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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)
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Picture taken with NIKON D50.
Lightroom 3.6
© Vratislav Indra All Rights Reserved
Walk the 垂水なぎさ街道 (Tarumi Nagisa Kaidou: Tarumi Seaside Trail).
SA-9 with 50/1.4a Fujicolor Professional ProPlus II 200
Rocky Creek Dam Rd.
We took and hour and a half drive to see the Rocky Creek Dam from Lennox Head. They had a blockade across the road just before the dam for road works - no sign at the beginning of the road let alone anywhere else! So no damn dam photos folks :)
Thank You all for looking at this and i love Your comments
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........
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.
A page from the c1950 Franco Traffic Signs catalogue. The reflector 'reflex' discs could also be used to further enhance the visibility of traffic bollards or in the form of directional arrows to point the correct direction at roundabouts.
"Teter Rock was a pile of local rocks which James Teter erected at a high point on his land as a guidepost for homesteaders searching for the Cottonwood River. As Teterville grew, the rocks were used in the construction of several of the buildings and the Teter marker disappeared." This new scultpture was designed and setup in honor of him in 1952.
Today we drive down to Cassoday, Kansas for a roadtrip and make Teter Rock part of trip when we go to photograph the thousands of wild horses that roam southern Kansas.
A comment left the other day suggested I not overanalyze my work, that I should trust my gut.
And while that's a valid approach, it's not one I agree with.
My gut is fairly well-trained at this point. I feel comfortable using it as a guidepost when I shoot, going where instinct leads me, not being too In My Head while I'm shooting.
Classic problem with athletes and such, over-thinking while in the moment, getting in the way of your own unconscious knowledge.
But at the same time, both during a shoot and afterwards, it's Knowledge that fuels both my gut and my conscious actions. My instinct is merely a different part of the brain accessing the knowledge in my head, parsing it in a different way. It's an advisor, not the governor.
During the shoot I try not to get too caught up in the details, in the exact way Stevie's chin is tilted, in the precise degree of sunlight I'm letting through around her head, in the way her shoulders line up with the horizon.
But I'm aware of them, aware of centering her in the shot and letting just enough light wrap around her face so as to brighten things up.
I'm not overly worried about the shutter speed and the aperture, but I'm aware of them, just as I'm aware of the slight breeze sending several strands of hair across her face, just the way I like.
I'm never too sucked into the minutiae of the details, but I'm aware of them all, because if I'm not present in the moment, if I leave it all to some unconscious process, where am I in this process? If I'm not continually making conscious choices, then I might as well be doing this in my sleep, as a kind of automatic writing.
Shoot, if we're just working from instinct all the time, are we no better than animals? ANIMALS, I SAY.
Photo: Wegweiser in Irland
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Der Mensch lebt selig, lebt vergnügt
1.) Der Mensch lebt selig, lebt vergnügt,
Der Gottes Wege geht,
Die Macht verlorner Lust besiegt,
Fest in Versuchung steht.
2.) Er, er genießt die Seligkeit,
Die im Gewissen wohnt,
Wenn sich's des hohen Beifalls freut,
Womit es Gott belohnt.
3.) Noch größren Lohn erwartet ihn
In jener Ewigkeit,
Wenn er mit Gott ergebnem Sinn
Getan, was Gott gebeut. (a)
4.) Hilf, dass mit regem Eifer ich
Den Weg der Tugend geh,
Damit ich, Herr, im Himmel dich
In deiner Größe sehn!
(a) alte Form von 'gebietet'
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Autor: Heinrich Erhard Heeren
Melodie: Heil dem, der dich Religion
oder: Ich singe dir mit Herz und Mund
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Sammlung geistlicher Lieder - Band 1 -
Herausgegeben von Nikolaus Joachim Guilliam Evers
Archediakonus an der Jakobi-Kirche, Hamburg
Druck und Verlag: G.F.Schniebes, E.E.Raths
Hamburg, 1817
Liednummer 483
Thema: Gottvertrauen, Kreuz und Trost
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Heinrich Erhard Reinhold Heeren, (* 16. Februar 1728 in Wremen/Herzogtum Bremen, † 8. März 1811 in Bremen) war ein evangelisch-lutherischer Pfarrer, Lehrer und Lieddichter. Heeren wurde als Sohn des Pfarrers Hermann Heeren (1688–1745) geboren und studierte von 1746 bis 1750 in Jena und Göttingen. Im Jahr 1754 wurde er Subrektor am 'Athenaeum' in Bremen, übernahm im Jahr 1760 eine Pfarrstelle in Arbergen bei Bremen und wurde 1775 als Domprediger nach Bremen berufen. Er war Mitarbeiter der Redaktion des 'Neuen Gesangbuchs der evangelisch-lutherischen Domgemeinde zu Bremen', das mit 950 Liedern im Jahr 1778 erschien. Aus der Feder von Heerens finden sich darin 32 eigene Beiträge und 27 Überarbeitungen älterer Lieder; diese 59 Beiträge veröffentlichte Heeren 1778 am Verlagsort Bremen in einem gesonderten Druck unter dem Titel 'Neue und veränderte geistliche Lieder'. Von diesen Liedern wurden einige auch in andere Kirchengesangbücher und Liedanthologien des 18. und 19. Jahrhunderts übernommen. Sein bekanntestes Lied ist ein Ewigkeitslied mit zehn Strophen und heißt 'Der Freuden Fülle ist bei dir, mein Gott'.
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A page from the c1950 Franco Traffic Signs catalogue. The miscellaneous signs included those of a fingerpost style for directions to facilities such as public lavatories. They also made a range of house number plates using the MoT satndard figures or lettering.
Can't Find My Way Home - Blind Faith- www.youtube.com/watch?v=bDAttqJ3qcg
Inukshuk, pronounced ee-nook-shook, an Inuit word translated means "stone man that points the way." Inukshuks are stone cairns that were erected by Inuit at prominent locations throughout the barrens of Arctic Canada to serve as guideposts
from where i stand 9/52- www.flickr.com/groups/fromwhereistand/
17/365 Canada- www.flickr.com/groups/1027862@N23/
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.
widows and orphans of the guidepost rock light house
~ dfp2024
~
they wait and watch still
by the foaming brine
they stand there marking time
warning of the perilous climb
from the rocks below
to the rocks above
all it takes is the storm to give a shove
and the foam and waves take everything you love.
~
ai/gimp
正面：此よ里 かまくら道
向かって右面：南無阿弥陀佛
向かって左面：庚申講中 宝永七？？？
この「かまくら道」の字体が歌川広重の東海道五拾三次戸塚宿の絵に描かれた石塔の字体とそっくりなのだそうです。
現在は八坂神社前交差点の東海道側に置かれています。当時はかまくら道側に置かれていたのでしょう。ここは東海道とかまくら道との分かれ道とのことです。
"輝く道標"
Canon EOS 7D + EF-S 15-85mm F3.5-5.6 IS USM
In front of Tokyo Club Bldg, Tokyo Chiyoda-ku Kasumigaseki 3 chome 2-6.
東京都千代田区霞ヶ関3丁目2-6、東京倶楽部ビルディング前にて。
A page from the c1950 Franco Traffic Signs catalogue. This shows the quite bulky internally illuminated signs available and that would have been supplied for either gas or electrical lighting.
Best viewed on Black~
Taken two summers ago while camping in the mountains of North Idaho..... memorable~
Wegweiser zum Waschsalon
Im gigantischen Gemeindebau Karl-Marx-Hof in Wien Heiligenstadt, der 1930 eröffnet wurde, gab es zwar den für die damalige Zeit noch seltenen "Luxus" von Fließwasser und WC innerhalb jeder Wohnung, aber noch keine Badezimmer und Waschmaschinenanschlüsse. Als Gemeinschaftseinrichtung wurden in zwei Innenhöfen sogenannte Waschsalons errichtet, wo Körper und Wäsche gewaschen werden konnten. Nach und nach verloren diese Waschsalons ihre Bedeutung und Funktion. So wurde schließlich einer davon in ein Museum umgewandelt, das immer wieder sozial bedeutende Ereignisse der Vergangenheit thematisiert. Allein der Name Waschsalon ist für das Museum geblieben.
Signpost to the wash house
In the gigantic municipal housing complex Karl-Marx-Hof in Vienna Heiligenstadt, which was opened in 1930, there was the "luxury" of running water and a toilet in every flat, which was still rare at that time, but there were no bathrooms and washing machine connections. As a communal facility, so-called wash houses were built in two inner courtyards where bodies and laundry could be washed. Gradually, these wash houses lost their importance and function. Eventually, one of them was converted into a museum, which always focuses on socially significant events of the past. Only the name Wash house has remained for the museum.
Faith, Sacred and Secular: On the right, a two thousand year-old symbol that provides the guidepost for their lives to millions of Christians; on the left, obedience to the instructions of a faceless voice over the radio guiding air traffic safely through the evening sky.
The intersection of Imadegawa and Teramachi streets in Kyoto was an important crossroad in the Edo period, and the area was known as Ōharaguchi. This directional guidepost was erected in 1868 and is a Kyoto municipal historical landmark