View allAll Photos Tagged GUIDEPOSTS
South Dakota has undoubtedly some stunning scenery! "The Wall" is the rim of the Badlands and it is nothing short of an epic experience to wake up to these views in the morning!
We arrived after dark, and I mean it is pitch dark there as there is no other light source than the bright stars in the sky. There are no fences or guideposts either, so you are on your own parking your car or RV, gravel road on one side and steep canyon on the other!
このお堂の中にお不動様が乗った大山道道しるべが保管されています。小さなお賽銭投入口に目を寄せると一部見えるのですが、御開帳日はあるのかな？
大山参りも富士講などと同じく信仰なのですが、旅行が自由にできない時代に娯楽的な側面もあったのだろうと思います。
This is the underground tunnel between the parking garage and the terminal at Dulles International Airport in Northern Virginia.
This tunnel has always seemed to me to be a guidepost alerting the traveler they are entering into the other-world of modern air travel.
The antiseptic floors and walls, the weird light devoid of any sense of the outside, the disembodied voice cooing, "Warning: the moving walkway is ending," the harried business people rushing to Chicago or Tokyo or somewhere . . . all of these things create a certain atmosphere that lets me know I have entered the zone of stowed tray tables and tiny packets of pretzels and sesame sticks.
I used to love flying. Now not so much.
Great Budworth is a civil parish in Cheshire West and Chester, England. The parish contains 59 buildings that are recorded in the National Heritage List for England as designated listed buildings. Almost all the buildings in the centre of the village, those in Main Street, Church Street, and School Lane, are listed. More unusual structures that have been listed are the churchyard walls, the sundial in the churchyard, the stocks standing outside the churchyard walls, the lychgate at the entrance to the churchyard, the guidepost standing on the A559 road, two wellhouses, and the telephone kiosk in High Street.
正面には、上部に「上矢部」「道十丁」、「淡島大明神」、下部に「退魔山」「大善寺」、左面には、「宝暦十二壬午年四月」、右面には「ホしのや 八王子道」と彫られています。
石塔は戸塚の現吉田大橋の矢部町側に立っています。弘明寺から座間の星谷寺までを繋ぐというほしのや道はどこを通っていたのだろうか。
この石塔の下部に彫られている退魔山大善寺というお寺が上矢部町にあって境内にもこれと殆ど同じ淡島大明神の石塔があるそうです。
アハシマはイザナギ・イザナミの子ですが…いろいろあって…捨てられて…いろいろあって…最終的には女性に霊験のある淡島大明神となったとのことです。
A common sight in Montana's very rural interior are these signposts at intersections with the names of the people who live on each road and the distance to each. This particular signpost is located outside of Winifred, Montana.
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Old finger post sign indicating where the old A12 road used to go through the village of Kelvedon In Essex UK.
The Kelvedon A12 bypass opened up in 1967.
The finger post was probably made by Stantons In Derbyshire and installed between 1920-1940.
A12 road village bypass opening years.
Redbridge to Hackney Wick 1999
Redbridge new bridge 1930
Eastern avenue 1925 first opened as A106
Brentwood 1965
Mountnessing 1973
Ingatestone original bypass 1959
Margaretting 1973
Chelmsford first bypass 1932
Chelmsford second bypass 1986
Boreham 1971
Hatfield peverel 1965
Witham 1963
Kelvedon 1967
Stanway and lexden 1971
Colchester first bypass 1933
Colchester second bypass 1974
Stratford St Mary 1966
Ipswich first bypass 1930
Ipswich bypass Orwell bridge opened 1982
Martlesham 1987
Woodbridge original bypass 1933
Wickham market 1976
Saxmundham 1987
Kessingland 1990
Great Yarmouth and Gorleston relief road 1993
In 2016 the A47 extended from Great Yarmouth to Lowestoft, reducing the length of the A12.
In the days when roads were in even worse condition than we find them today many travellers tried to keep to the higher groundwhere this allowed a more direct route and there were a lot of tracks and paths across the Derbyshire and Yorkshire moors. In 1697 and Act was passed which decreed that in the more remote parts where two or more paths intersected, the local Surveyors were to erect guideposts or guide stoops showing the way to the nearest market town. There was no defined standard and the survivors show a great variety in lettering and size. Some incorporate a pointing hand alongside the place name.
This example is on Beeley Moor and points the way to Bakewell and Sheffield.
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In 1697 during the reign of William III an Act was passed which decreed that in the more remote parts, where two or more paths intersected, the local Surveyors were to erect guideposts or guide stoops showing the way to the nearest market town. After all these years the inscription on the stoop has been weathered away.
A fledgling Tree Swallow offers mama some directional assistance to facilitate the food transfer process above Horsepen Bayou. I watched for about 10 minutes as mama made repeated deliveries to this one offspring on an isolated tree stalk. My guess is none of the others made it out of the nest; a reminder of the constant struggle for survival on the bayou.
I'd been aiming to photograph the eagle flying above the river, but he swung out of frame just as I got the camera up to take the picture.
This work evokes the artist’s French and Anishnaabe roots, referencing the standing stone of Britany and the lunar cycles central to Algonquin tradition. In this way, the spheres serves as guideposts and monuments of transatlantic journey.
Monnet sees this Atlantic roue, layered with colonial histories and economic interchanges, as a vexed yet fertile space. The spheres bring a sense of grounding in contrast to the turbulence of the ocean.
There are various ancient stones like this, apparently used as guideposts marking various tracks. Important in the snows of winter.
Let it Rain, Let it Pour -
Perhaps, perhaps not, the towering lighthouse is too high for me to understand. From where I stood, I looked up the permanent fixture with head held high, wondering; eagerly trying to grasp, what purpose is there for her existence in the day.
“Can you see me from your distant presence?” My voice echoed up, expecting a reply. But the listening tower doesn’t respond.
Below the weathered post with superiority complex, I felt irrelevant, sunken. Maybe it is not yet time. The pillar with knitted brows seems to be watching out for something in the aerial world. It wasn’t long before the clouds, who had never been down to earth, stole my focus away from the fortress shackled by responsibility. As the shape-shifting pillows converge into one another, the banks gradually gave way to a higher hierarchy of smoke, swirling and working up into a storm. Who knew troubled overcast could banish happy clouds away? Those are emotional woolpacks aching with melancholic memories, they just need to cry. Suddenly I found my answer. It’s at unforeseen times like these that I’m completely convinced. The watchtower lives to beam, no matter when, her gypsy eye for the realm sinking into darkness without warning. Surprise, surprise, an angelic intervention turned the tide before my very eye. The dying sun swallowed by the arising horizon, bled out his last light. As they seep through the ghostly skinned turbulent strife, the sight of hope returning resonated above me and all over the sky.
Nothing feels greater than regaining what you have lost. The miraculous handout of a second chance took my breath away. I tightened the strings on my jumpsuit and continued my road. The most fantastic thing I captured that day was how a man-made structure has faith so strong it overwhelms even the forces of nature. Erect, undoubting, determined, the beauty of the lighthouse never dies. Turning back to have a last glace at the beacon afar, she whistled for me a homecoming tune. Tears welling up and fishbone in my throat, I embrace my lighthouse with a most beautiful smile.
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Message for my classmates -
July in MacRitchie Reservoir after shooting, I bumped into a face that bobs up on and off in my dream. Peggy, she still looked so pretty. My joy was indescribable although I didn’t show it. A second streak of good luck, I contacted K.K. in Aug and through him retrieved 26 lost contacts. The above image is dedicated to all my primary school classmates from 6A. Our school was subsequently demolished and thus, we were the last batch to graduate. After so many years, Nov will be my first reunion with them at one of the nature parks. We are going to be 12-year-old again having fun and playing games. Knowing I will struggle to speak when I face them, I word out my mushy speech instead: I’m sorry it took me forever to make the effort to search your whereabouts. I simply don’t know how and where to start without any leads. Been away from Singapore for a period; I did not return to see even my parents :-( Although we lost touch, I’ve never forgotten you. Not once. Each one, the laughter, squabbles, happy moments, incredible mischiefs we commit as children… can’t erased from mind. Life, job, mindset, the environment can change over times, but your friend-ship will anchor to the end, like a twinkling lighthouse on the shore of my heart.
There are several still whose locations are unknown. Besides waiting, we don’t know what else to do. I hope no matter where you are, we find you one day.
I know my classmates are reading this, thank you for finishing my long-winded story. I can’t help it… just can’t stop emotion from pouring.
Jun
6-9-2017
Like a Rock by Bob Seger www.youtube.com/watch?v=keIvA2wSPZc
submitted to Soundtrack Monday www.flickr.com/groups/soundtrack-monday/
69. rock(y) submitted to 100 pictures www.flickr.com/groups/100picturechallenge/
94. An interesting rock Scavenger Hunt 101 www.flickr.com/groups/scavengerhunt101/
24/365 www.flickr.com/groups/365daysincolour springtime dreaming greens
Inukshuk, the Native Canadian Statue, is the original inspiration of Ilanaaq, the 2010 Winter Olympic emblem.
Ilanaaq* means friend in Inuktitut, a native Canadian language.
For centuries, the Inuit people of Canada’s Arctic stacked rock in human form to create the inukshuk, a steadfast guidepost that provided direction across the vast horizons of the North. Over time, the inukshuk has become a symbol of hope and friendship, an eternal expression of the hospitality of a nation that warmly welcomes the people of the world with open arms every day.
The Vancouver 2010 Olympic Winter Games emblem is a contemporary interpretation of the inukshuk.
in the quiet bustle of hannover airport, a single traveler's silhouette stands out against the bright light streaming through glass doors, a moment of stillness amid travel's usual rush. the space is dotted with a curious collection of four emergency exit signs, an overzealous guidepost in this intersection of journeys. the scene is a blend of movement and pause, light and shadow, capturing the essence of transit and the meticulous design of public safety in travel hubs.
8:10 a.m. — World cities destination signs and passing truck, Westview Harbour in snow, Powell River, B.C., Canada.
Nikon D200
Tokina AT-X SD 80-200mm f/2.8 AI
For centuries, the Inuit people of Canada’s Arctic stacked rock in human form to create the inukshuk, a steadfast guidepost that provided direction across the vast horizons of the North. Over time, the inukshuk has become a symbol of hope and friendship, an eternal expression of the hospitality of a nation that warmly welcomes the people of the world with open arms every day.
The Vancouver 2010 Olympic Winter Games emblem is a contemporary interpretation of the inukshuk. It is called Ilanaaq which is the Inuktitut word for friend. This is the symbol of Canada’s Games – our friend who will help us greet the world in 2010.
**take note of the people standing beside it to give an idea how large this is**
by the way......click here for the update on yesterday's pic on the house fires:
www.abbynews.com/ (thats me in the foreground)
© All Rights Reserved
真っ二つに割れてさらに上部は剥離しているため判読し難いけれど下部は「くらみち」とはっきり読めます。戸塚区吉田町の妙秀寺にあります。
戸塚宿入口（江戸から京に向かって）今の吉田大橋の東海道とかまくら道の分岐点に立っていたとのことです。
下の写真は戸塚宿出口辺り今の八坂神社前交差点の分岐点に立っていたものとのことです。
戸塚宿には入口と出口の両方にかまくら道との分岐点があったようです。両かまくら道は今の横浜自動車学校辺りですぐに繋がりますが。
Photographed using the Ilford Pixie, and Rera Pan 100 film (127 format). Taken in Mount Dandenong, Victoria, Australia.
Thank You all for looking at this i will post full story what it is...... SPECIAL THANKS TO : OLD STONE SHE DID GIVE LINK TO SITE WHERE I CAN COPY FULL STORY ABOUT THIS SCUPTURE........
www.vancouver2010.com/en/LookVancouver2010/Vancouver2010O...
For centuries, the Inuit people of Canada’s Arctic stacked rock in human form to create the inukshuk, a steadfast guidepost that provided direction across the vast horizons of the North. Over time, the inukshuk has become a symbol of hope and friendship, an eternal expression of the hospitality of a nation that warmly welcomes the people of the world with open arms every day.
The Vancouver 2010 Olympic Winter Games emblem is a contemporary interpretation of the inukshuk. It is called Ilanaaq which is the Inuktitut word for friend. This is the symbol of Canada’s Games – our friend who will help us greet the world in 2010.
The emblem was chosen by an international judging panel from more than 1,600 entries from every region of Canada submitted through the Vancouver 2010 Olympic Emblem Design Competition. Rivera Group of Vancouver submitted the design, created by a team that included company principal and creative director Elena Rivera and MacGregor and designer Gonzalo Alatorre.
Sheldon Jackson Museum, Sitka, Alaska.
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The Iñupiat (or Inupiat, Iñupiaq or Inupiaq;[2]) are a group of Alaska Natives, whose traditional territory roughly spans northeast from Norton Sound on the Bering Sea to the northernmost part of the Canada–United States border.[3][4][5][6] Their current communities include 34 villages across Iñupiat Nunaat (Iñupiaq lands) including seven Alaskan villages in the North Slope Borough, affiliated with the Arctic Slope Regional Corporation; eleven villages in Northwest Arctic Borough; and sixteen villages affiliated with the Bering Straits Regional Corporation.[7]
Contents
Iñupiat is the plural form of the name for the people. The singular form is Iñupiaq, which also sometimes refers to the language. Iñupiak (IPA: [iɲupiɐk]) is the dual form. The roots are iñuk "person" and -piaq "real", i.e., an endonym meaning "real people".[8][9]
Groups
Ethnic groups
The Iñupiat people are made up of the following communities
Seward Peninsula Inupiat
Nunamiut[10]
Northwest Arctic Iñupiat (Malimiut)
North Alaska Coast Inupiat (Taġiuġmiut, people of the sea, or Siḷaliñiġmiut)
Regional corporations
In 1971, the Alaskan Native Claims Settlement Act established thirteen Alaskan Native Regional Corporations. The purpose of the regional corporations were to create institutions in which Native Alaskans would generate venues to provide services for its members, who were incorporated as "shareholders".[11] Alaskan Native Regional Corporations pose many challenges as participation in extractive capitalism is often in conflict with Native Alaskans subsistence lifestyles that require the health of the ecosystems.[11] Three regional corporations are located in the lands of the Iñupiat. These are the following.
Arctic Slope Regional Corporation
Bering Straits Native Corporation
NANA Regional Corporation.[10]
Tribal Governments
Prior to colonization, Iñupiat, like all Indigenous Peoples, exercised sovereignty based on complex social structures and order. Despite the transfer of land from Russia to the U.S. and eventual annexation of Alaska, Iñupiat sovereignty continues to be articulated in various ways. A limited form of this sovereignty has been recognized by Federal Indian Law, which outlines the relationship between the federal government and American Indians. The Federal Indian Law recognized Tribal governments as having limited self-determination. In 1993, the federal government extended federal recognition to Alaskan Natives tribes.[12] Tribal governments created avenues for tribes to contract with the federal government to manage programs that directly benefit Native peoples.[12] Throughout Iñupiat lands, there are various regional and village tribal governments. The tribal governments vary in structure and services provided, but often are related to the social wellbeing of the communities. Services included but are not limited to education, housing, tribal services, and supporting healthy families and cultural connection to place and community.
Languages
Inuit, the language and the people, extend borders and dialects across the Circumpolar North. Inuit are the Native inhabitants of Northern Alaska, Canada, and Greenland. Inuit languages have differing names depending on the region it is spoken in. In Northern Alaskan, the Inuit language is called Iñupiat.[13] Within Alaskan Iñupiat, there are four major dialects: North Slope, Malimiut, Bering Straits, and Qawiaraq.[13] Prior to western contact, the Iñupiat dialects flourished. Due to harsh assimilation efforts in Native American boarding schools, Natives were punished for speaking their language.[7][12] Now only 2,000 of the approximately 24,500 Iñupiat people can speak their Native tongue.[13]
Revitalization efforts have focused on Alaskan Native languages and ways of life. Located in Kotzebue, Alaska, an Iñupiat language immersion school called Nikaitchuat Iḷisaġviat was established in 1998. The immersion school's mission is to "instill the knowledge of Iñupiaq identity, dignity, respect and to cultivate a love of lifelong learning".[14] June Nelson Elementary school is another school in Kotzebue that is working to include more content into their curriculum about Iñupiat language and culture. [15] Nome Elementary School in Nome, Alaska has also put in place plans to incororate an Iñupiaq language immersion program. [16] There are many courses being offered at the various campuses a part of the University of Alaska system. University of Alaska Fairbanks offers an online course called Beginning Iñupiaq Eskimo, an introductory course to the Iñupiaq language open to both speakers and non-speakers of Iñupiaq. University of Alaska Anchorage offers multiple levels of Elementary Iñupiaq Language and Alaskan Native language apprenticeship and fluency intensive courses.[17]
Since 2017, a grassroots group of Iñupiat language learners organized Iḷisaqativut, a two-week Iñupiaq language intensive that is held throughout communities in the Iñupiat region.[18] The first gathering was held in Utqiaġvik in 2017, Siqnasuaq (Nome) in 2018, and Qikiqtaġruk (Kotzebue) in 2019.[19]
Kawerak, a nonprofit organization from the Bering Strait region, has created a language glossary that features terms from Iñupiaq, as well as terms from English, Yup'ik, and St. Lawrence Island Yupik.[20]
Several Inupiat people developed pictographic writing systems in the early twentieth century. It is known as Alaskan Picture Writing.[7]
History
Along with other Inuit groups, the Iñupiaq originate from the Thule culture. Circa 300 B.C., the Thule migrated from islands in the Bering Sea to what now is Alaska.
Iñupiaq groups, in common with Inuit-speaking groups, often have a name ending in "miut," which means 'a people of'. One example is the Nunamiut, a generic term for inland Iñupiaq caribou hunters. During a period of starvation and an influenza epidemic (likely introduced by American and European whaling crews,[21]) most of these people moved to the coast or other parts of Alaska between 1890 and 1910. A number of Nunamiut returned to the mountains in the 1930s.
By 1950, most Nunamiut groups, such as the Killikmiut, had coalesced in Anaktuvuk Pass, a village in north-central Alaska. Some of the Nunamiut remained nomadic until the 1950s.
The Iditarod Trail's antecedents were the native trails of the Dena'ina and Deg Hit'an Athabaskan Indians and the Inupiaq Eskimos.[22]
Subsistence
A family of Iñupiat
from Noatak, Alaska, 1929 – by Edward S. Curtis
Iñupiat people are hunter-gatherers, as are most Arctic peoples. Iñupiat people continue to rely heavily on subsistence hunting and fishing. Depending on their location, they harvest walrus, seal, whale, polar bears, caribou, and fish.[10] Both the inland (Nunamiut) and coastal (Taġiumiut, i.e. Tikiġaġmiut) Iñupiat depend greatly on fish. Throughout the seasons, when they are available, food staples also include ducks, geese, rabbits, berries, roots, and shoots.
The inland Iñupiat also hunt caribou, Dall sheep, grizzly bear, and moose. The coastal Iñupiat hunt walrus, seals, beluga whales, and bowhead whales. Cautiously, polar bear also is hunted.
The capture of a whale benefits each member of an Iñupiat community, as the animal is butchered and its meat and blubber are allocated according to a traditional formula. Even city-dwelling relatives, thousands of miles away, are entitled to a share of each whale killed by the hunters of their ancestral village. Maktak, which is the skin and blubber of bowhead and other whales, is rich in vitamins A and C.[23][24] The vitamin C content of meats is destroyed by cooking, so consumption of raw meats and these vitamin-rich foods contributes to good health in a population with limited access to fruits and vegetables.
A major value within subsistence hunting is the utilization of the whole catch or animal. This is demonstrated in the utilization of the hides to turn into clothing, as seen with seal skin, moose and caribou hides, polar bear hides. Fur from rabbits, beaver, marten, otter, and squirrels are also utilized to adorn clothing for warmth. These hides and furs are used to make parkas, mukluks, hats, gloves, and slippers. Qiviut is also gathered as Muskox shed their underlayer of fur and it is spun into wool to make scarves, hats, and gloves. The use of the animal's hides and fur have kept Iñupiat warm throughout the harsh conditions of their homelands, as many of the materials provide natural waterproof or windproof qualities. Other animal parts that have been utilized are the walrus intestines that are made into dance drums and qayaq or umiaq, traditional skin boats.
The walrus tusks of ivory and the baleen of bowhead whales are also utilized as Native expressions of art. The use of these sensitive materials are inline with the practice of utilizing the gifts from the animals that are subsisted. There are protective policies on the harvesting of walrus and whales.[25] The harvest of walrus solely for the use of ivory is highly looked down upon as well as prohibited by federal law with lengthy and costly punishments.
Since the 1970s, oil and other resources have been an important revenue source for the Iñupiat. The Alaska Pipeline connects the Prudhoe Bay wells with the port of Valdez in south-central Alaska. Because of the oil drilling in Alaska's arid north, however, the traditional way of whaling is coming into conflict with one of the modern world's most pressing demands: finding more oil.[26]
The Iñupiat eat a variety of berries and when mixed with tallow, make a traditional dessert. They also mix the berries with rosehips and highbush cranberries and boil them into a syrup.[27]
Culture
Traditionally, some Iñupiat people lived in sedentary communities, while others were nomadic. Some villages in the area have been occupied by indigenous groups for more than 10,000 years.
The Nalukataq is a spring whaling festival among Iñupiat. The festival celebrates traditional whale hunting and honors the whale's spirit as it gave its physical body to feed entire villages. The whale's spirit is honored by dance groups from across the North performing songs and dances.
The Iñupiat Ilitqusiat is a list of values that define Iñupiat people. It was created by elders in Kotzebue, Alaska,[28] yet the values resonate with and have been articulated similarly by other Iñupiat communities.[29][30] These values include: respect for elders, hard work, hunter's success, family roles, humor, respect for nature, knowledge of family tree, respect for others, sharing, love for children, cooperation, avoid conflict, responsibility to tribe, humility, and spirituality.[28]
These values serve as guideposts of how Iñupiat are to live their lives. They inform and can be derived from Iñupiat subsistence practices.
There is one Iñupiat culture-oriented institute of higher education, Iḷisaġvik College, located in Utqiaġvik.
Students from Iḷisaġvik College with Senator Lisa Murkowski.
Current issues
Iñupiat people have grown more concerned in recent years that climate change is threatening their traditional lifestyle. The warming trend in the Arctic affects their lifestyle in numerous ways, for example: thinning sea ice[31] makes it more difficult to harvest bowhead whales, seals, walrus, and other traditional foods as it changes the migration patterns of marine mammals that rely on iceflows and the thinning sea ice can result in people falling through the ice; warmer winters make travel more dangerous and less predictable as more storms form; later-forming sea ice contributes to increased flooding and erosion along the coast as there is an increase in fall storms, directly imperiling many coastal villages.[32] The Inuit Circumpolar Council, a group representing indigenous peoples of the Arctic, has made the case that climate change represents a threat to their human rights.[33]
As of the 2000 U.S. Census, the Iñupiat population in the United States numbered more than 19,000. Most of them live in Alaska.
Iñupiat Nunaat (Iñupiat territories)