhairab, all animal offerings to the deity are made here on behalf of this deity just as the animal sacrifices are made to Kumari, a stone idol, placed at the second gate in the left side of Chandeswori at Banepa and to the Chhetrapal which is at the very beginning of the final series of the steps to the temple of Khadga Jogini at Sankhu.
There are two torans over Hifa Dyo. They bear very fine cuttings of Asta-Matriks, Asta-Bhairabs and other gods and goddesses. In the western wall of the temple there is a hollow space regarded by the local people as Nasa Dyo, the god of music and dance. Bagh Bhairab made of clay has been enshrined in the left side corner in the temple. The three glass-eyed tiger-god is tongue-less and tooth-less but covered with silver and copper plates and heavily ornamented. This deity as mentioned in the stone inscriptions has been called Bagheswor (the tiger god), Bhimsen Bhattarak (Bhimsen, the governing deity), Gudei Sthanadhipati (the lord in the form of tiger) and Ajudyo(the ancestral god).
The local peoples hail this deity as the embodiment of prudence, knowledge, productivity and strength to resist all evils. Hence, the auspicious ceremonies such as weddings, hair-cuttings, rice-feedings and other ritual performances in Kirtipur are done only after a puza to this deity.
CHILANCHO STUPA
A Buddhist shrine, is situated on the southern hill. It is located in Kirtipur, Nepal. It was made in medieval period. An inscription of Nepal Samvat 635 is found in this Chaitya. Therefore, it is one of the most important historical stupa of this region.
UMA MAHESHWAR
Uma Maheshwar temple (locally, Kwacho Dega) is one of the important heritage sites of Kirtipur. This pagoda-style three-storied temple is situated at the highest point (1414 m) of Kirtipur. Since this temple is at the top of the hill, one can enjoy picturesque view of the Kathmandu valley and mountains like Langtang, Dorge Lakkpa, Chobhu Bhamure, and Gaurishankar.
The temple was constructed in 1655 AD by Rautra Vishwanath Babu, a son of king Sidhhi Narsinga Malla. It was destructed in an earthquake in 1832 AD. After remained dilapidated for about a century, it was restored in 1933 AD after it was again destroyed by an earthquake. Local people and government made a herculean effort to renovate it into the current state. The restoration process was completed only in 1982 AD. Recently, in 2008 some work was done to preserve the arts of temple.
There is an artistic stone gate at the entrance. On each side of the stone staircase leading to the temple, there is a stone elephant, with sculptures of Bhimsen and Kuber as protectors of the temple. The main deities in this temple are standing Lord Shiva and Parvati. There are other images of deities like Sarasvati and Mahismardini on false doors around temple.
The wooden doors, pillars, and beams are crafted with artistic figures of different gods and goddess such as Astamatrika and Asta Bhairav. Similarly, erotic figures are also carved in wooden beams. According to archeologists, these figures on beams have tantric values.
The bell on the northern side of temple was cast in 1895 by Gillett & Johnston Founders, Corydon. It was one of the four quarter bells of Ghantaghar of the central Kathmandu and was reallocated to this temple after the Ghantaghar was destroyed by the earthquake in 1933.
SHRI KIRTI BIHAR
A Theravada Buddhist monastery built in traditional Thai architectural style, is situated near the entrance to the city.
MEDIA
To Promote local culture Kirtipur has one FM radio station Radio Newa F.M. - 106.6 MHz Which is a Community radio Station.There are several weekly newspaper published from Kirtipur. They are Shahid Weekly, Kirtipur Darpan, Kirtipur Sandesh. Also there is a local television station, Kirtipur Channel and some more local channel.
WIKIPEDIA
A few thoughts - not yet well-formed - but here we go... (tl;dr - Holy Crap - the Nikon D800 is probably NOT the camera I thought it would be and now I'm torn on my next body)
So I shot the big inner-city football game in Normal last Friday - Community vs. West. My wife teaches at Community and I wanted to spend Friday night within a quarter-mile of her location for a change so I decided to shoot the game. I had invited budding talented sports shooter Tuan Brown to come shoot the game with me - which he did. He shot with a Canon T1i - a camera released in May of 2009 - almost a year-and-a-half after my D300. We both spent the night shooting between 1600 and 3200 ISO at f/2.8 on similar 70-200 f/2.8 lenses (mine - borrowed from Stacy with VR and Tuan's without).
(Note: the image above shot at 1/800 and f/2.8 at ISO 3200 with -2/3 EV looks like crap big but holds up on screen resolution. The looks like crap is strictly an output of the high ISO).
Let me just say that shooting sports isn't for the weak of heart. Tracking focus is tough. I have Nikon's 51-autofocus points 3D tracking which does pretty darn well. Tuan had continuous autofocus but only nine focus points. And yet he did a great job. Kudos to him - he's new to this and doing well. And while my focus was okay, I was a little disappointed to shoot at 3200 ISO. I think Tuan's images at 3200 ISO look better than mine at 3200. Chalk that up to a more advanced processor in his consumer Canon than my prosumer Nikon - but that's how fast technology changes nowadays. I saw at least one Nikon D700 and one Nikon D3s at the game. Both Fx cameras. The D700 - which I've shot many times (thanks Al and Ben) - does pretty well at 3200 ISO. I trust it there. It probably even does better at 6400 ISO than my D300 at 3200 ISO. The D3s is the best low-light performance camera in the DSLR world. It's a beautiful thing - even at 6400 ISO. Just wow. But you get what you pay for. My D300 was about $1800 when it came out. The D700 was about $2700 and the D3s was about $5400. So be it... let the ranting begin.
So in the last few days, the Nikon rumor-mill, driven by the EXCELLENT Nikon Rumors website, has gone a little crazy on the LONG awaited D700 replacement - a camera I was almost certain to buy when it came out as I make the transition from Dx to Fx. I've been waiting for awhile to upgrade to full-frame and was debating between the D700 itself (probably now about $2300 new but harder and harder to find) and the next-gen "D800" which was expected to arrive between $2700-$3000 and staged as an excellent competitor to the similarly priced Canon 5DMk II and the eventual replacement for that - the 5DMk III. And yet the "D800" is going in a completely different direction - again based on rumors but solid ones at that.
The likely D800 will run around $4K and be a - wait for it - a 36MP camera. OMFG. 36MP. Seriously - who needs 36MP In a DSLR? Nikon's two high-end pro cameras currently, the D3s (the king of low light and a beautiful sensor at 12.2MP) and the D3x (the king of file beauty but not low light at approximately 24MP) differ along the lines just mentioned. Low light performance vs. large/lovely file performance. Both are not schlocks at either but they are clearly differentiated. I think it was long anticipated that the D800 would be 97% or more of what the D3s was (for half the price) - not the D3x. And yet it's moving into the realm of a lower-priced D3x (which retails for about $8K) meaning it won't be the high ISO performer the D3s is. The rumored ISO range is 100-6400, same as the D3x and only a stop better than my D300. I'm sure it will do very well at say 3200 ISO - but maybe not as well as the D3s. But 36MP - it just seems to be... unnecessary. Leave those pixels to the top of the pro line. Not to the bottom of the pro line. While it sounds amazing in general - I could probably pick up a refurb'd D3s for the same price (or close). I was 99% sure I would buy this camera - now I'm 75% sure I won't. Too early to tell but 36MP is feeling like overkill and priced too high too boot.
My world has been thrown for a curve - a first-world problem I know - but this is the stuff I sit up thinking about too much.... Oh - and West crushed Community. Sigh.
Zaha Hadid: Form in Motion at Philadelphia Museum of Art. Video at VernissageTV: vernissage.tv/blog/2011/09/30/zaha-hadid-form-in-motion-p...
1919. Aquarel·la, tinta i llapis de grafit sobre paper. 31,8 x 24,4 cm. Museu Solomon R. Guggenheim, Nova York. 49.347.
Mandala (Sanskrit: मण्डल Maṇḍala, 'circle') is a spiritual and ritual symbol in Hinduism and Buddhism, representing the Universe. The basic form of most mandalas is a square with four gates containing a circle with a center point. Each gate is in the general shape of a T. Mandalas often exhibit radial balance.
The term is of Sanskrit origin. It appears in the Rig Veda as the name of the sections of the work, but is also used in other Indian religions, particularly Tibetan Buddhism.
In various spiritual traditions, mandalas may be employed for focusing attention of practitioners and adepts, as a spiritual guidance tool, for establishing a sacred space, and as an aid to meditation and trance induction.
In common use, mandala has become a generic term for any diagram, chart or geometric pattern that represents the cosmos metaphysically or symbolically; a microcosm of the universe.
HINDUISM
RELIGIOUS MEANING
A yantra is a two- or three-dimensional geometric composition used in sadhanas, puja or meditative rituals. It is considered to represent the abode of the deity. Each yantra is unique and calls the deity into the presence of the practitioner through the elaborate symbolic geometric designs. According to one scholar, "Yantras function as revelatory symbols of cosmic truths and as instructional charts of the spiritual aspect of human experience"
Many situate yantras as central focus points for Hindu tantric practice.Yantras are not representations, but are lived, experiential, nondual realities. As Khanna describes:
Despite its cosmic meanings a yantra is a reality lived. Because of the relationship that exists in the Tantras between the outer world (the macrocosm) and man’s inner world (the microcosm), every symbol in a yantra is ambivalently resonant in inner–outer synthesis, and is associated with the subtle body and aspects of human consciousness.
BUDDHISM
The mandala can be found in the form of the Stupa and in the Atanatiya Sutta in the Digha Nikaya, part of the Pali Canon. This text is frequently chanted.
A mandala can also represent the entire universe, which is traditionally depicted with Mount Meru as the axis mundi in the center, surrounded by the continents.
PRACTICE
Mandalas are commonly used by tantric Buddhists as an aid to meditation.
The mandala is "a support for the meditating person", something to be repeatedly contemplated to the point of saturation, such that the image of the mandala becomes fully internalised in even the minutest detail and can then be summoned and contemplated at will as a clear and vivid visualized image. With every mandala comes what Tucci calls "its associated liturgy [...] contained in texts known as tantras", instructing practitioners on how the mandala should be drawn, built and visualised, and indicating the mantras to be recited during its ritual use.
By visualizing "pure lands", one learns to understand experience itself as pure, and as the abode of enlightenment. The protection that we need, in this view, is from our own minds, as much as from external sources of confusion. In many tantric mandalas, this aspect of separation and protection from the outer samsaric world is depicted by "the four outer circles: the purifying fire of wisdom, the vajra circle, the circle with the eight tombs, the lotus circle." The ring of vajras forms a connected fence-like arrangement running around the perimeter of the outer mandala circle.
As a meditation on impermanence (a central teaching of Buddhism), after days or weeks of creating the intricate pattern of a sand mandala, the sand is brushed together into a pile and spilled into a body of running water to spread the blessings of the mandala.
Kværne in his extended discussion of sahaja, discusses the relationship of sadhana interiority and exteriority in relation to mandala thus:
...external ritual and internal sadhana form an indistinguishable whole, and this unity finds its most pregnant expression in the form of the mandala, the sacred enclosure consisting of concentric squares and circles drawn on the ground and representing that adamant plane of being on which the aspirant to Buddha hood wishes to establish himself. The unfolding of the tantric ritual depends on the mandala; and where a material mandala is not employed, the adept proceeds to construct one mentally in the course of his meditation."
CHRISTIANITY
Forms which are evocative of mandalas are prevalent in Christianity: the celtic cross; the rosary; the halo; the aureole; oculi; the Crown of Thorns; rose windows; the Rosy Cross; and the dromenon on the floor of Chartres Cathedral. The dromenon represents a journey from the outer world to the inner sacred centre where the Divine is found.
Similarly, many of the Illuminations of Hildegard von Bingen can be used as mandalas, as well as many of the images of esoteric Christianity, as in Christian Hermeticism, Christian Alchemy, and Rosicrucianism.
A superb example of Christian and alchemical symbolism in Mandala art can be seen in the Church of Saint John the Baptist, Maddermarket, Norwich in the Layer Monument dating from circa 1600.
WESTERN PSYCHOLOGICAL INTERPRETATIONS
According to art therapist and mental health counselor Susanne F. Fincher, we owe the re-introduction of mandalas into modern Western thought to Carl Jung, the Swiss psychoanalyst. In his pioneering exploration of the unconscious through his own art making, Jung observed the motif of the circle spontaneously appearing. The circle drawings reflected his inner state at that moment. Familiarity with the philosophical writings of India prompted Jung to adopt the word "mandala" to describe these circle drawings he and his patients made. In his autobiography "Memories, Dreams, Reflections," Jung wrote:
"I sketched every morning in a notebook a small circular drawing,...which seemed to correspond to my inner situation at the time....Only gradually did I discover what the mandala really is:...the Self, the wholeness of the personality, which if all goes well is harmonious." pp 195 – 196.
Jung recognized that the urge to make mandalas emerges during moments of intense personal growth. Their appearance indicates a profound re-balancing process is underway in the psyche. The result of the process is a more complex and better integrated personality. As Jungian analyst Marie Louise von Franz explains:
"The mandala serves a conservative purpose—namely, to restore a previously existing order. But it also serves the creative purpose of giving expression and form to something that does not yet exist, something new and unique….The process is that of the ascending spiral, which grows upward while simultaneously returning again and again to the same point.
Creating mandalas helps stabilize, integrate, and re-order inner life.
According to the psychologist David Fontana, its symbolic nature can help one "to access progressively deeper levels of the unconscious, ultimately assisting the meditator to experience a mystical sense of oneness with the ultimate unity from which the cosmos in all its manifold forms arises."
WIKIPEDIA
A vintage wooden dress form stands proud in my new office. My collection of antique rosaries and a brochure from Cirque Du Soleil's spectacular show "Mystere" remind me to have faith in my dreams.
FIELD MARKS-crown and nape black,black wedge extends beloweye,forms a distinctive helmet. tail is shorter than prairie;wing tips almost reach end of tail; also lacks dark bar and axillaries on underwing. plumage varies from pale in highly migratory subspecies tundrius of the north to very dark in pealei from northwest olimpic peninsula to aleutians. in pealei,the largest subspecies, adult has heavy spotting on whitish breast,underparts very dark.rather sedentary intermediate anatum subspecies has thickest moustachial stripe; adult shows rufous wash below; juvenile is dark brownish above,underparts are heavily streaked.juvenile tundrius has a pale eyebrow and large pale area on side of side of face; underparts more finely streaked.
Biografia:
Formou uma banda na cidade de Congonhas e com ela tocou em bailes e festas da região. Mais tarde passou a compor as próprias músicas, alcançando sucesso com Nega de Obaluaê, de sua autoria.
O maior sucesso de sua carreira é Fogo e Paixão, de 1985. Os discos têm títulos sugestivos como Ui-Wando de Paixão, Vulgar e Comum É Não Morrer de Amor, Obsceno, Depois da Cama, Tenda dos Prazeres, Mulheres, o que lhe rendeu o título de o cantor mais erótico do Brasil.
Em seus shows, os cenários em geral apresentam banheiras, camas, haréns e existe distribuição de calcinhas perfumadas.
Flamboyant in Concert:
O Flamboyant In Concert iniciou no dia 16 de março sua sexta temporada de shows. Até outubro, mês de encerramento do projeto, serão apresentados a cada 25 dias, nove shows, sempre às terças-feiras, a partir das 19h, no Deck Parking Sul – térreo 1.
A temporada 2010 marca a ampliação do projeto, que passa a ter capacidade para receber até 1.200 pessoas sentadas. Outra novidade é a diversificação de ritmos e estilos para agradar os variados públicos do shopping. Além de João Bosco, a diversidade musical brasileira estará representada pelo animado forró de Elba Ramalho, pela viola caipira de Renato Teixeira e rock anos 80 de Marina Lima. Também estão confirmados shows de Jair Rodrigues, Guilherme Arantes, Wando, Toni Garrido e Ivan Lins.
Mais infos:
EXIF:
Camera: Canon EOS 5D Mark II
Lens: 135 mm
Exposure: Manual exposure, 1/332 sec, f/2.8, ISO 400
*Canon 5D Mark II + Canon 70-200mm f/2.8
*Copyright © 2008 Naldo Mundim. All rights reserved.
*Reprodução proibida. © Todos os direitos reservados.
*Imagem protegida pela Lei do Direito Autoral Nº 9.610 de 19/02/1998
Phnom Bakheng (Khmer: ប្រាសាទភ្នំបាខែង) at Angkor, Cambodia, is a Hindu temple in the form of a temple mountain. Dedicated to Shiva, it was built at the end of the 9th century, during the reign of King Yasovarman (889-910). Located atop a hill, it is nowadays a popular tourist spot for sunset views of the much bigger temple Angkor Wat, which lies amid the jungle about 1.5 km to the southeast. The large number of visitors makes Phnom Bakheng one of the most threatened monuments of Angkor. [1] Since 2004, World Monuments Fund has been working to conserve the temple in partnership with APSARA.
Constructed more than two centuries before Angkor Wat, Phnom Bakheng was in its day the principal temple of the Angkor region, historians believe. It was the architectural centerpiece of a new capital, Yasodharapura, that Yasovarman built when he moved the court from the capital Hariharalaya in the Roluos area located to the southeast.
An inscription dated 1052 AD and found at the Sdok Kak Thom temple in present-day Thailand states in Sanskrit: "When Sri Yasovardhana became king under the name of Yasovarman, the able Vamasiva continued as his guru. By the king's order, he set up a linga on Sri Yasodharagiri, a mountain equal in beauty to the king of mountains."[1] Scholars believe that this passage refers to the consecration of the Phnom Bakheng temple approximately a century and a half earlier.
Surrounding the mount and temple, labor teams built an outer moat. Avenues radiated out in the four cardinal directions from the mount. A causeway ran in a northwest-southeast orientation from the old capital area to the east section of the new capital's outer moat and then, turning to an east-west orientation, connected directly to the east entrance of the temple.[2]
Phnom Bakheng is a symbolic representation of Mount Meru, home of the Hindu gods, a status emphasized by the temple’s location atop a steep hill. The temple faces east, measures 76 meters square at its base and is built in a pyramid form of six tiers. At the top level, five sandstone sanctuaries, in various states of repair, stand in a quincunx pattern—one in the center and one at each corner of the level’s square. Originally, 108 small towers were arrayed around the temple at ground level and on various of its tiers; most of them have collapsed.[3]
Jean Filliozat of the Ecole Francaise, a leading authority on Indian cosmology and astronomy, interpreted the symbolism of the temple. The temple sits on a rectangular base and rises in five levels and is crowned by five main towers. One hundred four smaller towers are distributed over the lower four levels, placed so symmetrically that only 33 can be seen from the center of any side. Thirty-three is the number of gods who dwelt on Mount Meru. Phnom Bakheng's total number of towers is also significant. The center one represents the axis of the world and the 108 smaller ones represent the four lunar phases, each with 27 days. The seven levels of the monument represent the seven heavens and each terrace contains 12 towers which represent the 12-year cycle of Jupiter. According to University of Chicago scholar Paul Wheatley, it is "an astronomical calendar in stone." [4]
Phnom Bakheng is one of three hilltop temples in the Angkor region that are attributed to Yasovarman's reign. The other two are Phnom Krom to the south near the Tonle Sap lake, and Phnom Bok, northeast of the East Baray reservoir.
Following Angkor's rediscovery by the outside world in the mid-19th century, decades passed before archeologists grasped Phnom Bakheng's historical significance. For many years, scholars' consensus view was that the Bayon, the temple located at the center of Angkor Thom city, was the edifice to which the Sdok Kak Thom inscription referred. Later work identified the Bayon as a Buddhist site, built almost three centuries later than originally thought, in the late 12th century, and Phnom Bakheng as King Yasovarman's state temple.
La Moldavie, en forme longue République de Moldavie (en roumain : Moldova et Republica Moldova), ou République de Moldova, est un pays d'Europe orientale situé entre la Roumanie et l'Ukraine, englobant des parties des régions historiques de Bessarabie, et de Podolie méridionale (dite Transnistrie en roumain). La Moldavie est membre-signataire de l'Accord de libre-échange centre-européen et du GUAM (Organisation pour la démocratie et le développement).
Historiquement, le nom de Moldavie vient de l'ancien allemand Mulde qui signifie « creux poussiéreux », « carrière », « mine », et qui a successivement désigné une cité minière (en roumain Baia, qui signifie aussi « carrière », « mine »), la rivière Moldova passant à côté, et pour finir une principauté née dans cette région. Ce nom désigne le territoire de l'ancienne Principauté de Moldavie (1359-1859) aujourd'hui partagé entre
la région de Moldavie en Roumanie (soit 8 départements) à l'ouest du Prout,
la République de Moldavie à l'est du Prout, successeur de la République socialiste soviétique de Moldavie,
et l'Ukraine soit l'oblast de Tchernivtsi (ou Cernăuți en roumain), et la partie de l'oblast d'Odessa située à l'ouest du Nistru ou Dniestr (Bugeac).
Ces trois derniers territoires ont été créés par Staline à la suite de l'annexion soviétique de juin 1940, permise par le Pacte germano-soviétique de 1939. L'adjectif géographique Moldaves se réfère à tout ce qui concerne le territoire historique de la Moldavie.
MUSEO FORMA DE EL SALVADOR
Ubicado en las proximidades del monumento a El Salvador del Mundo, punto clave de la trama urbana de la ciudad, el Museo FORMA abre sus puertas a espacios y actividades para la educación cultural de los salvadoreños. Su enorme compromiso está hacia el público nacional en pos de contribuir en su educación y en el cultivo de su valoración hacia el significado de las artes plásticas nacionales.
Fundado en 1983, tras la iniciativa de la prestigiosa pintora Julia Díaz primera dama en la profesión, el proyecto FORMA se planteo como el misionero para resguardar con celo y altruismo las creaciones salvadoreñas con el fin de legarlas a las futuras generaciones. Por otra parte su fundadora tenía como precepto dedicar salas o galerías (no importa su término o función arquitectónica) para la incorporación de exposiciones temporales de nuevos talentos.
Dirección: Alameda Manuel Enrique Araujo,pasaje Senda Florida sur, costado poniente de AFP/CONFIA, San Salvador, El Salvador Centroamérica.
Telefono: (503) 22984269
Email: info@museoforma.com
Web: www.museoforma.com
Horarios:
De lunes a viernes de 8:00 a.m. a 5:00 p.m.
Sábados de 8:00 a.m. a 12:00 p.m.
The forms are in place and concrete is poured at the brand-new CCS-agriKomp on-farm reference plant in Millbrook, Ontario.
More info here:
info.octaform.com/blog/bid/38924/Canadians-Bring-German-B...
Exercise in Form and Perception 12 angles (Freestanding and balanced plywood construction, 62cm x 52cm x 28cm, Dirk Marwig 2016)
*This pic shows 12 angles of the object, turning it on the axis. This object stands on any solid and level surface.
Menuda forma de salir a caminar... Quién iba a pensar que me toparía con este pequeño mientras salia en busca de mi madre a su trabajo, simplemente un regalo de Dios y de la madre Naturaleza...
------
Nombre Común: Loro Cachaña
Nombre Científico: Enicognathus ferrugineus
El CACHAÑA habita en los bosques, espacios libres y zonas de cultivo, de hasta los 2.000 metros
Su coloración general es verde oscura. Sus plumas de la corona y espalda están ribeteadas de negro; presenta un anillo perioftálmico (coloración alrededor del ojo) negruzco; con el iris del ojo, rojo. En sus alas posee tonalidades de azul metálico. Presente una cola roja oscura con la punta estrecha de verde negruzco. Posee una mancha en el centro del abdomen roja oscura. Su pico es ganchudo, ancho y corto. Y sus patas son cortas de color carne grisáceo con dos dedos hacia adelante y dos hacia atrás.
Espero les guste mi fotografía de esta ave que además esta en peligro leve de extinción. Asi que ojo, debemos cuidarla, abrazos.
Marcelo.
The fortifications of Famagusta are a series of defensive walls and other fortifications which surround the city of Famagusta in Northern Cyprus. The walls were built by the Lusignan Kingdom of Cyprus in the 14th century, and redesigned by Republic of Venice in 15th and 16th centuries before the siege of Ottoman Empire in 1571. The fortifications of Famagusta withstood an 11-month siege before the city capitulated to the Ottoman Empire in August 1571.
In the 13th century, Famagusta's harbour was defended by a tower, and it is possible that some form of fortification existed earlier. In the 14th century, the Lusignans built the Othello Castle to defend both the harbour and the town. Famagusta fell to the Genoese in 1373, and in 1489 it was taken over by the Republic of Venice along with the rest of Cyprus.
While Famagusta was under Venetian rule, the city was essentially a military base. The Othello Castle was modernized, and fortifications surrounding the entire city began to be built. The fortifications were designed by a number of military engineers, including Michele Sanmicheli and his nephew Giovanni Girolamo Sammichele. The latter arrived in Famagusta in around 1550, and he designed the Martinengo Bastion, which served as a prototype for various other fortifications in Europe and America. He died in Famagusta in 1559, while the fortifications were still under construction.
The Fourth Ottoman–Venetian War broke out in 1570, when an Ottoman force invaded Cyprus and took control of most of the island including Nicosia within a few months. On 15 September, Ottomans surrounded Famagusta, which was the last Venetian stronghold on the island, and began the Siege of Famagusta. The city held out until August 1571, when the Venetians asked for terms of surrender. Although terms were agreed and the inhabitants began to evacuate the city, at the surrender ceremony Lala Mustafa Pasha learned that some Muslim prisoners had been killed and he had the Venetian commander Marco Antonio Bragadin mutilated and flayed alive, and the remaining Christians in the city were massacred.
The Ottomans repaired the damaged parts of the walls, but did not make any major alterations. The city began to expand outside its walls in the late Ottoman period, and this increased after Cyprus fell under British rule.
Although many buildings within the old city of Famagusta is in a state of disrepair, the fortifications are still in relatively good condition.
The fortifications of Famagusta consist of an enceinte which is surrounded by a rock-hewn ditch on the landward side, and the harbour on the seaward side. Like the fortifications of Rhodes, which were built by the Knights Hospitaller between the 14th and 16th centuries, the walls of Famagusta show the transition between medieval fortification and the bastioned fortifications of the early modern period.
Famagusta is a city on the east coast of the de facto state Northern Cyprus. It is located east of Nicosia and possesses the deepest harbour of the island. During the Middle Ages (especially under the maritime republics of Genoa and Venice), Famagusta was the island's most important port city and a gateway to trade with the ports of the Levant, from where the Silk Road merchants carried their goods to Western Europe. The old walled city and parts of the modern city are de facto part of Northern Cyprus as the capital of the Gazimağusa District.
The city was known as Arsinoe or Arsinoë (Greek: Ἀρσινόη, Arsinóē) in antiquity, after Ptolemy II of Egypt's sister and wife Arsinoe II.
By the 3rd century, the city appears as Ammochostos (Greek: Ἀμμόχωστος or Αμμόχωστος, Ammókhōstos, "Hidden in Sand") in the Stadiasmus Maris Magni.[5] This name is still used in modern Greek with the pronunciation [aˈmːoxostos], while it developed into Latin Fama Augusta, French Famagouste, Italian Famagosta, and English Famagusta during the medieval period. Its informal modern Turkish name Mağusa (Turkish pronunciation: [maˈusa]) came from the same source. Since 1974, it has formally been known to Turkey and Northern Cyprus as Gazimağusa ([ɡaːzimaˈusa]), from the addition of the title gazi, meaning "veteran" or "one who has faught in a holy war".
In the early medieval period, the city was also known as New Justiniana (Greek: Νέα Ἰουστινιανία, Néa Ioustinianía) in appreciation for the patronage of the Byzantine emperor Justinian, whose wife Theodora was born there.
The old town of Famagusta has also been nicknamed "the City of 365 Churches" from the legend that, at its peak, it boasted a church for every day of the year.
The city was founded around 274 BC, after the serious damage to Salamis by an earthquake, by Ptolemy II Philadelphus and named "Arsinoe" after his sister.[6] Arsinoe was described as a "fishing town" by Strabo in his Geographica in the first century BC. In essence, Famagusta was the successor of the most famous and most important ancient city of Cyprus, Salamis. According to Greek mythology, Salamis was founded after the end of the Trojan War by Teucros, the son of Telamon and brother of Aedes, from the Greek island of Salamis.
The city experienced great prosperity much later, during the time of the Byzantine emperor Justinian. To honor the city, from which his wife Theodora came, Justinian enriched it with many buildings, while the inhabitants named it New Justiniania to express their gratitude. In AD 647, when the neighboring cities were destroyed by Arab raiding, the inhabitants of these cities moved to Famagusta, as a result of which the city's population increased significantly and the city experienced another boom.
Later, when Jerusalem was occupied by the Arabs, the Christian population fled to Famagusta, as a result of which the city became an important Christian center, but also one of the most important commercial centers in the eastern Mediterranean.
The turning point for Famagusta was 1192 with the onset of Lusignan rule. It was during this period that Famagusta developed as a fully-fledged town. It increased in importance to the Eastern Mediterranean due to its natural harbour and the walls that protected its inner town. Its population began to increase. This development accelerated in the 13th century as the town became a centre of commerce for both the East and West. An influx of Christian refugees fleeing the downfall of Acre (1291) in Palestine transformed it from a tiny village into one of the richest cities in Christendom.
In 1372 the port was seized by Genoa and in 1489 by Venice. This commercial activity turned Famagusta into a place where merchants and ship owners led lives of luxury. By the mid-14th century, Famagusta was said to have the richest citizens in the world. The belief that people's wealth could be measured by the churches they built inspired these merchants to have churches built in varying styles. These churches, which still exist, were the reason Famagusta came to be known as "the district of churches". The development of the town focused on the social lives of the wealthy people and was centred upon the Lusignan palace, the cathedral, the Square and the harbour.
In 1570–1571, Famagusta was the last stronghold in Venetian Cyprus to hold out against the Turks under Mustafa Pasha. It resisted a siege of thirteen months and a terrible bombardment, until at last the garrison surrendered. The Ottoman forces had lost 50,000 men, including Mustafa Pasha's son. Although the surrender terms had stipulated that the Venetian forces be allowed to return home, the Venetian commander, Marco Antonio Bragadin, was flayed alive, his lieutenant Tiepolo was hanged, and many other Christians were killed.
With the advent of the Ottoman rule, Latins lost their privileged status in Famagusta and were expelled from the city. Greek Cypriots natives were at first allowed to own and buy property in the city, but were banished from the walled city in 1573–74 and had to settle outside in the area that later developed into Varosha. Turkish families from Anatolia were resettled in the walled city but could not fill the buildings that previously hosted a population of 10,000. This caused a drastic decrease in the population of Famagusta. Merchants from Famagusta, who mostly consisted of Latins that had been expelled, resettled in Larnaca and as Larnaca flourished, Famagusta lost its importance as a trade centre. Over time, Varosha developed into a prosperous agricultural town thanks to its location away from the marshes, whilst the walled city remained dilapidated.
In the walled city, some buildings were repurposed to serve the interests of the Muslim population: the Cathedral of St. Nicholas was converted to a mosque (now known as Lala Mustafa Pasha Mosque), a bazaar was developed, public baths, fountains and a theological school were built to accommodate the inhabitants' needs. Dead end streets, an Ottoman urban characteristic, was imported to the city and a communal spirit developed in which a small number of two-storey houses inhabited by the small upper class co-existed with the widespread one-storey houses.
With the British takeover, Famagusta regained its significance as a port and an economic centre and its development was specifically targeted in British plans. As soon as the British took over the island, a Famagusta Development Act was passed that aimed at the reconstruction and redevelopment of the city's streets and dilapidated buildings as well as better hygiene. The port was developed and expanded between 1903 and 1906 and Cyprus Government Railway, with its terminus in Famagusta, started construction in 1904. Whilst Larnaca continued to be used as the main port of the island for some time, after Famagusta's use as a military base in World War I trade significantly shifted to Famagusta. The city outside the walls grew at an accelerated rate, with development being centred around Varosha. Varosha became the administrative centre as the British moved their headquarters and residences there and tourism grew significantly in the last years of the British rule. Pottery and production of citrus and potatoes also significantly grew in the city outside the walls, whilst agriculture within the walled city declined to non-existence.
New residential areas were built to accommodate the increasing population towards the end of the British rule,[11] and by 1960, Famagusta was a modern port city extending far beyond Varosha and the walled city.
The British period saw a significant demographic shift in the city. In 1881, Christians constituted 60% of the city's population while Muslims were at 40%. By 1960, the Turkish Cypriot population had dropped to 17.5% of the overall population, while the Greek Cypriot population had risen to 70%. The city was also the site for one of the British internment camps for nearly 50,000 Jewish survivors of the Holocaust trying to emigrate to Palestine.
From independence in 1960 to the Turkish invasion of Cyprus of 1974, Famagusta developed toward the south west of Varosha as a well-known entertainment and tourist centre. The contribution of Famagusta to the country's economic activity by 1974 far exceeded its proportional dimensions within the country. Whilst its population was only about 7% of the total of the country, Famagusta by 1974 accounted for over 10% of the total industrial employment and production of Cyprus, concentrating mainly on light industry compatible with its activity as a tourist resort and turning out high-quality products ranging from food, beverages and tobacco to clothing, footwear, plastics, light machinery and transport equipment. It contributed 19.3% of the business units and employed 21.3% of the total number of persons engaged in commerce on the island. It acted as the main tourist destination of Cyprus, hosting 31.5% of the hotels and 45% of Cyprus' total bed capacity. Varosha acted as the main touristic and business quarters.
In this period, the urbanisation of Famagusta slowed down and the development of the rural areas accelerated. Therefore, economic growth was shared between the city of Famagusta and the district, which had a balanced agricultural economy, with citrus, potatoes, tobacco and wheat as main products. Famagusta maintained good communications with this hinterland. The city's port remained the island's main seaport and in 1961, it was expanded to double its capacity in order to accommodate the growing volume of exports and imports. The port handled 42.7% of Cypriot exports, 48.6% of imports and 49% of passenger traffic.
There has not been an official census since 1960 but the population of the town in 1974 was estimated to be around 39,000 not counting about 12,000–15,000 persons commuting daily from the surrounding villages and suburbs to work in Famagusta. The number of people staying in the city would swell to about 90,000–100,000 during the peak summer tourist period, with the influx of tourists from numerous European countries, mainly Britain, France, Germany and the Scandinavian countries. The majority of the city population were Greek Cypriots (26,500), with 8,500 Turkish Cypriots and 4,000 people from other ethnic groups.
During the second phase of the Turkish invasion of Cyprus on 14 August 1974 the Mesaoria plain was overrun by Turkish tanks and Famagusta was bombed by Turkish aircraft. It took two days for the Turkish Army to occupy the city, prior to which Famagusta's entire Greek Cypriot population had fled into surrounding fields. As a result of Turkish airstrikes dozens of civilians died, including tourists.
Unlike other parts of the Turkish-controlled areas of Cyprus, the Varosha suburb of Famagusta was fenced off by the Turkish army immediately after being captured and remained fenced off until October 2020, when the TRNC reopened some streets to visitors. Some Greek Cypriots who had fled Varosha have been allowed to view the town and journalists have been allowed in.
UN Security Council resolution 550 (1984) considers any attempts to settle any part of Famagusta by people other than its inhabitants as inadmissible and calls for the transfer of this area to the administration of the UN. The UN's Security Council resolution 789 (1992) also urges that with a view to the implementation of resolution 550 (1984), the area at present under the control of the United Nations Peace-keeping Force in Cyprus be extended to include Varosha.
Famagusta's historic city centre is surrounded by the fortifications of Famagusta, which have a roughly rectangular shape, built mainly by the Venetians in the 15th and 16th centuries, though some sections of the walls have been dated earlier times, as far as 1211.
Some important landmarks and visitor attractions in the old city are:
The Lala Mustafa Pasha Mosque
The Othello Castle
Palazzo del Provveditore - the Venetian palace of the governor, built on the site of the former Lusignan royal palace
St. Francis' Church
Sinan Pasha Mosque
Church of St. George of the Greeks
Church of St. George of the Latins
Twin Churches
Nestorian Church (of St George the Exiler)
Namık Kemal Dungeon
Agios Ioannis Church
Venetian House
Akkule Masjid
Mustafa Pasha Mosque
Ganchvor monastery
In an October 2010 report titled Saving Our Vanishing Heritage, Global Heritage Fund listed Famagusta, a "maritime ancient city of crusader kings", among the 12 sites most "On the Verge" of irreparable loss and destruction, citing insufficient management and development pressures.
Famagusta is an important commercial hub of Northern Cyprus. The main economic activities in the city are tourism, education, construction and industrial production. It has a 115-acre free port, which is the most important seaport of Northern Cyprus for travel and commerce. The port is an important source of income and employment for the city, though its volume of trade is restricted by the embargo against Northern Cyprus. Its historical sites, including the walled city, Salamis, the Othello Castle and the St Barnabas Church, as well as the sandy beaches surrounding it make it a tourist attraction; efforts are also underway to make the city more attractive for international congresses. The Eastern Mediterranean University is also an important employer and supplies significant income and activity, as well as opportunities for the construction sector. The university also raises a qualified workforce that stimulates the city's industry and makes communications industry viable. The city has two industrial zones: the Large Industrial Zone and the Little Industrial Zone. The city is also home to a fishing port, but inadequate infrastructure of the port restricts the growth of this sector. The industry in the city has traditionally been concentrated on processing agricultural products.
Historically, the port was the primary source of income and employment for the city, especially right after 1974. However, it gradually lost some of its importance to the economy as the share of its employees in the population of Famagusta diminished due to various reasons. However, it still is the primary port for commerce in Northern Cyprus, with more than half of ships that came to Northern Cyprus in 2013 coming to Famagusta. It is the second most popular seaport for passengers, after Kyrenia, with around 20,000 passengers using the port in 2013.
The mayor-in-exile of Famagusta is Simos Ioannou. Süleyman Uluçay heads the Turkish Cypriot municipal administration of Famagusta, which remains legal as a communal-based body under the constitutional system of the Republic of Cyprus.
Since 1974, Greek Cypriots submitted a number of proposals within the context of bicommunal discussions for the return of Varosha to UN administration, allowing the return of its previous inhabitants, requesting also the opening of Famagusta harbour for use by both communities. Varosha would have been returned to Greek Cypriot control as part of the 2004 Annan Plan but the plan had been rejected by a majority(3/4) of Greek Cypriot voters.
The walled city of Famagusta contains many unique buildings. Famagusta has a walled city popular with tourists.
Every year, the International Famagusta Art and Culture Festival is organized in Famagusta. Concerts, dance shows and theater plays take place during the festival.
A growth in tourism and the city's university have fueled the development of Famagusta's vibrant nightlife. Nightlife in the city is especially active on Wednesday, Friday and Saturday nights and in the hotter months of the year, starting from April. Larger hotels in the city have casinos that cater to their customers. Salamis Road is an area of Famagusta with a heavy concentration of bars frequented by students and locals.
Famagusta's Othello Castle is the setting for Shakespeare's play Othello. The city was also the setting for Victoria Hislop's 2015 novel The Sunrise, and Michael Paraskos's 2016 novel In Search of Sixpence. The city is the birthplace of the eponymous hero of the Renaissance proto-novel Fortunatus.
Famagusta was home to many Greek Cypriot sport teams that left the city because of the Turkish invasion and still bear their original names. Most notable football clubs originally from the city are Anorthosis Famagusta FC and Nea Salamis Famagusta FC, both of the Cypriot First Division, which are now based in Larnaca. Usually Anorthosis Famagusta fans are politically right wing where Nea Salamis fans are left wing.
Famagusta is represented by Mağusa Türk Gücü in the Turkish Cypriot First Division. Dr. Fazıl Küçük Stadium is the largest football stadium in Famagusta. Many Turkish Cypriot sport teams that left Southern Cyprus because of the Cypriot intercommunal violence are based in Famagusta.
Famagusta is represented by DAÜ Sports Club and Magem Sports Club in North Cyprus First Volleyball Division. Gazimağusa Türk Maarif Koleji represents Famagusta in the North Cyprus High School Volleyball League.
Famagusta has a modern volleyball stadium called the Mağusa Arena.
The Eastern Mediterranean University was founded in the city in 1979. The Istanbul Technical University founded a campus in the city in 2010.
The Cyprus College of Art was founded in Famagusta by the Cypriot artist Stass Paraskos in 1969, before moving to Paphos in 1972 after protests from local hoteliers that the presence of art students in the city was putting off holidaymakers.
Famagusta has three general hospitals. Gazimağusa Devlet Hastahanesi, a state hospital, is the biggest hospital in city. Gazimağusa Tıp Merkezi and Gazimağusa Yaşam Hastahanesi are private hospitals.
Personalities
Saint Barnabas, born and died in Salamis, Famagusta
Chris Achilleos, illustrator of the book versions on the BBC children's series Doctor Who
Beran Bertuğ, former Governor of Famagusta, first Cypriot woman to hold this position
Marios Constantinou, former international Cypriot football midfielder and current manager.
Eleftheria Eleftheriou, Cypriot singer.
Derviş Eroğlu, former President of Northern Cyprus
Alexis Galanos, 7th President of the House of Representatives and Famagusta mayor-in-exile (2006-2019) (Republic of Cyprus)
Xanthos Hadjisoteriou, Cypriot painter
Oz Karahan, political activist, President of the Union of Cypriots
Oktay Kayalp, former Turkish Cypriot Famagusta mayor (Northern Cyprus)
Harry Luke British diplomat
Angelos Misos, former international footballer
Costas Montis was an influential and prolific Greek Cypriot poet, novelist, and playwright born in Famagusta.
Hal Ozsan, actor (Dawson's Creek, Kyle XY)
Dimitris Papadakis, a Greek Cypriot politician, who served as a Member of the European Parliament.
Ṣubḥ-i-Azal, Persian religious leader, lived and died in exile in Famagusta
Touker Suleyman (born Türker Süleyman), British Turkish Cypriot fashion retail entrepreneur, investor and reality television personality.
Alexia Vassiliou, singer, left here as a refugee when the town was invaded.
George Vasiliou, former President of Cyprus
Vamik Volkan, Emeritus Professor of Psychiatry
Derviş Zaim, film director
Famagusta is twinned with:
İzmir, Turkey (since 1974)
Corfu, Greece (since 1994)
Patras, Greece (since 1994)
Antalya, Turkey (since 1997)
Salamina (city), Greece (since 1998)
Struga, North Macedonia
Athens, Greece (since 2005)
Mersin, Turkey
Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.
Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.
A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.
Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.
Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.
Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.
Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.
The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.
Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.
Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.
By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.
EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.
However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.
On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.
In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.
By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.
In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.
The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.
After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".
As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.
Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.
On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.
The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.
Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.
The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.
Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.
Main articles: Bloody Christmas (1963) and Battle of Tillyria
An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."
In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.
Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.
In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.
Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.
Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.
Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.
The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:
UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.
The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.
By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."
After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.
On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.
The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.
During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.
In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.
Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.
A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.
Eldvörp is a row of scoria and spatter cones formed in the Reykjanes Fires 1210-1240 AD in the Svartsengi volcanic system. The craters lie in a NE-SW trending row, extending from the south coast about 10 km inland, with the north end 2 km west of the Blue Lagoon. The lava emitted from the crater row is one of the most voluminous Holocene lava flows on the Reykjanes Peninsula, covering c. 20 km2.
Discover Wild Iceland offers wide variety of exciting and private day tours, photo tours, Photo workshop tours and Wedding Photography tours - all year round.
All our tours are operated by highly experienced guides and professional photographers.
Shot form my multi-system calendar widget prototype. Available at behdad.org/calendar or iraniancalendar.info/
It's showing the Iranian (Persian) calendar as the main system used (top, blue), the Islamic calendar (right, green), and the Gregorian calendar (left, brown). Holidays and dates with annotations are colorized.