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It is a great thing to try applying the feng shui colors ideas to be implemented in your new house color concept. Do you confuse in the mix and match your color new house concept? Do not worry. Invite your passion to mix and match your favorite color and create your own wealth. Here we go to...
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Spotted on our travels through Mid Wales. This old implement would have had a seat on the support between the two wheels and judging by the set up at the front would have been pulled by a large horse. Any ideas what it may have been used for.
View On Black Then select Large for the bigger picture.
Antiqued version here. www.flickr.com/photos/wdig/4702143163/
Este santuário está
implementado numa vasta
área consagrada ao culto
Mariano e constitui um pólo
de dinamização de
numerosas actividades de
espiritualidade, recolhimento
e apoio social. Na sua
génese, está a resposta das
populações do nordeste
transmontano à mensagem
de Fátima, através de uma
acção liderada por um
sacerdote natural da região: o
P. Manuel Joaquim Ochôa.
Começou a ser edificado em
1961. Para a sua construção
foi necessária a colaboração
de todo o povo de Cerejais,
homens e mulheres; eles com
quatrocentos carros de bois
de pedra e elas com o transporte de toda a água necessária à construção,
muita da qual foi transportada em cântaros, à cabeça.
Além da capela principal, fazem parte do conjunto do santuário:
l O Calvário (fig.1.1) com uma capelinha onde se encontra um conjunto
escultórico, em tamanho natural, que representa o encontro da Mãe
Dolorosa com o seu Divino Filho.
l Uma Via-sacra que percorre o caminho entre a Capela e o Calvário e
cujas cruzes foram esculpidas em granito da aldeia de Romeu.
Dois anos mais tarde, em 28 de Maio de 1967, celebrou-se a “festa dos
Bispos” como ficou conhecida a inauguração dos quinze Mistérios do
Rosário, que estão representados por outras tantas figuras esculpidas que
se distribuem à beira do caminho entre a capela e a Loca do Cabeço. Com
efeito, nas cerimónias desta inauguração, estiveram presentes os bispos
de Bragança-Miranda, Leiria, Lamego e Dili.
Em 1976 foi edificado o primeiro pavilhão da Casa dos Pastorinhos e foi
ampliada a torre sineira.
1977 foi o ano da comemoração do 60º aniversário das aparições em
Fátima e o Santuário dos Cerejais foi o ponto central das comemorações
na diocese de Bragança-Miranda.
seu desejo ao rei que logo pensou juntar o útil ao agradável: fez a vontade
à esposa e aproveitou o pretexto para construir uma fortificação militar nas
proximidades, dado que se tratava de um local estratégico para a
segurança do reino.
A administração da capela e dos seus folgados proventos determinados
por D. Dinis foi entregue aos frades beneditinos do mosteiro do Castro da
Avelãs, que se localiza a cerca de 30 km de distância, próximo a Bragança.
No reinado de D. João III, foi construída a catedral de Miranda, que passou
a ser a sede da diocese para quem passou a administração do santuário.
Durante todos estes anos, as actividades de culto foram promovidas pela
confraria que contava sempre com um mordomo castelhano, o que
confirma a grande influência que o santuário exerce do outro lado da
fronteira. Do lado espanhol o Santuário é designado por “La Ribeiriña”.
Apesar da grande quantidade de romeiros e da celebração anual das
grandes romarias, o templo chegou ao final do século XIX num estado de
apreciável degradação. Providencialmente surgiu um benemérito, próspero
emigrante no Brasil, natural de Castrelos, de seu nome António do Carmo
Pires.
5l-henrique.blogspot.pt/2013/06/alfandega-da-fe-cerejais-...
In order to address the problem of water scarcity in Swabi District of Khyber Pakhtunkhwa province, #Alkhidmat Foundation Pakistan Khyber Pakhtunkhwa chapter has implemented another water project in Village Topy. This water project is expected to provide clean water for drinking and domestic usage to almost 23 families living in this village.
Este santuário está
implementado numa vasta
área consagrada ao culto
Mariano e constitui um pólo
de dinamização de
numerosas actividades de
espiritualidade, recolhimento
e apoio social. Na sua
génese, está a resposta das
populações do nordeste
transmontano à mensagem
de Fátima, através de uma
acção liderada por um
sacerdote natural da região: o
P. Manuel Joaquim Ochôa.
Começou a ser edificado em
1961. Para a sua construção
foi necessária a colaboração
de todo o povo de Cerejais,
homens e mulheres; eles com
quatrocentos carros de bois
de pedra e elas com o transporte de toda a água necessária à construção,
muita da qual foi transportada em cântaros, à cabeça.
Além da capela principal, fazem parte do conjunto do santuário:
l O Calvário (fig.1.1) com uma capelinha onde se encontra um conjunto
escultórico, em tamanho natural, que representa o encontro da Mãe
Dolorosa com o seu Divino Filho.
l Uma Via-sacra que percorre o caminho entre a Capela e o Calvário e
cujas cruzes foram esculpidas em granito da aldeia de Romeu.
Dois anos mais tarde, em 28 de Maio de 1967, celebrou-se a “festa dos
Bispos” como ficou conhecida a inauguração dos quinze Mistérios do
Rosário, que estão representados por outras tantas figuras esculpidas que
se distribuem à beira do caminho entre a capela e a Loca do Cabeço. Com
efeito, nas cerimónias desta inauguração, estiveram presentes os bispos
de Bragança-Miranda, Leiria, Lamego e Dili.
Em 1976 foi edificado o primeiro pavilhão da Casa dos Pastorinhos e foi
ampliada a torre sineira.
1977 foi o ano da comemoração do 60º aniversário das aparições em
Fátima e o Santuário dos Cerejais foi o ponto central das comemorações
na diocese de Bragança-Miranda.
seu desejo ao rei que logo pensou juntar o útil ao agradável: fez a vontade
à esposa e aproveitou o pretexto para construir uma fortificação militar nas
proximidades, dado que se tratava de um local estratégico para a
segurança do reino.
A administração da capela e dos seus folgados proventos determinados
por D. Dinis foi entregue aos frades beneditinos do mosteiro do Castro da
Avelãs, que se localiza a cerca de 30 km de distância, próximo a Bragança.
No reinado de D. João III, foi construída a catedral de Miranda, que passou
a ser a sede da diocese para quem passou a administração do santuário.
Durante todos estes anos, as actividades de culto foram promovidas pela
confraria que contava sempre com um mordomo castelhano, o que
confirma a grande influência que o santuário exerce do outro lado da
fronteira. Do lado espanhol o Santuário é designado por “La Ribeiriña”.
Apesar da grande quantidade de romeiros e da celebração anual das
grandes romarias, o templo chegou ao final do século XIX num estado de
apreciável degradação. Providencialmente surgiu um benemérito, próspero
emigrante no Brasil, natural de Castrelos, de seu nome António do Carmo
Pires.
5l-henrique.blogspot.pt/2013/06/alfandega-da-fe-cerejais-...
Jainism (/ˈdʒeɪnɪzəm/ or /ˈdʒaɪnɪzəm/), traditionally known as Jina Sashana or Jain dharma (Sanskrit: जैन धर्म), is an Indian religion that prescribes a path of nonviolence towards all living beings. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation from the cycle of births and deaths.
The word "Jain" is derived from the Sanskrit word Jina (meaning victor). A human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. and therefore, possesses pure infinite knowledge (Kevala Jnana) is called Jina. Followers of the path practised and preached by Jinas are known as Jains.
Jainism is one of the oldest religions in the world. It has also been regarded as one of the most scientific of all religions. Jains trace their history through a succession of twenty-four teachers and revivers of Jain teachings known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.
DOCTRINE
NON-VIOLENCE (AHIMSA)
The principle of ahimsa is the most fundamental and well known aspect of Jain religious practice. The everyday implementation of ahimsa is more comprehensive than in other religions and is the hallmark for Jain identity. Non-violence is practiced first and foremost during interactions with other human beings, and Jains believe in avoiding harm to others through actions, speech and thoughts.
In addition to other humans, Jains extend the practice of nonviolence towards all living beings. As this ideal cannot be completely implemented in practice, Jains recognize a hierarchy of life, which gives more protection to humans followed by animals followed by insects followed by plants. For this reason, vegetarianism is a hallmark of Jain practice, with the majority of Jains practicing lacto-vegetarianism. If there is violence against animals during the production of dairy products, veganism is also encouraged (see Jain vegetarianism). After humans and animals, insects are the next living being offered protection in Jain practice with avoidance of intentional harm to insects emphasized. For example, insects in the home are often escorted out instead of killed. Intentional harm and the absence of compassion make an action more violent per Jainism.
After nonviolence towards humans, animals and insects, Jains make efforts not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival. Strict Jains, including Jain monks and nuns, do not eat root vegetables such as potatoes, onions and garlic, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.
Jainism has a very elaborate framework on types of life and includes life-forms that may be invisible. Per Jainism, the intent and emotions behind the violence are more important than the action itself. For example, if a person kills another living being out of carelessness and then regrets later, the karma bandhan (bondage of karma) is less versus when the person kills the same living being with anger, revenge, etc. The emotions (bhava) determine the bondage of karmas. A soldier acting in self defense is a different type of violence versus someone killing another person out of hatred or revenge.
Violence or war in self-defense may be justified, but this must only be used as a last resort after peaceful measures have been thoroughly exhausted. Mahatma Gandhi notably practiced and preached ahimsa.
NON ABSOLUTISM
The second main principle of Jainism is non-absolutism (anēkāntavāda). For Jains, non-absolutism means maintaining open-mindedness. This includes the recognition of all perspectives and a humble respect for differences in beliefs. Jainism encourages its adherents to consider the views and beliefs of their rivals and opposing parties. The principle of anekāntavāda influenced Mahatma Gandhi to adopt principles of religious tolerance and ahiṃsā.
Anekāntavāda emphasizes the principles of pluralism (multiplicity of viewpoints) and the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.
Jains illustrate this theory through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed. The concept of anēkāntavāda extends to and is further explained by Syādvāda (below).
Non-possessiveness
The third main principle in Jainism is non-possessiveness (aparigraha). This is the concept of greedlessness or non-grasping and includes non-materialism. Jainism emphasizes taking no more than is truly necessary. While ownership of objects is allowed, non-attachment to possessions is taught. Followers should minimize the tendency to hoard unnecessary material possessions and limit attachment to current possessions. Further, wealth and possessions should be shared and donated whenever possible. Jainism believes that unchecked attachment to possessions can lead to direct harm to oneself and others.
Five main vows
Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows. Jains accept different levels of compliance for strict followers and laymen. Followers of this religion undertake five major vows:
1. Ahimsa: Ahimsa means nonviolence. The first major vow taken by followers is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures by actions, speech or thoughts.
2. Satya: Satya means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence may be observed.
3. Asteya: Asteya means not stealing. Jains should not take anything that is not willingly offered. Attempting to extort material wealth from others or to exploit the weak is considered theft. Fair value should be given for all goods and services purchased.
4. Brahmacharya: Brahmacharya means chastity for laymen and celibacy for Jain monks and nuns. This requires the exercise of control over the senses to control indulgence in sexual activity.
5. Aparigraha: Aparigraha means non-possessiveness. This includes non-materialism and non-attachment to objects, places and people. Jain monks and nuns completely renounce property and social relations.
Monks and nuns are obligated to practice the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness very strictly, while laymen are encouraged to observe them within their current practical limitations.
Additionally, Jainism identifies four passions of the mind: Anger, pride (ego), deceitfulness, greed. It recommends conquering anger by forgiveness, pride by humility, deceitfulness by straight-forwardness and greed by contentment.
GOD
Jainism rejects the idea of a creator or destroyer god and postulates that the universe is eternal. Jainism believes every soul has the potential for salvation and to become god. In Jainism, perfect souls with body are called Arihantas (victors) and perfect souls without the body are called Siddhas (liberated souls). Tirthankara is an Arihanta who help others in achieving liberation. Jainism has been described as a transtheistic religion , as it does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own.
- Arihanta (Jina)- A human being who conquers all inner passions and possesses infinite knowledge (Kevala Jnana). They are also known as Kevalins (omniscient beings). There are two kinds of Arihantas -
1. Sāmānya (Ordinary victors) - Kevalins who are concerned with their own salvation.
2. Tirthankara - Tīrthaṅkara literally means a 'ford-maker', or a founder of salvation teaching. They propagate and revitalize the Jain faith and become role-models for those seeking spiritual guidance. They reorganise the fourfold order (chaturvidha sangha) that consists of monks (śramana), nuns (śramani), male followers (srāvaka) and female followers (śravaika). Jains believe that exactly twenty-four tirthankaras are born in each half cycle of time (Jain cosmology). The last tirthankara, Mahavira and his predecessor Parsvanatha are historical figures whose existence is recorded.
Siddhas (the liberated beings), although they are formless, this is how they are depicted in Jain temples
- Siddha- Siddhas are Arihantas who attain salvation (moksha) and dwell in Siddhashila with infinite bliss, infinite perception, infinite knowledge and infinite energy.
PRACTICES
MONASTICISM
In Jainism, monasticism is encouraged and respected. Jain monks and nuns live extremely austere and ascetic lifestyles. They follow the five main vows of Jainism absolutely. Jain monks and nuns have neither a permanent home nor possessions. They do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They wander from place to place except during the months of Chaturmas. They do not use telephones or electricity. They do not prepare food and live only on what people offer them. Jain monks and nuns also usually keep a cloth for ritual mouth-covering to avoid inadvertently harming micro-organisms in the air. Most will carry a broomlike object (Rayoharan), made from dense, thick thread strands, to sweep the ground ahead of them, or before sitting down, to avoid inadvertently crushing small insects.
The monks of Jainism, whose presence is not needed for most Jain rituals, should not be confused with priests. However, some sects of Jainism often employ a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties at the temple.
PRAYERS
Jains pray to these passionless gods not for any favors, material goods or rewards but rather pray to the qualities of the god with the objective of destroying their own karmas and achieving liberation. This is best understood by the term vandetadgunalabhdhaye – i.e. "we pray to the attributes of such Gods to acquire such attributes".
NAVKAR MANTRA
The Navkār mantra is the fundamental prayer of Jainism and may be recited at any time. In this mantra, Jains worship the qualities (Gunas) of the spiritually supreme in order to attain Godhood. The prayer does not name any one particular person. In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires and to assist in the liberation of the soul.
FASTING
Most Jains fast throughout the year, particularly during festivals (fasting in Jainism). This takes on various forms and may be practiced based on one's ability. Some examples include: eating only one or two meals per day, drinking only water all day, not eating after sunset, not eating processed foods, eating food without sugar/oil/salt. Two purposes of fasting are to exercise self-control and to clear the mind to devote more mental energy to prayer.
MEDITATION
Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self. Samayika is particularly important during the Paryushana religious festival. It is believed that meditation will assist in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behavior, actions and goals.
Jains follow six duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation).
PHILOSOPHY
SOUL AND KARMA
According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy in their ideal state. In reality, however, these qualities are found to be obstructed due to the soul's association with a substance called karma. The ultimate goal in Jainism is to obtain moksha, which means liberation or salvation of the soul completely freeing it from karmic bondage.
The relationship between the soul and karma is explained by the analogy of gold. Gold is always found mixed with impurities in its natural state. Similarly, the ideal, pure state of the soul is always mixed with the impurities of karma. Just like gold, purification of the soul may be achieved if the proper methods of refining are applied. The Jain karmic theory is used to attach responsibility to individual action and is cited to explain inequalities, sufferings and pain.
THREE GEMS
The following three gems of Jainism lay down the path to achieve liberation of the soul (moksha).
1. Right View (Samyak Darshana) - Having the right perception and seeking the truth while avoiding preconceptions that get in the way of seeing things clearly.
2, Right Knowledge (Samyak Gyana) - Having the right knowledge of Jain principles.
3. Right Conduct (Samyak Charitra) - Applying Jain principles to your life.
TATTVA
Jain metaphysics is based on seven or nine fundamentals which are known as tattva, which attempt to explain the nature of the human predicament and to provide solutions for the ultimate goal of liberation of the soul (moksha):
1. Jīva: The essence of living beings is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.
2. Ajīva: Non-living entities that consist of matter, space and time.
3. Asrava: The interaction between jīva and ajīva causes the influx of karma (a particular form of ajiva) into the soul.
4. Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.
5. Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.
6. Nirjarā: By performing asceticism, it is possible to discard the existing karma.
7. Mokṣa: The liberated jiva which has removed its karma and is said to have the pure, intrinsic quality of perfect knowledge and perception.
Some authors add two additional categories: the meritorious (puńya) and demeritorious (pāpa) acts related to karma.
SYATVADA
Syādvāda is the doctrine extending from non-absolutism (anēkāntavāda). This recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective." As reality is complex, no single proposition can express its full nature. The term syāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement. There are seven conditioned propositions (saptibhaṅgī) in syādvāda as follows:
1. syād-asti—in some ways, it is;
2. syād-nāsti—in some ways, it is not;
3. syād-asti-nāsti—in some ways, it is, and it is not;
4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;
5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;
6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;
7. syād-avaktavyaḥ—in some ways, it is indescribable.
Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism.
Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant. Nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"— although we may not realize it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.
Non-absolutism (anēkāntavāda) is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins (omniscient beings) can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Accordingly, no single, specific, human view can claim to represent absolute truth.
HISTORY
ORIGINS
The origins of Jainism are obscure. Jainism is a philosophy of eternity,. According to Jain time cycle, in each half of the time cycle, twenty-four great humans rise to the level of tirthankaras and show humans the true path to salvation. Therefore, they are also called human spiritual guides. Parshvanatha, predecessor of Mahāvīra and the twenty-third tirthankara was a historical figure. He lived somewhere in the 9th–7th century BC. Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old and the new Jain teachings.
During the 5th or 6th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Jains revere him as twenty-forth tirthankara and regard him as the last of the great tīrthankaras of this era. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.
UNIVERSAL HISTORY
According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four tīrthaṅkaras, twelve chakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.
A chakravarti is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve chakravartins. They are golden in complexion. One of the greatest chakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.
There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE). Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.
ROYAL PATRONAGE
The ancient city Pithunda, capital of Kalinga (modern Odisha), is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa. Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.
The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India. The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.
In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty of Kalinga conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela was responsible for the propagation of Jainism across the Indian subcontinent.
Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time. The Udayagiri and Khandagiri Caves near Bhubaneswar, Odisha are the only surviving stone Jain monuments in Orissa.
King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara. Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.
TAMIL NADU
Jainism flourished in Tamil Nadu at least as early as the Sangam period. Tamil Jain tradition places their origins are much earlier. The Ramayana mentions that Rama paid homage to Jaina monks living in South India on his way to Sri Lanka.
DECLINE
Once a major religion, Jainism declined due to a number of factors, including proselytising by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership. Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects. The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements. Around the 7th century, Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.
Royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use. The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka. As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.
There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira. The Shaivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Shaivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Shaivites. Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way. Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.
The decline of Jainism continued after the Muslim conquests on the Indian subcontinent. The Muslims rulers, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community. They vandalised idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam. The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Shaivite and the Vaisnavite sects.
For long periods of time, Jainism was widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by other religions.
COSMOLOGY
Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.
According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka, madhya loka, and adho loka. It is made up of six constituents: Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.
WHEEL OF TIME
According to Jainism, time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī. Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality. According to Jain cosmology, currently we are in the 5th ara, Duḥṣama (read as Dukhma). As of 2015, exactly 2,539 years have elapsed and 18,461 years are still left. It is an age of sorrow and misery. The maximum age a person can live to in this ara is not more than 200 years. The average height of people in this ara is six feet tall. No liberation is possible, although people practice religion in lax and diluted form. At the end of this ara, even the Jain religion will disappear, only to appear again with the advent of 1st Tirthankara in the next cycle.
JAIN COMMUNITY
DEMOGRAPHICS
The majority of Jains currently reside in India. With 5 million followers, Jainism is relatively small compared to major world religions. Jains live throughout India, with the largest populations concentrated in the states of Maharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have significant Jain populations. Outside India, large Jain communities can be found in the United States and Europe. Several Jain temples have been built in both of these places. Smaller Jain communities also exist in Kenya and Canada.
Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language in the Indian states of Tamil Nadu, Karnataka, Maharashtra,
FESTIVALS
Paryushana is the most important annual event for Jains, and is usually celebrated in August or September. It lasts 8–10 days and is a time when lay people increase their level of spiritual intensity often using fasting, study and prayer/meditation to help. The five main vows are emphasized during this time. There are no set rules, and followers are encouraged to practice according to their ability and desires. The last day involves a focused prayer/meditation session known as Samvatsari Pratikramana. At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying "Micchami Dukkadam" to others, which means "If I have caused you offence in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together."
Mahāvīra Jayanti, the Janam (birth) of Mahāvīra, the last tirthankara, is usually celebrated in late March or early April based on the lunar calendar.
Diwali is a festival that marks the anniversary of attainment of Nirvana of Lord Mahavira, the last of the Jain Tirthankar of this era. It is celebrated at the same time as the Hindu festival of Diwali. Diwali is celebrated in an atmosphere of austerity, simplicity, serenity, equity, calmness, charity, philanthropy and environment-consciousness. Jain temples, homes, offices, shops are decorated with lights and diyas. The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed to each other. The new Jain year starts right after Diwali.
RITUALS
There are many Jain rituals including ones involving idol worshiping, depending on the sect. One example related to the five life events of tirthankara called the Panch Kalyanaka are rituals such as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.
ART AND ARCHITECTURE
Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them. Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture. The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE. Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.
Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves at Udaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology. Most of the paintings and illustrations depict historical events, known as Panch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position or kayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures. In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi. Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.
There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.
The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain centre in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd century B.C., and some inscriptions belonging to 8th century B.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.
The 8th century Kazhugumalai temple marks the revival of Jainism in South India.
A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.
A large number of ayagapata, votive tablets for offerings and the worship of tirthankara, were found at Mathura.[
RECEPTION
NEGATIVE
Like all religions, Jainism is criticized and praised for some of its practices and beliefs. A holy fast to death in Jainism called sallekhana is a particular area of controversy. When a person feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of death (santhara) has been the center of controversy with some petitioning to make it illegal. Many Jains, on the other hand, see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity and a declaration that a person is finished with this world and has chosen to leave. Jains believe this allows one to achieve death with dignity and dispassion along with a great reduction of negative karma.
POSITIVE
Mahatma Gandhi was greatly influenced by Jainism. Jain principles that he adopted in his life were asceticism, compassion for all forms of life, the importance of vows for self-discipline, vegetarianism, fasting for self-purification, and mutual tolerance among people of different creeds.
Swami Vivekananda appreciated the role of Jainism in the development of Indian religious philosophy. In his words, he asks:
“ What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?
WIKIPEDIA
Rural farm near Huntsdale in Boone County Missouri by Notley Hawkins. Taken with a Canon EOS 5D Mark III camera with a Canon EF16-35mm f/2.8L USM lens at ƒ/4.0 with a 108 second exposure at ISO 100. Processed with Adobe Lightroom CC.
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©Notley Hawkins
Sherlock.
This almost deserted town was a busy hub in early years. The Pinnaroo railway came through here in 1906 and this was an important siding as it was the nearest to the town of Karoonda to its north. This importance did not last as the railway line went through to Karoonda in March of 1912. The Hundred of Sherlock was gazetted in 1899 and the town was proclaimed in 1906 and named after a friend of Governor Buxton. There was soon a Post office and general store in Sherlock. Near the town was a government bore for a water supply to residents, trains and farms although most farms soon had their own bores. The Baptists were strong in this district and a wooden and iron Baptist church was built in 1908. In 1912 this was replaced with the fine stone edifice that still stands in Sherlock. A government primary school opened in Sherlock in the old Baptist church in 1911 and it moved into the stone Baptist church in 1912. Early crops at Sherlock produced high yields. Some got 18 bushels per acre but this soon fell to 7 or 8 bushel per acre in a good year. Although Sherlock was a reasonably prosperous district its stone institute and hall was not completed until 1927 as the Baptist Church was always used for town meetings, polling booth functions etc. In 1930 the government built a fine stone and brick school room at Sherlock. That building closed as a school in 1970, ten years after other schools in the district closed to support Coomandook Area School. It then became a school camp for city schools but it is now a private residence. The District Council of Peake was formed in 1911 and it covered the towns of Moorlands, Sherlock, Peake, Ki Ki and Yumali. The first District Clerk lived for decades in Sherlock and when new Council Chambers were built in 1973 they were located in Sherlock instead of Peake. The District Council of Peake closed in 1997 when part of it was amalgamated into the Coorong Council with Meningie, Coonalpyn etc. One highlight for the locals was the official Vice Regal visit to Sherlock by the Governor and his party in 1962. Like some other Mallee towns Sherlock and Moorlands (also Coomandook, Yumali etc) all supervised Italian prisoners of war during World War Two. Labour was short and these prisoners of war were important to maintain agricultural production. Today Sherlock has no public services and few residents.
The leaves are pretty much on the ground for the next 6 months or more but the color that is left still pops in the sun. A not quite ancient haybine does it's best to blend in with pine and aspen at Saginaw Minnesota
Essay:
Earth's Transformation and the Random Implementation of Alien Technology
The Earth, once a vibrant planet teeming with diverse ecosystems, has undergone a drastic transformation. A severe environmental catastrophe has devastated the planet, leading to the evaporation of life-giving water into the vast expanse of space. The once-blue planet is now dominated by barren deserts, stretching across continents where oceans and forests once thrived. Humanity, on the brink of extinction, has been thrust into a desperate struggle for survival.
The catalyst for this environmental apocalypse was a combination of factors: uncontrolled industrial activity, rampant deforestation, and unchecked pollution. These human activities pushed Earth's climate system past a critical threshold, triggering a cascade of irreversible changes. The polar ice caps melted at unprecedented rates, causing sea levels to rise and then rapidly fall as water vapor escaped the atmosphere. Rainforests, which acted as the planet's lungs, were decimated, and the delicate balance of ecosystems collapsed. The result was a planet unrecognizable from its former self—a desolate wasteland where life struggled to find a foothold.
In this dire scenario, hope arrived in the form of alien technology—an unexpected boon that became humanity's lifeline. The origins of this technology remain shrouded in mystery. Some speculate it was discovered accidentally during deep-space explorations, while others believe it was gifted by a benevolent extraterrestrial civilization. Regardless of its origins, this advanced technology became the cornerstone of Earth's new survival strategy.
The alien technology enabled the creation of isolated oases in the vast desert expanses. These oases, shielded by energy fields and sustained by advanced atmospheric processors, mimic the lost ecosystems of old Earth. They generate and recycle water, maintain breathable air, and support agriculture, allowing small human communities to thrive. The technology also includes sophisticated climate control mechanisms that protect these fertile areas from the harsh desert environment.
The implementation of alien technology was a stroke of luck, a fortuitous discovery in humanity's darkest hour. Scientists and engineers, initially skeptical, soon realized the potential of these alien devices. Through trial and error, they managed to integrate this technology into the remnants of human civilization. This integration was not without its challenges—there were numerous failures and setbacks, but the resilience of the human spirit prevailed.
Life in these technologically sustained oases is a stark contrast to the desolation that surrounds them. Within the protective domes, greenery flourishes, and small bodies of water reflect the sky. Communities have adapted to this new way of living, embracing a lifestyle that is a blend of ancient survival techniques and futuristic technology. Education systems focus on maintaining and understanding the alien technology, ensuring that future generations can continue to benefit from it.
The concept of 'Planet B' has taken on a new meaning. Instead of seeking a new home among the stars, humanity has been forced to redefine its existence on Earth—'Planet B' is Earth reborn, a new chapter after 'Planet A' vanished beneath the waves of environmental disaster. The Earth of today is a testament to human ingenuity and the unforeseen assistance of alien technology. It is a world where the line between science fiction and reality has blurred, and where survival hinges on the harmonious integration of alien and human advancements.
In conclusion, the transformation of Earth and the serendipitous implementation of alien technology have given rise to a new way of life. This new existence is fragile and fraught with challenges, but it is also a beacon of hope. The 'Cradle of the Desert' represents the resilience of life and the enduring quest for survival in the face of insurmountable odds.
Poem:
In deserts wide where oceans slept,
Beneath a sky where sorrow wept,
Alien whispers, silent, deep,
Brought life anew from restless sleep.
Once blue and green, now dust and bone,
Our planet’s heart, a hollow tone,
Yet through the sands, technology,
Revived the hope for you and me.
In domes of light, we plant our dreams,
Where water flows in gentle streams,
Alien hands unseen, yet kind,
Breathe life back to a world confined.
From barren waste to fertile land,
A future forged by chance and hand,
Cradle of the Desert, bright,
Guides us through this endless night.
Haikus:
Alien whispers,
Oases bloom in deserts,
Hope in arid lands.
Earth’s rebirth at hand,
Technology’s gentle touch,
Life in barren sands.
the garden stands ready but it isn't time to plant. olympus e-300 with meyer-optik gorlitz lydith 30mm f/3.5
To implement plans for large-scale one-man operation of double-deck services, Western National had to buy large quantities of second hand Leyland Atlanteans, mainly from Maidstone & District. They were the first such vehicles to be seen in many parts of that company's operating area. Ex M&D 5511 511 DKT became 992 in the Western National fleet and is captured here at Helston garage on Monday 7th August 1978. 4J-11.
I don't know what this is, though it's been leaning against the fence there for a long time. I find it sculptural. I especially like the rocks embedded in it.
Looking east from the Jay County Fairgrounds.
I squeeze a lot from this view.
Please check out the fun image next door. >>>>
Feel free to extend this into your own implement!
www.brickshelf.com/gallery/TheScooterGuy/LDD/MOCs/Technic...
Essay:
Earth's Transformation and the Random Implementation of Alien Technology
The Earth, once a vibrant planet teeming with diverse ecosystems, has undergone a drastic transformation. A severe environmental catastrophe has devastated the planet, leading to the evaporation of life-giving water into the vast expanse of space. The once-blue planet is now dominated by barren deserts, stretching across continents where oceans and forests once thrived. Humanity, on the brink of extinction, has been thrust into a desperate struggle for survival.
The catalyst for this environmental apocalypse was a combination of factors: uncontrolled industrial activity, rampant deforestation, and unchecked pollution. These human activities pushed Earth's climate system past a critical threshold, triggering a cascade of irreversible changes. The polar ice caps melted at unprecedented rates, causing sea levels to rise and then rapidly fall as water vapor escaped the atmosphere. Rainforests, which acted as the planet's lungs, were decimated, and the delicate balance of ecosystems collapsed. The result was a planet unrecognizable from its former self—a desolate wasteland where life struggled to find a foothold.
In this dire scenario, hope arrived in the form of alien technology—an unexpected boon that became humanity's lifeline. The origins of this technology remain shrouded in mystery. Some speculate it was discovered accidentally during deep-space explorations, while others believe it was gifted by a benevolent extraterrestrial civilization. Regardless of its origins, this advanced technology became the cornerstone of Earth's new survival strategy.
The alien technology enabled the creation of isolated oases in the vast desert expanses. These oases, shielded by energy fields and sustained by advanced atmospheric processors, mimic the lost ecosystems of old Earth. They generate and recycle water, maintain breathable air, and support agriculture, allowing small human communities to thrive. The technology also includes sophisticated climate control mechanisms that protect these fertile areas from the harsh desert environment.
The implementation of alien technology was a stroke of luck, a fortuitous discovery in humanity's darkest hour. Scientists and engineers, initially skeptical, soon realized the potential of these alien devices. Through trial and error, they managed to integrate this technology into the remnants of human civilization. This integration was not without its challenges—there were numerous failures and setbacks, but the resilience of the human spirit prevailed.
Life in these technologically sustained oases is a stark contrast to the desolation that surrounds them. Within the protective domes, greenery flourishes, and small bodies of water reflect the sky. Communities have adapted to this new way of living, embracing a lifestyle that is a blend of ancient survival techniques and futuristic technology. Education systems focus on maintaining and understanding the alien technology, ensuring that future generations can continue to benefit from it.
The concept of 'Planet B' has taken on a new meaning. Instead of seeking a new home among the stars, humanity has been forced to redefine its existence on Earth—'Planet B' is Earth reborn, a new chapter after 'Planet A' vanished beneath the waves of environmental disaster. The Earth of today is a testament to human ingenuity and the unforeseen assistance of alien technology. It is a world where the line between science fiction and reality has blurred, and where survival hinges on the harmonious integration of alien and human advancements.
In conclusion, the transformation of Earth and the serendipitous implementation of alien technology have given rise to a new way of life. This new existence is fragile and fraught with challenges, but it is also a beacon of hope. The 'Cradle of the Desert' represents the resilience of life and the enduring quest for survival in the face of insurmountable odds.
Poem:
In deserts wide where oceans slept,
Beneath a sky where sorrow wept,
Alien whispers, silent, deep,
Brought life anew from restless sleep.
Once blue and green, now dust and bone,
Our planet’s heart, a hollow tone,
Yet through the sands, technology,
Revived the hope for you and me.
In domes of light, we plant our dreams,
Where water flows in gentle streams,
Alien hands unseen, yet kind,
Breathe life back to a world confined.
From barren waste to fertile land,
A future forged by chance and hand,
Cradle of the Desert, bright,
Guides us through this endless night.
Haikus:
Alien whispers,
Oases bloom in deserts,
Hope in arid lands.
Earth’s rebirth at hand,
Technology’s gentle touch,
Life in barren sands.
When one's neck or back plays up its the pleasurable pain that these impart that offers at least temporary relief
Read more: www.europarl.europa.eu/portal/en
This photo is free to use under Creative Commons licenses and must be credited: "© European Union 2016 - European Parliament".
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For bigger HR files please contact: webcom-flickr(AT)europarl.europa.eu
Implements lie in wait for call to action.
The ignorant next door put out poison traps 3 days ago and I've lost all my raptors and a coyote. I told them I put the dead out on the road for them to see. They screamed and whined and sounded like the wicked witch. They then had the Hispanic farm workers place more traps.
Handheld
Este año, la Casa del Deporte implementará un total de 19 escuelas gratuitas en Viña del Mar, con once disciplinas entre las que se encuentran como novedades el balonmano y la halterofilia.
Entre las postales que dejaron los X Juegos Suramericanos ODESUR Santiago 2014, además de la histórica cosecha de medallas que completaron un total de 129 preseas para nuestro país, se cuentan recintos repletos de público vitoreando a deportistas como si se tratasen de eliminatorias mundialistas de futbol, evidenciando el gran interés y pasión que sienten los chilenos por deportes muy distintos al balompié.
Consciente de esta atención por variadas disciplinas, es que la Ilustre Municipalidad de Viña del Mar, a través de la Casa del Deporte, hace ya casi una década, ha implementado de forma gratuita en toda la ciudad, un programa compuesto por Escuelas Deportivas, y que este año junto a las ya clásicas Tenis, taekwondo, Karate, Natación, Basquetbol, Hockey Patín, Gimnasia Rítmica, Voleibol y Rugby, trae importantes novedades, como la inclusión de dos nuevas especialidades deportivas.
El programa de Escuelas Deportivas, este 2014, da la bienvenida a su oferta al cada día más popular Balonmano o Handball, y que después de la brillante participación de las selecciones chilenas masculinas y femeninas de la disciplina, premiadas con bronce en ODESUR 2014, y que justamente jugaron en Viña del Mar, es que niños, jóvenes y adultos, pusieron sus ojos sobre esta entretenida rama deportiva.
Junto con el balonmano, la Halterofilia o Levantamiento Olímpico de Pesas, también se suma al programa Escuelas Deportivas, y consiste en el levantamiento de la mayor cantidad de peso posible en una barra en cuyos extremos se fijan varios discos, los cuales determinan el peso final que se levanta, y que reciben el nombre de “haltera”.
Orientadas a niños entre 7 y 14 años, las Escuelas Deportivas 2014, suman un total de diecinueve, y para la inscripción en cualquiera de las once disciplinas de este año, sólo hay que asistir al lugar, el día y la hora fijada para la clase, y llenar una matrícula gratuita con los datos personales del alumno, y la firma de un apoderado mayor de edad autorizando la participación del menor en el taller. Te esperamos!
I had to follow this tractor for several miles yesterday as he drove along at a snail's pace. I can't remember what that implement he's pulling is for, but it looks lethal!
Newcastle Civic Centre is a municipal building in the Haymarket area of Newcastle upon Tyne, England. Designed by George Kenyon, the centre was built for Newcastle City Council in 1967 and formally opened by King Olav V of Norway on 14 November 1968. It is a listed building with Grade II* status and is the joint-eighth tallest building in the city, standing at a total of 200 feet (61 m).
History
Plans to build a new city hall on the site at Barras Bridge had been proposed prior to the outbreak of the Second World War, to the point of holding an architectural competition, although these were halted by the war; and due to post-war restrictions on capital expenditure, it was not until August 1956 that authorisation to begin construction was granted. During the interim period, the demolition of houses and a former Eye Hospital on the intended site was implemented. The building was designed by the city architect, George Kenyon.
The construction work, which was undertaken by Sir Robert McAlpine, commenced on the building in May 1960, and the foundation stone was laid by the Lord Mayor, Alderman Mrs Gladys Robson, on 30 November 1960. The total construction cost was £4,855,000. The building was completed in 1967 and was formally opened by King Olav V of Norway on 14 November 1968. Newcastle's Victorian Town Hall which stood in St Nicholas Square (between the Bigg Market and the Cloth Market) was demolished in 1973. On 6 May 1977, the Civic Centre was visited by the 39th President of the United States Jimmy Carter, who delivered a speech famously containing the Geordie phrase "Howay the lads!" A stone commemorating the event was placed in the Civic Centre grounds.
The council leader's office was used as a filming location by a Japanese production team in 2014 for a drama set in 1960s Tokyo.
Sculpture and art works
The Civic Centre is also notable for its modern sculptures, in particular the "River God Tyne" and "Swans in Flight", both by David Wynne and the seahorses on the top of the tower by John Robert Murray McCheyne. The cashiers reception of the former rates hall, now the Customer Service Centre, has two abstract murals by Victor Pasmore.
Newcastle upon Tyne, or simply Newcastle is a cathedral city and metropolitan borough in Tyne and Wear, England. It is located on the River Tyne's northern bank, opposite Gateshead to the south. It is the most populous settlement in the Tyneside conurbation and North East England.
Newcastle developed around a Roman settlement called Pons Aelius, the settlement became known as Monkchester before taking on the name of a castle built in 1080 by William the Conqueror's eldest son, Robert Curthose. It was one of the world's largest ship building and repair centres during the industrial revolution. Newcastle was part of the county of Northumberland until 1400, when it separated and formed a county of itself. In 1974, Newcastle became part of Tyne and Wear. Since 2018, the city council has been part of the North of Tyne Combined Authority.
The history of Newcastle upon Tyne dates back almost 2,000 years, during which it has been controlled by the Romans, the Angles and the Norsemen amongst others. Newcastle upon Tyne was originally known by its Roman name Pons Aelius. The name "Newcastle" has been used since the Norman conquest of England. Due to its prime location on the River Tyne, the town developed greatly during the Middle Ages and it was to play a major role in the Industrial Revolution, being granted city status in 1882. Today, the city is a major retail, commercial and cultural centre.
Roman settlement
The history of Newcastle dates from AD 122, when the Romans built the first bridge to cross the River Tyne at that point. The bridge was called Pons Aelius or 'Bridge of Aelius', Aelius being the family name of Roman Emperor Hadrian, who was responsible for the Roman wall built across northern England along the Tyne–Solway gap. Hadrian's Wall ran through present-day Newcastle, with stretches of wall and turrets visible along the West Road, and at a temple in Benwell. Traces of a milecastle were found on Westgate Road, midway between Clayton Street and Grainger Street, and it is likely that the course of the wall corresponded to present-day Westgate Road. The course of the wall can be traced eastwards to the Segedunum Roman fort at Wallsend, with the fort of Arbeia down-river at the mouth of the Tyne, on the south bank in what is now South Shields. The Tyne was then a wider, shallower river at this point and it is thought that the bridge was probably about 700 feet (210 m) long, made of wood and supported on stone piers. It is probable that it was sited near the current Swing Bridge, due to the fact that Roman artefacts were found there during the building of the latter bridge. Hadrian himself probably visited the site in 122. A shrine was set up on the completed bridge in 123 by the 6th Legion, with two altars to Neptune and Oceanus respectively. The two altars were subsequently found in the river and are on display in the Great North Museum in Newcastle.
The Romans built a stone-walled fort in 150 to protect the river crossing which was at the foot of the Tyne Gorge, and this took the name of the bridge so that the whole settlement was known as Pons Aelius. The fort was situated on a rocky outcrop overlooking the new bridge, on the site of the present Castle Keep. Pons Aelius is last mentioned in 400, in a Roman document listing all of the Roman military outposts. It is likely that nestling in the shadow of the fort would have been a small vicus, or village. Unfortunately, no buildings have been detected; only a few pieces of flagging. It is clear that there was a Roman cemetery near Clavering Place, behind the Central station, as a number of Roman coffins and sarcophagi have been unearthed there.
Despite the presence of the bridge, the settlement of Pons Aelius was not particularly important among the northern Roman settlements. The most important stations were those on the highway of Dere Street running from Eboracum (York) through Corstopitum (Corbridge) and to the lands north of the Wall. Corstopitum, being a major arsenal and supply centre, was much larger and more populous than Pons Aelius.
Anglo-Saxon development
The Angles arrived in the North-East of England in about 500 and may have landed on the Tyne. There is no evidence of an Anglo-Saxon settlement on or near the site of Pons Aelius during the Anglo-Saxon age. The bridge probably survived and there may well have been a small village at the northern end, but no evidence survives. At that time the region was dominated by two kingdoms, Bernicia, north of the Tees and ruled from Bamburgh, and Deira, south of the Tees and ruled from York. Bernicia and Deira combined to form the kingdom of Northanhymbra (Northumbria) early in the 7th century. There were three local kings who held the title of Bretwalda – 'Lord of Britain', Edwin of Deira (627–632), Oswald of Bernicia (633–641) and Oswy of Northumbria (641–658). The 7th century became known as the 'Golden Age of Northumbria', when the area was a beacon of culture and learning in Europe. The greatness of this period was based on its generally Christian culture and resulted in the Lindisfarne Gospels amongst other treasures. The Tyne valley was dotted with monasteries, with those at Monkwearmouth, Hexham and Jarrow being the most famous. Bede, who was based at Jarrow, wrote of a royal estate, known as Ad Murum, 'at the Wall', 12 miles (19 km) from the sea. It is thought that this estate may have been in what is now Newcastle. At some unknown time, the site of Newcastle came to be known as Monkchester. The reason for this title is unknown, as we are unaware of any specific monasteries at the site, and Bede made no reference to it. In 875 Halfdan Ragnarsson, the Danish Viking conqueror of York, led an army that attacked and pillaged various monasteries in the area, and it is thought that Monkchester was also pillaged at this time. Little more was heard of it until the coming of the Normans.
Norman period
After the arrival of William the Conqueror in England in 1066, the whole of England was quickly subjected to Norman rule. However, in Northumbria there was great resistance to the Normans, and in 1069 the newly appointed Norman Earl of Northumbria, Robert de Comines and 700 of his men were killed by the local population at Durham. The Northumbrians then marched on York, but William was able to suppress the uprising. That same year, a second uprising occurred when a Danish fleet landed in the Humber. The Northumbrians again attacked York and destroyed the garrison there. William was again able to suppress the uprising, but this time he took revenge. He laid waste to the whole of the Midlands and the land from York to the Tees. In 1080, William Walcher, the Norman bishop of Durham and his followers were brutally murdered at Gateshead. This time Odo, bishop of Bayeux, William's half brother, devastated the land between the Tees and the Tweed. This was known as the 'Harrying of the North'. This devastation is reflected in the Domesday Book. The destruction had such an effect that the North remained poor and backward at least until Tudor times and perhaps until the Industrial Revolution. Newcastle suffered in this respect with the rest of the North.
In 1080 William sent his eldest son, Robert Curthose, north to defend the kingdom against the Scots. After his campaign, he moved to Monkchester and began the building of a 'New Castle'. This was of the "motte-and-bailey" type of construction, a wooden tower on top of an earthen mound (motte), surrounded by a moat and wooden stockade (bailey). It was this castle that gave Newcastle its name. In 1095 the Earl of Northumbria, Robert de Mowbray, rose up against the king, William Rufus, and Rufus sent an army north to recapture the castle. From then on the castle became crown property and was an important base from which the king could control the northern barons. The Northumbrian earldom was abolished and a Sheriff of Northumberland was appointed to administer the region. In 1091 the parish church of St Nicholas was consecrated on the site of the present Anglican cathedral, close by the bailey of the new castle. The church is believed to have been a wooden building on stone footings.
Not a trace of the tower or mound of the motte and bailey castle remains now. Henry II replaced it with a rectangular stone keep, which was built between 1172 and 1177 at a cost of £1,444. A stone bailey, in the form of a triangle, replaced the previous wooden one. The great outer gateway to the castle, called 'the Black Gate', was built later, between 1247 and 1250, in the reign of Henry III. There were at that time no town walls and when attacked by the Scots, the townspeople had to crowd into the bailey for safety. It is probable that the new castle acted as a magnet for local merchants because of the safety it provided. This in turn would help to expand trade in the town. At this time wool, skins and lead were being exported, whilst alum, pepper and ginger were being imported from France and Flanders.
Middle Ages
Throughout the Middle Ages, Newcastle was England's northern fortress, the centre for assembled armies. The Border war against Scotland lasted intermittently for several centuries – possibly the longest border war ever waged. During the civil war between Stephen and Matilda, David 1st of Scotland and his son were granted Cumbria and Northumberland respectively, so that for a period from 1139 to 1157, Newcastle was effectively in Scottish hands. It is believed that during this period, King David may have built the church of St Andrew and the Benedictine nunnery in Newcastle. However, King Stephen's successor, Henry II was strong enough to take back the Earldom of Northumbria from Malcolm IV.
The Scots king William the Lion was imprisoned in Newcastle, in 1174, after being captured at the Battle of Alnwick. Edward I brought the Stone of Scone and William Wallace south through the town and Newcastle was successfully defended against the Scots three times during the 14th century.
Around 1200, stone-faced, clay-filled jetties were starting to project into the river, an indication that trade was increasing in Newcastle. As the Roman roads continued to deteriorate, sea travel was gaining in importance. By 1275 Newcastle was the sixth largest wool exporting port in England. The principal exports at this time were wool, timber, coal, millstones, dairy produce, fish, salt and hides. Much of the developing trade was with the Baltic countries and Germany. Most of the Newcastle merchants were situated near the river, below the Castle. The earliest known charter was dated 1175 in the reign of Henry II, giving the townspeople some control over their town. In 1216 King John granted Newcastle a mayor[8] and also allowed the formation of guilds (known as Mysteries). These were cartels formed within different trades, which restricted trade to guild members. There were initially twelve guilds. Coal was being exported from Newcastle by 1250, and by 1350 the burgesses received a royal licence to export coal. This licence to export coal was jealously guarded by the Newcastle burgesses, and they tried to prevent any one else on the Tyne from exporting coal except through Newcastle. The burgesses similarly tried to prevent fish from being sold anywhere else on the Tyne except Newcastle. This led to conflicts with Gateshead and South Shields.
In 1265, the town was granted permission to impose a 'Wall Tax' or Murage, to pay for the construction of a fortified wall to enclose the town and protect it from Scottish invaders. The town walls were not completed until early in the 14th century. They were two miles (3 km) long, 9 feet (2.7 m) thick and 25 feet (7.6 m) high. They had six main gates, as well as some smaller gates, and had 17 towers. The land within the walls was divided almost equally by the Lort Burn, which flowed southwards and joined the Tyne to the east of the Castle. The town began to expand north of the Castle and west of the Lort Burn with various markets being set up within the walls.
In 1400 Henry IV granted a new charter, creating a County corporate which separated the town, but not the Castle, from the county of Northumberland and recognised it as a "county of itself" with a right to have a sheriff of its own. The burgesses were now allowed to choose six aldermen who, with the mayor would be justices of the peace. The mayor and sheriff were allowed to hold borough courts in the Guildhall.
Religious houses
During the Middle Ages a number of religious houses were established within the walls: the first of these was the Benedictine nunnery of St Bartholomew founded in 1086 near the present-day Nun Street. Both David I of Scotland and Henry I of England were benefactors of the religious house. Nothing of the nunnery remains now.
The friary of Blackfriars, Newcastle (Dominican) was established in 1239. These were also known as the Preaching Friars or Shod Friars, because they wore sandals, as opposed to other orders. The friary was situated in the present-day Friars Street. In 1280 the order was granted royal permission to make a postern in the town walls to communicate with their gardens outside the walls. On 19 June 1334, Edward Balliol, claimant to be King of Scotland, did homage to King Edward III, on behalf of the kingdom of Scotland, in the church of the friary. Much of the original buildings of the friary still exist, mainly because, after the Dissolution of the Monasteries the friary of Blackfriars was rented out by the corporation to nine of the local trade guilds.
The friary of Whitefriars (Carmelite) was established in 1262. The order was originally housed on the Wall Knoll in Pandon, but in 1307 it took over the buildings of another order, which went out of existence, the Friars of the Sac. The land, which had originally been given by Robert the Bruce, was situated in the present-day Hanover Square, behind the Central station. Nothing of the friary remains now.
The friary of Austinfriars (Augustinian) was established in 1290. The friary was on the site where the Holy Jesus Hospital was built in 1682. The friary was traditionally the lodging place of English kings whenever they visited or passed through Newcastle. In 1503 Princess Margaret, eldest daughter of Henry VII of England, stayed two days at the friary on her way to join her new husband James IV of Scotland.
The friary of Greyfriars (Franciscans) was established in 1274. The friary was in the present-day area between Pilgrim Street, Grey Street, Market Street and High Chare. Nothing of the original buildings remains.
The friary of the Order of the Holy Trinity, also known as the Trinitarians, was established in 1360. The order devoted a third of its income to buying back captives of the Saracens, during the Crusades. Their house was on the Wall Knoll, in Pandon, to the east of the city, but within the walls. Wall Knoll had previously been occupied by the White Friars until they moved to new premises in 1307.
All of the above religious houses were closed in about 1540, when Henry VIII dissolved the monasteries.
An important street running through Newcastle at the time was Pilgrim Street, running northwards inside the walls and leading to the Pilgrim Gate on the north wall. The street still exists today as arguably Newcastle's main shopping street.
Tudor period
The Scottish border wars continued for much of the 16th century, so that during that time, Newcastle was often threatened with invasion by the Scots, but also remained important as a border stronghold against them.
During the Reformation begun by Henry VIII in 1536, the five Newcastle friaries and the single nunnery were dissolved and the land was sold to the Corporation and to rich merchants. At this time there were fewer than 60 inmates of the religious houses in Newcastle. The convent of Blackfriars was leased to nine craft guilds to be used as their headquarters. This probably explains why it is the only one of the religious houses whose building survives to the present day. The priories at Tynemouth and Durham were also dissolved, thus ending the long-running rivalry between Newcastle and the church for control of trade on the Tyne. A little later, the property of the nunnery of St Bartholomew and of Grey Friars were bought by Robert Anderson, who had the buildings demolished to build his grand Newe House (also known as Anderson Place).
With the gradual decline of the Scottish border wars the town walls were allowed to decline as well as the castle. By 1547, about 10,000 people were living in Newcastle. At the beginning of the 16th century exports of wool from Newcastle were more than twice the value of exports of coal, but during the century coal exports continued to increase.
Under Edward VI, John Dudley, Duke of Northumberland, sponsored an act allowing Newcastle to annexe Gateshead as its suburb. The main reason for this was to allow the Newcastle Hostmen, who controlled the export of Tyne coal, to get their hands on the Gateshead coal mines, previously controlled by the Bishop of Durham. However, when Mary I came to power, Dudley met his downfall and the decision was reversed. The Reformation allowed private access to coal mines previously owned by Tynemouth and Durham priories and as a result coal exports increase dramatically, from 15,000 tons in 1500 to 35,000 tons in 1565, and to 400,000 tons in 1625.
The plague visited Newcastle four times during the 16th century, in 1579 when 2,000 people died, in 1589 when 1700 died, in 1595 and finally in 1597.
In 1600 Elizabeth I granted Newcastle a charter for an exclusive body of electors, the right to elect the mayor and burgesses. The charter also gave the Hostmen exclusive rights to load coal at any point on the Tyne. The Hostmen developed as an exclusive group within the Merchant Adventurers who had been incorporated by a charter in 1547.
Stuart period
In 1636 there was a serious outbreak of bubonic plague in Newcastle. There had been several previous outbreaks of the disease over the years, but this was the most serious. It is thought to have arrived from the Netherlands via ships that were trading between the Tyne and that country. It first appeared in the lower part of the town near the docks but gradually spread to all parts of the town. As the disease gained hold the authorities took measures to control it by boarding up any properties that contained infected persons, meaning that whole families were locked up together with the infected family members. Other infected persons were put in huts outside the town walls and left to die. Plague pits were dug next to the town's four churches and outside the town walls to receive the bodies in mass burials. Over the course of the outbreak 5,631 deaths were recorded out of an estimated population of 12,000, a death rate of 47%.
In 1637 Charles I tried to raise money by doubling the 'voluntary' tax on coal in return for allowing the Newcastle Hostmen to regulate production and fix prices. This caused outrage amongst the London importers and the East Anglian shippers. Both groups decided to boycott Tyne coal and as a result forced Charles to reverse his decision in 1638.
In 1640 during the Second Bishops' War, the Scots successfully invaded Newcastle. The occupying army demanded £850 per day from the Corporation to billet the Scottish troops. Trade from the Tyne ground to a halt during the occupation. The Scots left in 1641 after receiving a Parliamentary pardon and a £4,000,000 loan from the town.
In 1642 the English Civil War began. King Charles realised the value of the Tyne coal trade and therefore garrisoned Newcastle. A Royalist was appointed as governor. At that time, Newcastle and King's Lynn were the only important seaports to support the crown. In 1644 Parliament blockaded the Tyne to prevent the king from receiving revenue from the Tyne coal trade. Coal exports fell from 450,000 to 3,000 tons and London suffered a hard winter without fuel. Parliament encouraged the coal trade from the Wear to try to replace that lost from Newcastle but that was not enough to make up for the lost Tyneside tonnage.
In 1644 the Scots crossed the border. Newcastle strengthened its defences in preparation. The Scottish army, with 40,000 troops, besieged Newcastle for three months until the garrison of 1,500 surrendered. During the siege, the Scots bombarded the walls with their artillery, situated in Gateshead and Castle Leazes. The Scottish commander threatened to destroy the steeple of St Nicholas's Church by gunfire if the mayor, Sir John Marley, did not surrender the town. The mayor responded by placing Scottish prisoners that they had captured in the steeple, so saving it from destruction. The town walls were finally breached by a combination of artillery and sapping. In gratitude for this defence, Charles gave Newcastle the motto 'Fortiter Defendit Triumphans' to be added to its coat of arms. The Scottish army occupied Northumberland and Durham for two years. The coal taxes had to pay for the Scottish occupation. In 1645 Charles surrendered to the Scots and was imprisoned in Newcastle for nine months. After the Civil War the coal trade on the Tyne soon picked up and exceeded its pre-war levels.
A new Guildhall was completed on the Sandhill next to the river in 1655, replacing an earlier facility damaged by fire in 1639, and became the meeting place of Newcastle Town Council. In 1681 the Hospital of the Holy Jesus was built partly on the site of the Austin Friars. The Guildhall and Holy Jesus Hospital still exist.
Charles II tried to impose a charter on Newcastle to give the king the right to appoint the mayor, sheriff, recorder and town clerk. Charles died before the charter came into effect. In 1685, James II tried to replace Corporation members with named Catholics. However, James' mandate was suspended in 1689 after the Glorious Revolution welcoming William of Orange. In 1689, after the fall of James II, the people of Newcastle tore down his bronze equestrian statue in Sandhill and tossed it into the Tyne. The bronze was later used to make bells for All Saints Church.
In 1689 the Lort Burn was covered over. At this time it was an open sewer. The channel followed by the Lort Burn became the present day Dean Street. At that time, the centre of Newcastle was still the Sandhill area, with many merchants living along the Close or on the Side. The path of the main road through Newcastle ran from the single Tyne bridge, through Sandhill to the Side, a narrow street which climbed steeply on the north-east side of the castle hill until it reached the higher ground alongside St Nicholas' Church. As Newcastle developed, the Side became lined with buildings with projecting upper stories, so that the main street through Newcastle was a narrow, congested, steep thoroughfare.
In 1701 the Keelmen's Hospital was built in the Sandgate area of the city, using funds provided by the keelmen. The building still stands today.
Eighteenth century
In the 18th century, Newcastle was the country's largest print centre after London, Oxford and Cambridge, and the Literary and Philosophical Society of 1793, with its erudite debates and large stock of books in several languages predated the London Library by half a century.
In 1715, during the Jacobite rising in favour of the Old Pretender, an army of Jacobite supporters marched on Newcastle. Many of the Northumbrian gentry joined the rebels. The citizens prepared for its arrival by arresting Jacobite supporters and accepting 700 extra recruits into the local militia. The gates of the city were closed against the rebels. This proved enough to delay an attack until reinforcements arrived forcing the rebel army to move across to the west coast. The rebels finally surrendered at Preston.
In 1745, during a second Jacobite rising in favour of the Young Pretender, a Scottish army crossed the border led by Bonnie Prince Charlie. Once again Newcastle prepared by arresting Jacobite supporters and inducting 800 volunteers into the local militia. The town walls were strengthened, most of the gates were blocked up and some 200 cannon were deployed. 20,000 regulars were billeted on the Town Moor. These preparations were enough to force the rebel army to travel south via the west coast. They were eventually defeated at Culloden in 1746.
Newcastle's actions during the 1715 rising in resisting the rebels and declaring for George I, in contrast to the rest of the region, is the most likely source of the nickname 'Geordie', applied to people from Tyneside, or more accurately Newcastle. Another theory, however, is that the name 'Geordie' came from the inventor of the Geordie lamp, George Stephenson. It was a type of safety lamp used in mining, but was not invented until 1815. Apparently the term 'German Geordie' was in common use during the 18th century.
The city's first hospital, Newcastle Infirmary opened in 1753; it was funded by public subscription. A lying-in hospital was established in Newcastle in 1760. The city's first public hospital for mentally ill patients, Wardens Close Lunatic Hospital was opened in October 1767.
In 1771 a flood swept away much of the bridge at Newcastle. The bridge had been built in 1250 and repaired after a flood in 1339. The bridge supported various houses and three towers and an old chapel. A blue stone was placed in the middle of the bridge to mark the boundary between Newcastle and the Palatinate of Durham. A temporary wooden bridge had to be built, and this remained in use until 1781, when a new stone bridge was completed. The new bridge consisted of nine arches. In 1801, because of the pressure of traffic, the bridge had to be widened.
A permanent military presence was established in the city with the completion of Fenham Barracks in 1806. The facilities at the Castle for holding assizes, which had been condemned for their inconvenience and unhealthiness, were replaced when the Moot Hall opened in August 1812.
Victorian period
Present-day Newcastle owes much of its architecture to the work of the builder Richard Grainger, aided by architects John Dobson, Thomas Oliver, John and Benjamin Green and others. In 1834 Grainger won a competition to produce a new plan for central Newcastle. He put this plan into effect using the above architects as well as architects employed in his own office. Grainger and Oliver had already built Leazes Terrace, Leazes Crescent and Leazes Place between 1829 and 1834. Grainger and Dobson had also built the Royal Arcade at the foot of Pilgrim Street between 1830 and 1832. The most ambitious project covered 12 acres 12 acres (49,000 m2) in central Newcastle, on the site of Newe House (also called Anderson Place). Grainger built three new thoroughfares, Grey Street, Grainger Street and Clayton Street with many connecting streets, as well as the Central Exchange and the Grainger Market. John Wardle and George Walker, working in Grainger's office, designed Clayton Street, Grainger Street and most of Grey Street. Dobson designed the Grainger Market and much of the east side of Grey Street. John and Benjamin Green designed the Theatre Royal at the top of Grey Street, where Grainger placed the column of Grey's Monument as a focus for the whole scheme. Grey Street is considered to be one of the finest streets in the country, with its elegant curve. Unfortunately most of old Eldon Square was demolished in the 1960s in the name of progress. The Royal Arcade met a similar fate.
In 1849 a new bridge was built across the river at Newcastle. This was the High Level Bridge, designed by Robert Stephenson, and slightly up river from the existing bridge. The bridge was designed to carry road and rail traffic across the Tyne Gorge on two decks with rail traffic on the upper deck and road traffic on the lower. The new bridge meant that traffic could pass through Newcastle without having to negotiate the steep, narrow Side, as had been necessary for centuries. The bridge was opened by Queen Victoria, who one year later opened the new Central Station, designed by John Dobson. Trains were now able to cross the river, directly into the centre of Newcastle and carry on up to Scotland. The Army Riding School was also completed in 1849.
In 1854 a large fire started on the Gateshead quayside and an explosion caused it to spread across the river to the Newcastle quayside. A huge conflagration amongst the narrow alleys, or 'chares', destroyed the homes of 800 families as well as many business premises. The narrow alleys that had been destroyed were replaced by streets containing blocks of modern offices.
In 1863 the Town Hall in St Nicholas Square replaced the Guildhall as the meeting place of Newcastle Town Council.
In 1876 the low level bridge was replaced by a new bridge known as the Swing Bridge, so called because the bridge was able to swing horizontally on a central axis and allow ships to pass on either side. This meant that for the first time sizeable ships could pass up-river beyond Newcastle. The bridge was built and paid for by William Armstrong, a local arms manufacturer, who needed to have warships access his Elswick arms factory to fit armaments to them. The Swing Bridge's rotating mechanism is adapted from the cannon mounts developed in Armstrong's arms works. In 1882 the Elswick works began to build ships as well as to arm them. The Barrack Road drill hall was completed in 1890.
Industrialisation
In the 19th century, shipbuilding and heavy engineering were central to the city's prosperity; and the city was a powerhouse of the Industrial Revolution. Newcastle's development as a major city owed most to its central role in the production and export of coal. The phrase "taking coals to Newcastle" was first recorded in 1538; it proverbially denotes bringing a particular commodity to a place that has more than enough of it already.
Innovation in Newcastle and surrounding areas included the following:
George Stephenson developed a miner's safety lamp at the same time that Humphry Davy developed a rival design. The lamp made possible the opening up of ever deeper mines to provide the coal that powered the industrial revolution.
George and his son Robert Stephenson were hugely influential figures in the development of the early railways. George developed Blücher, a locomotive working at Killingworth colliery in 1814, whilst Robert was instrumental in the design of Rocket, a revolutionary design that was the forerunner of modern locomotives. Both men were involved in planning and building railway lines, all over this country and abroad.
Joseph Swan demonstrated a working electric light bulb about a year before Thomas Edison did the same in the USA. This led to a dispute as to who had actually invented the light bulb. Eventually the two rivals agreed to form a mutual company between them, the Edison and Swan Electric Light Company, known as Ediswan.
Charles Algernon Parsons invented the steam turbine, for marine use and for power generation. He used Turbinia, a small, turbine-powered ship, to demonstrate the speed that a steam turbine could generate. Turbinia literally ran rings around the British Fleet at a review at Spithead in 1897.
William Armstrong invented a hydraulic crane that was installed in dockyards up and down the country. He then began to design light, accurate field guns for the British army. These were a vast improvement on the existing guns that were then in use.
The following major industries developed in Newcastle or its surrounding area:
Glassmaking
A small glass industry existed in Newcastle from the mid-15th century. In 1615 restrictions were put on the use of wood for manufacturing glass. It was found that glass could be manufactured using the local coal, and so a glassmaking industry grew up on Tyneside. Huguenot glassmakers came over from France as refugees from persecution and set up glasshouses in the Skinnerburn area of Newcastle. Eventually, glass production moved to the Ouseburn area of Newcastle. In 1684 the Dagnia family, Sephardic Jewish emigrants from Altare, arrived in Newcastle from Stourbridge and established glasshouses along the Close, to manufacture high quality flint glass. The glass manufacturers used sand ballast from the boats arriving in the river as the main raw material. The glassware was then exported in collier brigs. The period from 1730 to 1785 was the highpoint of Newcastle glass manufacture, when the local glassmakers produced the 'Newcastle Light Baluster'. The glassmaking industry still exists in the west end of the city with local Artist and Glassmaker Jane Charles carrying on over four hundred years of hot glass blowing in Newcastle upon Tyne.
Locomotive manufacture
In 1823 George Stephenson and his son Robert established the world's first locomotive factory near Forth Street in Newcastle. Here they built locomotives for the Stockton and Darlington Railway and the Liverpool and Manchester Railway, as well as many others. It was here that the famous locomotive Rocket was designed and manufactured in preparation for the Rainhill Trials. Apart from building locomotives for the British market, the Newcastle works also produced locomotives for Europe and America. The Forth Street works continued to build locomotives until 1960.
Shipbuilding
In 1296 a wooden, 135 ft (41 m) long galley was constructed at the mouth of the Lort Burn in Newcastle, as part of a twenty-ship order from the king. The ship cost £205, and is the earliest record of shipbuilding in Newcastle. However the rise of the Tyne as a shipbuilding area was due to the need for collier brigs for the coal export trade. These wooden sailing ships were usually built locally, establishing local expertise in building ships. As ships changed from wood to steel, and from sail to steam, the local shipbuilding industry changed to build the new ships. Although shipbuilding was carried out up and down both sides of the river, the two main areas for building ships in Newcastle were Elswick, to the west, and Walker, to the east. By 1800 Tyneside was the third largest producer of ships in Britain. Unfortunately, after the Second World War, lack of modernisation and competition from abroad gradually caused the local industry to decline and die.
Armaments
In 1847 William Armstrong established a huge factory in Elswick, west of Newcastle. This was initially used to produce hydraulic cranes but subsequently began also to produce guns for both the army and the navy. After the Swing Bridge was built in 1876 allowing ships to pass up river, warships could have their armaments fitted alongside the Elswick works. Armstrong's company took over its industrial rival, Joseph Whitworth of Manchester in 1897.
Steam turbines
Charles Algernon Parsons invented the steam turbine and, in 1889, founded his own company C. A. Parsons and Company in Heaton, Newcastle to make steam turbines. Shortly after this, he realised that steam turbines could be used to propel ships and, in 1897, he founded a second company, Parsons Marine Steam Turbine Company in Wallsend. It is there that he designed and manufactured Turbinia. Parsons turbines were initially used in warships but soon came to be used in merchant and passenger vessels, including the liner Mauretania which held the blue riband for the Atlantic crossing until 1929. Parsons' company in Heaton began to make turbo-generators for power stations and supplied power stations all over the world. The Heaton works, reduced in size, remains as part of the Siemens AG industrial giant.
Pottery
In 1762 the Maling pottery was founded in Sunderland by French Huguenots, but transferred to Newcastle in 1817. A factory was built in the Ouseburn area of the city. The factory was rebuilt twice, finally occupying a 14-acre (57,000 m2) site that was claimed to be the biggest pottery in the world and which had its own railway station. The pottery pioneered use of machines in making potteries as opposed to hand production. In the 1890s the company went up-market and employed in-house designers. The period up to the Second World War was the most profitable with a constant stream of new designs being introduced. However, after the war, production gradually declined and the company closed in 1963.
Expansion of the city
Newcastle was one of the boroughs reformed by the Municipal Corporations Act 1835: the reformed municipal borough included the parishes of Byker, Elswick, Heaton, Jesmond, Newcastle All Saints, Newcastle St Andrew, Newcastle St John, Newcastle St Nicholas, and Westgate. The urban districts of Benwell and Fenham and Walker were added in 1904. In 1935, Newcastle gained Kenton and parts of the parishes of West Brunton, East Denton, Fawdon, Longbenton. The most recent expansion in Newcastle's boundaries took place under the Local Government Act 1972 on 1 April 1974, when Newcastle became a metropolitan borough, also including the urban districts of Gosforth and Newburn, and the parishes of Brunswick, Dinnington, Hazlerigg, North Gosforth and Woolsington from the Castle Ward Rural District, and the village of Westerhope.
Meanwhile Northumberland County Council was formed under the Local Government Act 1888 and benefited from a dedicated meeting place when County Hall was completed in the Castle Garth area of Newcastle in 1910. Following the Local Government Act 1972 County Hall relocated to Morpeth in April 1981.
Twentieth century
In 1925 work began on a new high-level road bridge to span the Tyne Gorge between Newcastle and Gateshead. The capacity of the existing High-Level Bridge and Swing Bridge were being strained to the limit, and an additional bridge had been discussed for a long time. The contract was awarded to the Dorman Long Company and the bridge was finally opened by King George V in 1928. The road deck was 84 feet (26 m) above the river and was supported by a 531 feet (162 m) steel arch. The new Tyne Bridge quickly became a symbol for Newcastle and Tyneside, and remains so today.
During the Second World War, Newcastle was largely spared the horrors inflicted upon other British cities bombed during the Blitz. Although the armaments factories and shipyards along the River Tyne were targeted by the Luftwaffe, they largely escaped unscathed. Manors goods yard and railway terminal, to the east of the city centre, and the suburbs of Jesmond and Heaton suffered bombing during 1941. There were 141 deaths and 587 injuries, a relatively small figure compared to the casualties in other industrial centres of Britain.
In 1963 the city gained its own university, the University of Newcastle upon Tyne, by act of parliament. A School of Medicine and Surgery had been established in Newcastle in 1834. This eventually developed into a college of medicine attached to Durham University. A college of physical science was also founded and became Armstrong College in 1904. In 1934 the two colleges merged to become King's College, Durham. This remained as part of Durham University until the new university was created in 1963. In 1992 the city gained its second university when Newcastle Polytechnic was granted university status as Northumbria University.
Newcastle City Council moved to the new Newcastle Civic Centre in 1968.
As heavy industries declined in the second half of the 20th century, large sections of the city centre were demolished along with many areas of slum housing. The leading political figure in the city during the 1960s was T. Dan Smith who oversaw a massive building programme of highrise housing estates and authorised the demolition of a quarter of the Georgian Grainger Town to make way for Eldon Square Shopping Centre. Smith's control in Newcastle collapsed when it was exposed that he had used public contracts to advantage himself and his business associates and for a time Newcastle became a byword for civic corruption as depicted in the films Get Carter and Stormy Monday and in the television series Our Friends in the North. However, much of the historic Grainger Town area survived and was, for the most part, fully restored in the late 1990s. Northumberland Street, initially the A1, was gradually closed to traffic from the 1970s and completely pedestrianised by 1998.
In 1978 a new rapid transport system, the Metro, was built, linking the Tyneside area. The system opened in August 1980. A new bridge was built to carry the Metro across the river between Gateshead and Newcastle. This was the Queen Elizabeth II Bridge, commonly known as the Metro Bridge. Eventually the Metro system was extended to reach Newcastle Airport in 1991, and in 2002 the Metro system was extended to the nearby city of Sunderland.
As the 20th century progressed, trade on the Newcastle and Gateshead quaysides gradually declined, until by the 1980s both sides of the river were looking rather derelict. Shipping company offices had closed along with offices of firms related to shipping. There were also derelict warehouses lining the riverbank. Local government produced a master plan to re-develop the Newcastle quayside and this was begun in the 1990s. New offices, restaurants, bars and residential accommodation were built and the area has changed in the space of a few years into a vibrant area, partially returning the focus of Newcastle to the riverside, where it was in medieval times.
The Gateshead Millennium Bridge, a foot and cycle bridge, 26 feet (7.9 m) wide and 413 feet (126 m) long, was completed in 2001. The road deck is in the form of a curve and is supported by a steel arch. To allow ships to pass, the whole structure, both arch and road-deck, rotates on huge bearings at either end so that the road deck is lifted. The bridge can be said to open and shut like a human eye. It is an important addition to the re-developed quayside area, providing a vital link between the Newcastle and Gateshead quaysides.
Recent developments
Today the city is a vibrant centre for office and retail employment, but just a short distance away there are impoverished inner-city housing estates, in areas originally built to provide affordable housing for employees of the shipyards and other heavy industries that lined the River Tyne. In the 2010s Newcastle City Council began implementing plans to regenerate these depressed areas, such as those along the Ouseburn Valley.
Participants at World Economic Forum on Latin America 2016 in Medellin, Colombia. Copyright by World Economic Forum / Benedikt von Loebell
THE TRADEMARK OF QUALITY
JOHN DEERE
QUALITY FARM
EQUIPMENT
MADE FAMOUS BY GOOD IMPLEMENTS
Sales .. Service
PORTER COUNTY
IMPLEMENT CO.
Phone 4-3701
1008 E. Lincolnway
VALPARAISO, IND.
There's a
JOHN DEERE
TRACTOR
For Every Farm...
Crop...Purpose
Source Type: Matchcover
Publisher, Printer, Photographer: The Ohio Match Company
Collection: Steven R. Shook
Copyright 2017. Some rights reserved. The associated text may not be reproduced or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior written permission of Steven R. Shook.
Paranapiacaba: Origem: Wikipédia, a enciclopédia livre.
Por concessão, um grupo inglês explorou o sistema ferroviário na Serra do Mar. E o primeiro sistema implementado foi o sistema funicular: com cabos e máquinas fixas. A primeira linha, com onze quilômetros de extensão, foi inaugurada em 1867 pelo grupo São Paulo Railway. Ela começou a ser construída em 1862 e teve como um dos maiores acionistas e idealizadores o lendário Barão de Mauá. Em 1859, ele chamou o engenheiro ferroviário britânico James Brunlees, que veio ao Brasil e deu viabilidade ao projeto. A execução de tal projeto foi de responsabilidade de outro engenheiro inglês, Daniel Makinson Fox. Um ponto curioso é que pela instabilidade do terreno, a construção da estrada de ferro foi quase artesanal. Não se utilizou explosivos por medo de desmoronamento. As rochas foram cortadas com talhadeiras e pequenas ferramentas manuais. Paredões de até 3 metros e 20 centímetros de altura foram construídos ao logo do traçado da estrada de ferro. A segunda linha começou a funcionar em 1900. Além de dar mais força ao sistema, os cabos e as máquinas fixas economizam energia para a operação dos trens. No entanto, vários acidentes eram registrados, principalmente pelo rompimento dos cabos. Havia uma espécie de freio, a tenaz, que agarrava os cabos para evitar a saída dos trens dos trilhos. Nem sempre o sistema, no entanto, funcionava de maneira satisfatória. Em 1956, um grande acidente foi evitado pelo maquinista na época, Romão Justo Filho, nascido em Paranapiacaba no mês de março de 1911, filho de maquinista também. Se a composição descarrilasse, cerca de 150 pessoas poderiam perder a vida. Através da utilização correta do sistema da tenaz, Romão foi “agarrando” aos poucos o cabo até que o trem parasse.
Os cabos do locobreque levavam desenvolvimento e riqueza para a região do ABC Paulista e de Santos. Tanto é que a companhia inglesa criou em 1896 uma vila essencialmente de ferroviários, com construções de madeira no estilo inglês. Em 1907, a Vila foi chamada de Paranapiacapa, mas até 1945 a estação continuou a ser chamada de Alto da Serra. A Vila possuía todos os recursos da época para os maquinistas, fiscais e “foguistas” – responsáveis pela alimentação da fornalha da máquina fixa e da máquina dos trens. Além de um mercado, de um posto de saúde, de um vagão-ambulância e até um vagão funerário, onde o velório era feito dentro da composição entre Santos e Paranapiacaba, os funcionários possuíam um centro de recreação, o União Lira Serrano, e um Campo de Futebol. No União Lira Serrano eram exibidos filmes, shows musicais e realizados bailes temáticos. A concessão da linha da Serra do Mar não foi apenas glórias e desenvolvimento. Fatos até hoje não explicados satisfatoriamente marcaram a história dos trilhos por onde circularam os Locobreques. Exemplos são os incêndios da Estação da Luz, dois dias antes da primeira etapa da concessão dos ingleses terminar, em 1946, e na velha estação de Paranapiacaba, em 1981. Antes mesmo do incêndio, a estação já havia sido desativada em 1977 e substituída pelo prédio atual. O relógio estilo inglês foi poupado no incêndio e deslocado para uma torre mais alta que a anterior. Nos dois incêndios, tanto na Estação da Luz quanto em Paranapiacaba, a suspeita principal é de motivação criminosa. Milhões de reais foram gastos para a reconstrução da Estação da Luz, que passou por décadas ainda sentido os efeitos do incêndio. Tanto é que ela teve de ser restaurada. A obra de restauração completa foi entregue somente em 2004, data dos 450 anos da cidade de São Paulo. A Estação da Luz teve três etapas fundamentais: Ela foi inaugurada em 1867, num pequeno prédio na região central da capital paulista. A demanda de passageiros foi aumentando aos poucos, e cerca de 15 anos depois o pequeno prédio foi demolido e um outro maior foi construído. A cidade crescia muito rapidamente e a estação teve de aumentar ainda mais. Em 1890 começaram as obras da estação na configuração atual. Em 1900, o segundo prédio antigo foi demolido e em 1901, a nova estação foi inaugurada. Obras constantes de modificações e ampliações foram realizadas ao longo das décadas na Estação da Luz, já que além da demanda de passageiros ser maior, o número de linhas férreas urbanas também cresceu. Antes mesmo do Locobreque, na Serra do Mar, uma primitiva máquina de madeira, também tracionada por cabos fazia o transporte entre os cinco patamares. Era a Serrabreque. Durante a operação da Serrabreque, Barão de Mauá era um dos administradores. Posteriormente, na vila de Paranapiacaba, os ingleses, no alto de uma subida, construíram uma mansão, que servia de centro de controle operacional. Apelidada pelos ferroviários de "Castelinho", a posição do local proporcionava uma privilegiada visão do sistema e de toda a estrutura da vila de Paranapiacaba. O sistema ferroviário da Serra do Mar era composto por diversos túneis, que eram alvos de lendas e histórias assombradas disseminadas pelos próprios ferroviários. Algumas dessas lendas tiveram origem no fato de muitos operários terem morrido na construção desses túneis.
Pátio ferroviário, estações e relógio:
A São Paulo Railway inaugurou sua linha férrea em 16 de fevereiro de 1867. Servia como transporte de passageiros e meio de localizada na então freguesia de São Bernardo. No ano de 1898, foi erguida uma nova estação com madeira, ferro e telhas francesas trazidos da Inglaterra. Esta estação tinha, como característica principal, o grande relógio fabricado pela Johnny Walker Benson, de Londres, que se destacava no meio da neblina muito comum naquela região. Com o aumento do volume e peso da carga transportada, foi iniciada em 1896 a duplicação da linha férrea, paralela à primeira, a fim de atender à crescente demanda. Essa nova linha, também denominada de Serra Nova, era formada por 5 planos inclinados e 5 patamares, criando um novo sistema funicular. Os assim chamados novos planos inclinados atravessavam 11 túneis em plena rocha, enfrentando o desnível de 796 metros que se iniciava no sopé da serra, em Piaçagüera, no município de Cubatão. O traçado da ferrovia foi retificado e suavizado e ampliaram-se os edifícios operacionais. A inauguração deu-se em 28 de dezembro de 1901. A primeira estação foi desativada e reutilizada, posteriormente, como cooperativa dos planos inclinados. A 15 de julho de 1945, a "Estação do Alto da Serra" passa a se denominar "Estação de Paranapiacaba". A 13 de outubro de 1946, a São Paulo Railway foi encampada pela União, criando-se a "Estrada de Ferro Santos-Jundiaí". Somente em 1950 a rede passa a unir-se à Rede Ferroviária Federal. Em 1974, é inaugurada o sistema de cremalheira aderência. No ano de 1977, a segunda estação foi desativada, dando lugar à atual estação. O relógio foi transferido do alto da estação anterior para a base de tijolo de barro atual. A 14 de janeiro de 1981, ocorreu um incêndio na antiga estação, destruindo-a completamente. O sistema funicular foi desativado em 1982. Em 2010, o Correio fez lançamento de selo postal ostentando o patrimônio ferroviário de Paranapiacaba.
Museu do funicular:
Trata-se da exibição das máquinas fixas do quinto patamar da segunda linha e a do quarto patamar da primeira linha, que transportavam o trem por meio do sistema funicular.
No museu, há, também, a exposição de diversos objetos de uso ferroviário, fotos e fichas funcionais de muitos ex-funcionários da ferrovia.
O locobreque:
O "locobreque" tinha a função de frear a composição na descida da serra e simultaneamente empurrava outra composição que subia. O cabo entre as duas máquinas passava por uma grande roda volante, chamada de "máquina-fixa" que ficava em cada um dos cinco patamares. Do nome inglês original, loco-brake, a máquina funcionava pela queima de carvão ou madeira numa fornalha, abastecida pelo foguista, que trabalhava ao lado do maquinista. As máquinas "locobreque" foram construídas em 1901 por Robert Stephenson & Co. Ltd. O sistema funicular proporcionava maior economia de energia gasta pelo "locobreque" e possibilitava o desempenho do trem nos aclives e declives. Havia uma inclinação de 8 graus entre cada um dos cinco patamares. Quando subia a Serra do Mar, o "locobreque" empurrava os vagões, que ficavam na frente da máquina. Quando descia, ele segurava os vagões, que ficavam atrás da máquina. Como o trem não tinha marcha-ré, havia um sistema chamado popularmente de "viradouro", através do qual os funcionários invertiam o sentido da locomotiva, girando a máquina em torno de si mesma. Antes do "locobreque" havia uma primitiva máquina de madeira, também tracionada por cabos, que fazia o transporte entre os cinco patamares. Era o "serrabreque". Durante a operação do "serrabreque", o Barão de Mauá ainda era um dos financistas da companhia. Até a metade do século XX, o transporte ferroviário era sinônimo de luxo. E um dos marcos foi o trem Cometa, que fazia a linha Santos – São Paulo. O trem possuía serviço de bordo e poltronas leito, como as de ônibus. Além dele, também havia os trens Estrela, Planeta e Litorina (Semi-luxo).
Museu do castelo:
Essa residência, também denominada de "Castelinho", situa-se entre a Vila Velha e a Vila Martin Smith. Localizada no alto de uma colina, com uma excelente vista privilegiada para toda a vila ferroviária, foi construída por volta de 1897 para ser a residência do engenheiro-chefe, que gerenciava o tráfego de trens na subida e descida da Serra do Mar, o pátio de manobras, as oficinas e os funcionários residentes na vila. Sua imponência simbolizava a liderança e a hierarquia que os ingleses impuseram a toda a vila; ela é avistada de qualquer ponto de Paranapiacaba. Dizia-se que de suas janelas voltadas para todos os lados de Paranapiacaba, o engenheiro-chefe fiscalizava a vida de seus subordinados, não hesitando em demitir qualquer solteiro que estivesse nas imediações das casas dos funcionários casados. No decorrer de mais de um século de uso, foram feitas várias reformas e tentativas de recuperação de seu aspecto original; as maiores reformulações foram realizadas nas décadas de 1950 e 1960. Foi restaurado pela prefeitura de Santo André em parceria com a World Monuments Fund.
Casas dos engenheiros:
Característica da arquitetura hierarquizada de Paranapiacaba, as casas habitadas pelos engenheiros e suas famílias eram de alto padrão. Grandes e avarandadas, foram construídas em madeira nos tempos da São Paulo Railway, com plantas baixas individualizadas; depois, em alvenaria nos tempos da Rede Ferroviária Federal, com mesmo padrão de plantas. Muitas sofreram reformas em vários momentos, principalmente com a chegada da RFFSA. Uma das caracteríticas que chama a atenção é a cobertura do imóvel, pois somente com estudos elaborados pelos conselhos de reconhecimento, concluiu-se que o material das telhas não era ardósia, e sim fibrocimento, introduzidos provavelmente a partir da década de 50 entre alguma das reformas que sofreram.
Casas de solteiros:
Características da arquitetura hierarquizada de Paranapiacaba, as casas de solteiros eram conhecidas como barracos. Foram construídas em madeira, exceto duas em alvenaria. Essa tipologia foi criada pela São Paulo Railway, e a Rede Ferroviária Federal deu continuidade, construindo-as em alvenaria. A planta dessas casas possui
dormitórios, sanitários e cozinha para pequenas refeições, serviam para alojar o grande fluxo de homens solteiros, que preenchiam as vagas de ferroviários. Havia poucos sanitários e chuveiros, já que os trabalhadores se revezavam em turnos.
Norwood Farms owners and producers Don and son Grant (seen) Norwood work with U.S. Department of Agriculture (USDA) Farm Production and Conservation (FPAC) Natural Resources Conservation Service (NRCS) District Conservationist Ron Harrison to implement their crop rotation and residue management practices to reduce erosion leading to improved land use and crop production; they also practice no-till farming on nearly every acre in the operation, in Henry County, TN, on Sept 19, 2019.
The stover of remaining corn stalk stubs, leaves, and cobs that are expelled and and left behind the corn harvester becomes a cover crop. The stover can be seen between soybean crop.
Crop dusters adapted with a seed spreader can seed directly into standing corn and standing soybeans. This gives the seeds a chance to get established before it freezes. In the spring, the cover crop will grow up through the corn stover.
Norwood Farms have successfully established the building blocks of conservation with conservation crop rotation on the entire Norwood operation. The crops are rotated between corn, wheat, soybeans and in some cases, corn cover crops and soybeans cover crops. The practices are implemented to reduced erosion sediment in surface water and are leading to improved land use and crop production.
Conservation Crop Rotation (Practice Code 328) is a management practices where growing a planned sequence of various crops takes place on the same piece of land for a variety of conservation purposes. Crops included in conservation crop rotation include high-residue producing crops such as corn or wheat in rotation with low-residue- producing crops such as soybeans. Crop rotations vary with soil type, crops produced, farming operations, and how the crop residue is managed. The most effective crops for soil improvement is fibrous-rooted high-residue producing crops such as grass and small grain.
Residue and Tillage Management (Practice Code 329) is managing the amount, orientation and distribution of crop and other plant residue on the soil surface throughout the year. For our area, we are utilizing reduced tillage and no-till. Residue and Tillage Management should be used on all cropland fields, especially where excess sheet and rill erosion are a problem. Residue and tillage management is most effective when used with other conservation practices like grassed waterways, contouring, field borders, etc.
NRCS has a proud history of supporting Americaâs farmers, ranchers, and forest landowners. For more than 80 years, we have helped people make investments in their operations and local communities to keep working lands working, boost rural economies, increase the competitiveness of American agriculture, and improve the quality of our air, water, soil, and habitat. As the USDAâs primary private lands conservation agency, we generate, manage, and share the data, technology, and standards that enable partners and policymakers to make decisions informed by objective, reliable science. And through one-on-one, personalized advice, we work voluntarily with producers and communities to find the best solutions to meet their unique conservation and business goals. By doing so, we help ensure the health of our natural resources and the long-term sustainability of American agriculture.
Farm Production and Conservation (FPAC) is the Department's focal point for the nation's farmers and ranchers and other stewards of private agricultural lands and non-industrial private forest lands. FPAC agencies implement programs designed to mitigate the significant risks of farming through crop insurance services, conservation programs, and technical assistance, and commodity, lending, and disaster programs.
The agencies and services supporting FPAC are Farm Service Agency (FSA), NRCS, and Risk Management Agency (RMA).
For more information please see www.usda.gov
USDA Photo by Lance Cheung.
“Transport Decarbonisation: Driving Implementation” project members meeting at the ITF in Paris, France, to help identify ways to cut CO₂ emissions in three hard-to-decarbonise areas of transport: aviation, shipping and heavy-duty road freight. Their successful transition to a low- and ultimately zero-carbon operation is vital to achieving the international community’s climate goals.
About Dr.Mihir Kumar Panda, Ph.D,D.Litt,, innovator
World’s only achiever of large number of World Record for 10,000 Teaching Aids & innovations
Founder & Co-ordinator General, ‘SROSTI’ (Social Development research Organisation for Science, technology & Implementation)
Collaborator Vijnana Bana Ashram
Bahanaga, Baleshwar, Odisha, India-756042
Website : simpleinnovationproject.com
E-Mail- : mihirpandasrosti@gmail.com
Face Book link:https://www.facebook.com/mihirpandasrosti
WIKIMAPIA
wikimapia.org/#lang=en&lat=-6.174348&lon=106.8293...
Contact No. : +91 7008406650
Whatsapp: +91 9438354515
Dr.Mihir Kumar Panda, an Educational, Societal and Scientific Innovator has established an NGO 'SROSTI' at Bahanaga, Balasore,Odisha,India
Dr. panda has innovated/invented more than 10,000 (ten thousand) teaching aids and different innovations and he has more than 30,000 (Thirty thousand) ideas to make scientific and mathematical models.
His creations are very essential guide for school and college science exhibitions, innovative learning and play way method for the teachers and students, science activists, innovators, craftsmen, farmers, masons, physically challenged persons, common men, entrepreneurs and industrialists.
He is popularizing science through song, innovative demonstrations and motivational speech since 1990 in different parts of Odisha state without taking any fees.
Dr. Panda is an extreme motivational speaker in science and possess magical scientific demonstration and a crowd puller.
Innovator Mihir Kumar Panda loves nature and in his agricultural farm he does not uses the chemicals , fertilizers and pesticides. In his farm even the smallest creatures like snakes, caterpillar, white ants, worms ,vermies are in peace and are managed successfully not to do harm.
Dr. Panda is an Educationist, an environmentalist, a poet for science popularization, a good orator, a best resource person to train others in specific field of science and engineering.
The uniqueness of Simple Innovation and scientific activities and achievements ofDr. Panda can not be assessed without visiting his laboratory which is a living wonder in the realm of science.
From a small cake cutter to mechanical scissor, from a play pump to rickshaw operated food grain spreader and from a village refrigerator to a multi-purpose machine, thousands of such inventions and innovations are proof of Dr. Panda's brilliance.
From a tube well operated washing machine to weight sensitive food grain separator, from a password protected wardrobe to automatic screen, from a Dual face fan to electricity producing fan are example of few thousands of innovations and inventions of Mihir Kumar Panda.
Dr.Mihir Kumar Panda though bestowed to a popular name as Einstein of Odisha is obliviously treated as Thomas Alva Edison of India.
Dr. Panda's residential house also resembles a museum with scientific innovations of different shapes and sizes stacked in every nook and cranny which proves his scientific involvement in personal life.
Innovator Panda believes that , the best thing a child can do with a toy to break it. he also believes that by Educating child in his/her choice subject/ passion a progressive nation can be built.
The shelf made scientist Dr. Panda believes that Education is a life long process whose scope is far greater than school curriculum. The moulding of models/ innovations done by hand always better than the things heard and the facts incorporated in the books.
With no agricultural background, Dr. Panda has developed unique natural bonsai in his Vijnana Bana Ashram which also shows path for earning just by uprooting and nurturing the plants which are found to be small and thumb in nature.
Dr. Panda's Scientific Endeavour and research is no doubt praise worthy. One cannot but believe his dedicated effort in simple innovation laboratory.
Social service, innovation/ inventions, writing, free technology to students for preparation of science exhibition projects, free technology to common men for their sustainability, preparation of big natural bonsai, technology for entrepreneurs and industrialists for innovative item are few works of Mihir Kumar Panda after his Government service.
. To overcome the difficulties of science and math, explanation in classes, innovator Panda has created few thousands of educational, societal and scientific innovations which helps teachers and students of the country and abroad.
Dr. Panda believes that though inventions/innovation has reached under thousands and thousands deep in the sea and high up in the space. It has reached on moon and mars, but unfortunately the sustainable inventions/innovation has not properly gone to the tiny tots and common people.
Dr. Panda is amazing and wizard of innovations and works with a principle the real scientist is he, who sees the things simply and works high.
Dr.Mihir Kumar Panda's work can be explained in short
Sports with Science from Dawn to Dusk
Struggle some life- science in words and action
Triumphs of Science - Science at foot path
Hilarious dream in midst scarcity
A life of innovator de-avoided of Advertisement.
FELICITATIONS, AWARDS, HONOURS & RECORDS
* 200+ Felicitation and Awards from different NGOs, Schools & Colleges within the State of Odisha and National level.
* 10 Nos Gold, Silver & Bronze medal from different National & International level.
*Awarded for 10,000 innovations & 30,000 ideas by Indian Science Congress Association, Govt. of India.
* Honorary Ph.D From Nelson Mandela University, United States of America
* Honorary Ph.D From Global Peace University, United States of America& India
* Honorary D.Litt From Global Peace University, United States of America& India
* Title ‘Einstein of Odisha’ by Assam Book of Records, Assam
* Title ‘Thomas Alva Edison of India’ by Anandashree Organisation, Mumbai
* Title ‘ Einstein of Odisha & Thomas Alva Edison of India’ from Bengal Book of World record.
*World Record from OMG Book of Records
*World Record from Assam Book of Records,
* World Record from World Genius Records, Nigeria
* World Record from BengalBook of Records
* National Record from Diamond Book of Records
* World Record from Asian World Records
* World Record from Champians Book of World Records
* World Record from The British World Records
* World Record from Gems Book of World Records
* World Record from India Star World Record
* World Record from Geniuses World Records
* World Record from Royal Success International Book of Records
*World Record from Supreme World Records
* World Record from Uttarpradesh World Records
*World Record from Exclusive World Records
*World Record from international Book of Records
*World Record from Incredible Book of records
* World Record from Cholan Book of World Record
* World Record from Bravo International Book of World Record
* World Record from High Range Book of World Record
* World Record from Kalam’s World Record
* World Record from Hope international World Record
* International Honours from Nigeria
* Indian icon Award from Global Records & Research Foundation (G.R.R.F.)
* International Award from USA for the year’2019 as INNOVATOR OF THE YEAR-2019
* National level Excellence Leadership Award-2020 from Anandashree Organisation, Mumbai
* Best Practical Demonstrator & Theory instructor from Collector & District Magistrate,
Balasore.
* Best Innovator Award by Bengal Book.
* Popular Indian Award by Bengal Book.
* Great man Award by Bengal Book.
* Best Indian Award by Bengal Book.
* The Man of the Era by Bengal Book.
IMPORTANT LINK FILES TO KNOW THE WORK OF
Dr. MIHIR KUMAR PANDA
Dr.Mihir Ku panda awarded at indian science congress Association, Govt. of India for 10000 innovations & 30,000 ideas
Hindi Media report- Simple innovation science show for popularisation of science in free of cost by Dr.Mihir Ku Panda
Simple innovation science show for popularisation of science in free of cost in different parts of India By Dr.Mihirku Panda
www.youtube.com/user/mihirkumarpanda/videos?view=0&so...
Simple innovation laboratory at a Glance
MORE LINK FILES OF Dr MIHIR KUMAR PANDA
www.youtube.com/watch?v=MFIh2AoEy_g
www.youtube.com/channel/UCIksem1pJdDvK87ctJOlN1g
www.youtube.com/watch?v=AHEAPp8V5MI
www.youtube.com/watch?v=W43tAYO7wpQ
www.youtube.com/watch?v=me43aso--Xg
www.youtube.com/watch?v=6XEeZjBDnu4
www.youtube.com/watch?v=gPbJyB8aE2s
www.youtube.com/watch?v=yNIIJHdNo6M
www.youtube.com/watch?v=oPBdJpwYINI
www.youtube.com/watch?v=XBR-e-tFVyE
www.youtube.com/watch?v=3JjCnF7gqKA
www.youtube.com/watch?v=raq_ZtllYRg
cholanbookofworldrecords.com/dr-mihir-kumar-pandaph-d-lit...
www.linkedin.com/in/dr-mihir-kumar-panda-ph-d-d-litt-inno...
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www.youtube.com/watch?v=WzZ0XaZpJqQ
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Features
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The JW Marriott Desert Ridge Resort & Spa was initially conceived by Marriott International even though Marriott already had a strong presence in the Phoenix area with its Camelback and Mountain Shadows Resorts. Marriott planned the property on its own, and then approached CNL Hospitality in the first quarter of 2000 with the idea of coming up with an ownership strategy. CNL’s REIT division made an investment on its own, and the company also sponsored a partnership to fund the $300 million development. Marriott International also became an ownership entity.
The building of the 950-room resort reflects a deep commitment for all those involved. With 170,000 square feet of meeting space, the developers intended the mega-resort at being a major player nationally for meetings and convention business. The resort would face stiff competition in the local marketplace which included The Phoenician, Arizona Biltmore and Scottsdale Princess. Also opening within a month of the JW Marriott were the $180 million 750-room Westin Kierland Resort and the $125 million 500-room Sheraton Wild Horse Pass Resort. Two of the JW Marriott's ballrooms alone will make it stand out from the competition. One is 33,000 square feet, the other is 26,000: either of those are the largest in Arizona.
The JW Marriott Desert Ridge opened in Dec 2002 as the largest hotel in Arizona with 950 rooms (869 standard rooms and 81 suites) at a cost of $311 million. The hotel claimed 10 restaurants, two championship golf courses designed by Arnold Palmer and Nick Faldo, 8 tennis courts, and a 28,000 sq ft spa. The grounds include 267 palm trees, broad lawns and several ponds, not to forget the lazy river and three swimming pools including an Olympic sized pool.
At opening the fine dining outlet was Ristorante Tuscany headed by chef Dina S. Davies. Another major outlet was Blue Sage with Southwestern cuisine. Also Chef/Owner Roy Yamaguchi opened a branch of his Hawaiian-fusion themed restaurant Roy's. The 5-story atrium lobby has limestone pillars lined with alabaster light fixtures. Opening room rates started at $260 per night.
The Phoenix JW Marriott along with the 998-room JW Marriott Orlando, Grande Lakes and 582-room The Ritz-Carlton Orlando, Grande Lakes have been linked for well over a decade. They were formerly owned by CNL Hotels & Resorts of Orlando. In 2007, the team of Morgan Stanley Real Estate, California State Teachers and Florida State Board acquired CNL for $6.5 billion which included the three hotels. In 2011, the Morgan Stanley partnership defaulted and surrendered the properties to the holder of mezzanine debt — an investment group consisting of Paulson & Co. of New York (a 43% stake), Capital Trust of New York (42%) and Winthrop Realty of Boston (14%). In 2012 Blackstone took control of Capital Trust and assumed its interest. In 2015, Blackstone bought out Paulson & Co in a transaction that valued the three properties at $1.2 billion. It financed each resort separately with floating-rate loans, totaling $1 billion, from Deutsche, Barclays and J.P. Morgan. Some $722.4 million of those two debt packages was securitized in a single-borrower deal (BXHTL 2015-JWRZ).
In September 2019 Blackstone Group sold the 950-room JW Marriott Desert Ridge Resort & Spa in Phoenix for $602 million, or $633,684/room to a venture of Trinity Real Estate Investments and Elliott Management Corp. For comparison the Arizona Biltmore sold in 2018 for $403 million and in 2015 the Phoenician Resort sold for $400 million.
Sean Hehir, Managing Partner of Trinity, said the JW Marriott Desert Ridge was purchased at well below replacement cost. Trinity and Elliott intend to implement a multi-million dollar capital improvement plan to further enhance the Resort and unlock embedded value. In addition to guestroom renovations, planned improvements include upgrades to the Resort’s meeting spaces and ballrooms, water features, and food offerings. Trinity Investments is a private real estate investment firm. Recently Trinity acquired the Westin Maui Resort on Kaanapali Beach, Maui and divested itself from the Ritz-Carlton Kapalua, Maui, Hawaii and the Kahala Hotel in Honolulu. Hehir is a graduate of Cornell University with a Bachelor of Science degree in Hotel Administration and holds a Diploma in Hotel Administration from the Hotel Institute Montreux, Switzerland.
Paul Singer created the hedge fund firm Elliott Associates in January 1977. In 2019 Elliott Management acquired Barnes & Noble for around $683 million and in 2018 acquired the A.C. Milan the professional football club in Milan, Italy, Elliott Management Corporation specializes in distressed debt acquisitions.
According to legal documents The JW Marriott Desert Ridge generated $42 million of net operating income in 2018 with a 73% occupancy rate. Blackstone, during its ownership, spent about $37 million on renovations. Steve Hart was the opening General Manager and today continues as Area Vice President and General Manager.
Compiled by Dick Johnson, October, 2019
The Nine Emperor God festival takes place on the Thai island of Phuket.
It lasts for 9 days and celebrates the beginning of "Taoist Lent" when
devoted Chinese abstain from eating all meat and meat products.
Both men and women take part in this festival that was brought to
Phuket by Chinese workers in the beginning of the 19th century.
The festival involves various processions, temple offerings and cultural
performances and culminates with walking on hot coal and self-piercing
the skin. The most prominent portion features processions of worshipers
parading trough Phukettown with their tongues, cheeks, and other parts
of the anatomy pierced with sharp implements to the ear-splitting
sound of cymbals, drums and fire crackers.
Old, abandoned threshers and other large farm implements can often be found on various hilltops all over the Midwest. According to a colleague of mine, they are called "prairie dragons" by some. I presume this name came about because when threshers are in operation they belch smoke (grain dust). This one is on a farm near Staples, Minnesota.
I have no idea how many prairie dragons there are in Minnesota alone, but assume it has to number in the thousands.
Apparently, based on the direction of the tracks in the snow, even wild animals avoid contact with prairie dragons.
The EAF-Nansen Programme fielded a mission to Cote d’Ivoire, Togo and Benin in November 2018 as part of the Programme’s support for the implementation of management plans for beach seine fisheries in the Gulf of Guinea. The team for the mission was made up of Dr Kwame Koranteng, who was the Coordinator of the EAF-Nansen Project until 2017, and Mr Matthieu Bernardon, an independent consultant. The objectives of the mission were:
1.To assess the status of implementation of the beach seine management plan in each country,
2.To understand recent developments in the fisheries sector since 2013 when the plans were completed and approved for implementation and the need for possible updates,
3.To identify other projects and initiatives in place that could be in synergy with or in support of the implementation of the beach seine fisheries management plan, and
4.To prioritize activities from the plan that could be supported by the EAF-Nansen Programme, and to assess the needs for the same.
In each country, the team had initial discussions with the Director of Fisheries, the Focal Point of the Programme and relevant staff of the FAO Representation. A national workshop was then held which was attended by stakeholders (fishers, fisheries managers and researchers, security personnel and environmental protection/management officers, among others). At the workshop, the group reviewed the activities included in the management plan, identified priority actions and agreed on implementation modalities including the role of a national implementation or steering committees. In Cote d’Ivoire, the team also visited a community of beach seine operators in Jacqueville, a coastal town 40 km west of Abidjan.
At Jacqueville, some of the problems that the beach seine fishery is facing, particularly poor catches were evident. The dependence of a large sector of the fishing community on the beach fishery was also obvious as so many women and children were at the beach waiting for the catch from the only unit that operated that day. Interestingly, many of the women were able to take home small portions of the rather poor catch. One of the issues identified in the management plans is the clogging of nets by marine litter and sargasum weeds during fishing operations. On the day of the visit the entire beach was full of the weed which had been washed ashore over days and the bag of the beach seine net was also full of weeds together with the catch.
The mission noted that in all three countries key actions have been taken towards implementation of the management plan. In Togo, the government has provided funds to procure netting materials of the appropriate mesh size to replace the existing bags of the beach seine nets as recommended in the management plan. In Cote d’Ivoire and Benin, new laws have come into force that give legal backing to the implementation of the management plan. Discussions are ongoing in Benin that could lead to a complete ban of the beach seine fishery in the country.
It would be recalled that between 2009 and 2013, the then EAF-Nansen Project provided technical and financial support to a number of partner countries in Africa to develop management plans for selected fisheries using the ecosystem approach to fisheries (EAF) framework. In each country, a multi-stakeholder National Task Group was set up and facilitated by the EAF-Nansen Project to lead the preparation of the management plan. The plans for Cote d’Ivoire, Togo and Benin were among those that were finalised and approved for implementation by the Minister responsible for fisheries in each country. The NTGs of the three countries, as well as Ghana, collaborated in the preparation of the management plans to ensure that the recommended actions and management measures were similar in the region since the fishery is the same. In this phase of the Nansen Programme, support is being provided for the implementation of the plans through the establishment and operationalization of a fisheries management cycle (FMC) in each country.
The EAF-Nansen Programme fielded a mission to Cote d’Ivoire, Togo and Benin in November 2018 as part of the Programme’s support for the implementation of management plans for beach seine fisheries in the Gulf of Guinea. The team for the mission was made up of Dr Kwame Koranteng, who was the Coordinator of the EAF-Nansen Project until 2017, and Mr Matthieu Bernardon, an independent consultant. The objectives of the mission were:
1.To assess the status of implementation of the beach seine management plan in each country,
2.To understand recent developments in the fisheries sector since 2013 when the plans were completed and approved for implementation and the need for possible updates,
3.To identify other projects and initiatives in place that could be in synergy with or in support of the implementation of the beach seine fisheries management plan, and
4.To prioritize activities from the plan that could be supported by the EAF-Nansen Programme, and to assess the needs for the same.
In each country, the team had initial discussions with the Director of Fisheries, the Focal Point of the Programme and relevant staff of the FAO Representation. A national workshop was then held which was attended by stakeholders (fishers, fisheries managers and researchers, security personnel and environmental protection/management officers, among others). At the workshop, the group reviewed the activities included in the management plan, identified priority actions and agreed on implementation modalities including the role of a national implementation or steering committees. In Cote d’Ivoire, the team also visited a community of beach seine operators in Jacqueville, a coastal town 40 km west of Abidjan.
At Jacqueville, some of the problems that the beach seine fishery is facing, particularly poor catches were evident. The dependence of a large sector of the fishing community on the beach fishery was also obvious as so many women and children were at the beach waiting for the catch from the only unit that operated that day. Interestingly, many of the women were able to take home small portions of the rather poor catch. One of the issues identified in the management plans is the clogging of nets by marine litter and sargasum weeds during fishing operations. On the day of the visit the entire beach was full of the weed which had been washed ashore over days and the bag of the beach seine net was also full of weeds together with the catch.
The mission noted that in all three countries key actions have been taken towards implementation of the management plan. In Togo, the government has provided funds to procure netting materials of the appropriate mesh size to replace the existing bags of the beach seine nets as recommended in the management plan. In Cote d’Ivoire and Benin, new laws have come into force that give legal backing to the implementation of the management plan. Discussions are ongoing in Benin that could lead to a complete ban of the beach seine fishery in the country.
It would be recalled that between 2009 and 2013, the then EAF-Nansen Project provided technical and financial support to a number of partner countries in Africa to develop management plans for selected fisheries using the ecosystem approach to fisheries (EAF) framework. In each country, a multi-stakeholder National Task Group was set up and facilitated by the EAF-Nansen Project to lead the preparation of the management plan. The plans for Cote d’Ivoire, Togo and Benin were among those that were finalised and approved for implementation by the Minister responsible for fisheries in each country. The NTGs of the three countries, as well as Ghana, collaborated in the preparation of the management plans to ensure that the recommended actions and management measures were similar in the region since the fishery is the same. In this phase of the Nansen Programme, support is being provided for the implementation of the plans through the establishment and operationalization of a fisheries management cycle (FMC) in each country.
Kamera: Nikon F3 (1989)
Linse: Nikkor-S Auto 50mm f1.4 (1970)
Film: Cinestill BWXX (Kodak 5222) @ ISO 200
Kjemi: Xtol (stock / 8 min. @ 21°C)
- Here are some clips clip from Paul Verhoeven´s classic satirical anti-fascist anti-american film Starship Troopers (1997) that these days somehow seems like it could be a contemporary «documentary» from Israel… and USA.
A movie everyone should see again.
«Service guarantees citizenship! Would you like to know more?»
Starship Troopers: Propaganda (1997)
ISRAEL IS NOT A DEMOCRACY [Listen here]
by Chris Hedges (b. 1956), The Real News Network January 5, 2024
Israel's status as a bona fide democracy is often taken to be a self-evident truth, but a more critical look at the history and reality of Zionism calls this into question. After all, how can a democracy exist in a country constitutionally defined as an ethnostate that can only exist through the suppression and gradual elimination of its Others? Israeli historian Ilan Pappé joins The Chris Hedges Report for a discussion on Israel as an inherently colonial, and therefore anti-democratic, project.
Ilan Pappé (b. 1956) is a professor with the College of Social Sciences and International Studies at the University of Exeter in the UK, where he directs the European Centre for Palestine Studies, and co-directs the Exeter Centre for Ethno-Political Studies. Prior to coming to the UK, Pappé was a historian and politician in Israel. He is the author of several books, including The Ethnic Cleansing of Palestine.
Studio Production: Cameron Granadino, Adam Coley
Post-Production: David Hebden
TRANSCRIPT
The following is a rushed transcript and may contain errors. A proofread version will be made available as soon as possible.
Chris Hedges:
The scholar, Yeshayahu Leibowitz (1903-1994), who Isaiah Berlin (1909-1997) called the conscience of Israel, warned that, "If Israel did not separate church and state, it would give rise to a corrupt rabbinate that would warp Judaism into a fascistic cult. Religious nationalism is to religion what National Socialism was to socialism," warned Leibowitz, who died in 1994. He understood that the blind veneration of the military, especially after the 1967 war that captured the West Bank and East Jerusalem was dangerous and would lead to the ultimate destruction of democracy. "Our situation will deteriorate to that of a second Vietnam, to a war and constant escalation without prospect of ultimate resolution," he wrote.
He foresaw that, "The Arabs would be the working people and the Jews, the administrators, inspectors, officials and police; mainly secret police. A state ruling a hostile population of 1.5 million to 2 million foreigners would necessarily become a secret police state. With all that implies for education, free speech and democratic institutions. The corruption characteristic of every colonial regime would also prevail in the state of Israel. The administration would have to suppress Arab insurgency on the one hand and acquire Arab Quislings on the other. There is also good reason to fear that the Israeli Defense Force, which has been until now, a people's army would, as a result of being transformed into an army of occupation to generate and its commanders who will have become military governors, will resemble their colleagues in other nations." He warned that the rise of virulent racism would consume Israeli society. He knew that prolonged occupation of the Palestinians would spawn concentration camps for the occupied, and that in his words, "Israel would not deserve to exist and it will not be worthwhile to preserve it."
The decision to obliterate Gaza has long been the dream of Israeli fanatics, heirs of the fascistic movement led by the extremist Meir Kahane (1932-1990), who was barred from running for office and whose Kach Party was outlawed in 1994 and declared a terrorist organization by Israel and the United States. These Jewish extremists who today make up the ruling coalition government are orchestrating the genocide in Gaza, where hundreds of Palestinians are being killed or wounded a day. They champion the iconography and language of their homegrown fascism. Jewish identity and Jewish nationalism are the Zionist versions of blood and soil. Jewish supremacy is sanctified by God as is the slaughter of the Palestinians who are compared to the biblical Amalekites massacred by the Israelites. Enemies, usually Muslims, slated for extinction are subhuman who embody evil. Violence and the threat of violence are the only forms of communication those outside the magic circle of Jewish nationalism understand. Millions of Muslims and Christians, including those with Israeli citizenship, are to be purged.
Joining me to discuss what the occupation of Palestine has done to Israeli society and what the results of the current murderous campaign in Gaza and the West Bank portends for Israel in the future is Ilan Pappé, Professor of History of the University of Exeter in Great Britain, who has described what Israel does to the Palestinians as incremental genocide. He has written numerous books including The Biggest Prison on Earth: A History of the Occupied Territories and The Ethnic Cleansing of Palestine, which his French publisher has ceased publishing despite a surge in sales since the October 7th attacks, part of the concerted campaign by Zionists and their supporters to discredit and censor narratives that are critical of Israel.
I'd like to begin with a look at post Israel, the Zionist project that begins in the 1920s, and see whether the project itself, even before the creation of the state of Israel had built within it the seeds of its own destruction.
Ilan Pappé:
Yes, I do think it did. And you are right in pointing to the 1920s because of course the Zionist movement existed before, but I think it's in the mid-1920s when it started to purchase land and evict the people who were living on that land. And that happened around 1926. It became a settler colonial project and not just a project for salvaging Jews from anti-Semitism or a national cultural redefinition of Judaism as nationalism instead of as religion.
The moment that happened, it was very clear that it's going to impose itself by force on an indigenous native population. And it was not just the classical settler colonial imposition of settlers from abroad imposing themselves on a native population, it also was kind of creating this idea that they can produce or establish a European state in the midst of the Arab world, very much like the white supremacists in South Africa. And there's two facts, that you are trying to implement a project of displacement and replacement of an indigenous population and that you are trying to create a cultural political entity that would alienate the area it belongs to and the area would alienate you were sold, I think had been sold in the 1920s. And we can see the effect of this to our days, no doubt.
Chris Hedges:
And yet there was always a tension within the Zionist project. I, you may have known him too, I knew Abba Eban (1915-2002), Teddy Kollek (1911-2007). When I was in Israel, they outlawed Meir Kahane's Kach Party. The people around Netanyahu now are of course the heirs to the Kach Party, later assassinated, this very right wing rabbi. And I want you to talk about that tension because it was there. I mean, Teddy Kollek when he was mayor of Jerusalem, when I was there, he was building sewer systems for... it was a different approach to colonization, or perhaps I have that wrong?
Ilan Pappé:
It was a different approach, but it remained colonization. If I'm a bit more abrupt about it, I would say that there was definitely an ideological stream within Zionism that believed that you could be a progressive colonizer or an enlightened colonizer. And yet from the colonized people's point of view, even if you provided some benefits in economic terms, in infrastructural terms, the colonization was still there. And the colonization was translated not only in terms of whether you provide sewages for Jerusalem or not, but by the fact that Teddy Kollek as the mayor of Jerusalem oversaw the ethnic cleansing of quite a large number of Palestinians from East Jerusalem in order to make space for building new Jewish neighborhoods, which should rightly be called Jewish colonies or settlements.
So in the end of the day, the Zionist vision, even in its most liberal version, meant that the Palestinians at best, at best could be tolerated as individuals in limited spaces within Palestine. That would be determined according to the Israeli notions of national security. And at worst, they're an obstacle that has to be removed. And as the time went by, most of the Israeli Jews said, "Why just be content with limiting their presence? Why not get rid of them altogether?"
Chris Hedges:
And yet these figures represented a secular strain of Zionism. And I want you to talk a little bit about Yeshayahu Leibowitz, who you knew, who I quoted it in the introduction, and he talks about this religious strain within Zionism where the land itself becomes sacred as particularly dangerous, I think he even uses the word fascistic. There is that split. And of course those of us, Abba Eban spoke better English than I did, Oxford educated, urbane. And so talk a little bit about that tension between secular and religious Zionism. And of course ultra orthodox religious Zionism has essentially proved triumphant.
Ilan Pappé:
Yes, I call this tension, which you rightly point to, the struggle between the State of Israel and the State of Judea. The State of Judea grows up among the national religious groups and becomes particularly potent after '67 and it's kind of headquarters, it's habitat if you want, the settlements in the West Bank, and before that, even in the Gaza Strip. And they become a force to reckon with and they combine exactly what Leibowitz was talking about, and he saw it in the making. I mean I say it in hindsight, to his credit, he saw it and kind of predicted it happening, but now we have the benefit of time to see that he was absolutely right.
So that State of Judea, what you can call the settler state, is a combination of a messianic kind of Zionism combined with fundamentalist interpretation of Judaism, a wish to create a theocracy in which also secular Jews are the enemy, not just the Palestinians. And they become stronger. They used to be on the margins and we used to think that they are not really relevant, but now they are a central power in Israel. And against them stands the State of Israel. That is the kind of pre '67 Israel that wanted to be a liberal democracy, a pluralist, secular, but is losing it in the struggle against the State of Judea.
But what is so interesting and frustrating about this struggle, it does not concern the Palestinians at all. As you probably know, and we forgot it because of the dramatic events that occurred after 7th of October, but until the 7th of October, we witnessed in Israel a kind of a mini civil war between those two states that I'm talking about, the State of Israel and the State of Judea when hundreds of thousand of secular Israelis demonstrated daily trying to defend the kind of Israel they want. But when Palestinian citizens of Israel ask them, "Can we join you? And can we also include a rejection of the occupation as part of our struggle for a better Israel?" They were chucked out of this movement of protest because it was not against the occupation, it's not against the semi apartheid or full apartheid of Israel, depends where it is. It is what kind of an apartheid Israel should we have? A liberal democratic one for the Jews or a theocratic one for the Jews?
But unfortunately it does not evolve around the main issue, the most important issue that we started our conversation with, that can you impose yourself militarily and violently on millions of people against their will?
Chris Hedges:
I want to talk about 1948, this is the war of independence. All settler colonial projects are implanted by violence as was the one in the United States. The difference is that I think by 1600, over a 100-year period, 56 million indigenous inhabitants in North, Central and South America were obliterated through either diseases or violence so that by 1600 you only had about 10% of the original indigenous population was there. That wholesale extermination essentially allows a settler colonial project to survive because there's physically no opposition. That's not true in Israel. You have about 5.5 million Palestinians living under occupation, 9 million living in the diaspora. This from the establishment of the state of Israel is a huge problem for Israeli leaders. How are they going to cope? The demographic time bomb is real in terms of Arabs having larger families. You have huge flight, a kind of brain drain from Israel. I think there's a million Israelis living in the United States. But let's look at 1948, how they deal with a problem. And then we'll go to 1967 when Israel occupies what is the remaining part of Palestine, the West Bank and Gaza.
Ilan Pappé:
Yes, as you rightly say, settler colonial projects have always these two dimension, geography and demography, or if you want space and population, you want the space without the population. And the more space you take, the more unwanted population you have. So the Zionist leadership exploited the end of the mandate, the circumstances that developed in the region and in the world three years after the Holocaust to implement a massive ethnic cleansing that left half of the Palestinian refugees and expelled half of the Palestinian population, destroyed half of the Palestinian villages, more than 500, and demolished most of the Palestinian towns.
So within the borders that were kind of established after 1948, that is Israel today without the West Bank and the Gaza Strip, Israel was unable to fully complete the ethnic cleansing, but it had a relatively small Palestinian minority that did not endanger the demographic majority of the Jews. So you could even have a demographic state because you always knew that democracy and demography would go hand in hand. Although because of the paranoia of Ben-Gurion until 1966, although the Palestinians in Israel had the right to vote and to be elected, they were under a very harsh military rule as it is.
Now, it's not surprising that David Ben-Gurion (1886-1973), the big architect of the ethnic cleansing of 1948, was trying to pressure the government of Israel. He was out of effective politics already in 1963, but he was trying after June '67 to convince the Israeli government to get out of the West Bank, almost saying to them, "I was able to get rid of about 1 million Palestinians, and now you are incorporating even a larger number of Palestinian under your rule." The kind of leadership that followed him, some of them were young generals during the '48 war and some other politicians like Levi Eshkol (1895-1969) and you mentioned also Abba Eban and Teddy Kollek, they decided there is no need for massive ethnic cleansing in order to keep the demography in such a way that it doesn't endanger the Jewish democracy.
So what did they do? They decided to keep millions of people in the West Bank and the Gaza Strip without the right to take part in the Israeli political system. When some people said to them, "Okay, that's fine, but can you in return give the Palestinian the right to determine their future in a Palestinian state in the West Bank and the Gaza Strip?" They didn't accept that either. So they really believed that they could somehow contain the Palestinian national ambition and resistance within that idea of a West Bank and a Gaza Strip that is our enclave controlled by Israel, maybe with some autonomy for the Palestinian inside, and convince the world that this is the best solution and even call it a kind of a two-state solution. Of course, it had nothing to do with a two-state solution.
So historically speaking, it's the same problem all the time, as you rightly say, Chris, it's having the territory without the people, but because of circumstances and things that changed, '48 is not '67 and '67 is not 2023, and because of that, the methods of maintaining this balance between territory and population changes. But the vision is the same one, and the purpose is the same one, and the failures are the same one. The massive expulsion didn't work. The idea of keeping people without citizenship rights is not working, and even putting them under siege as we have seen on the 7th of October is not working. And whatever the Israelis have in mind for Gaza, I can assure you, without knowing how it would unfold, it's going to be a huge failure, which unfortunately will have an incredible human cost, mainly for the Palestinians.
Chris Hedges:
Leibowitz really takes the 1967 war, which sees Israel seize the remaining land by Palestinians as the dividing point. He defines himself as a Zionist. He seems to argue that the pre 1967 borders known as the Green Line could work. But '67 for him and the refusal on the part of the Israeli leadership to give up the occupation, or after '67, move back to the pre '67 borders, really, he argues quite passionately is in many ways the death now of Israeli democracy, civil society. Can you explain that?
Ilan Pappé:
Yeah. Well, first of all, I would say that I think that as we started our conversation, the seeds for this end or implosion from within had been sold much earlier in the 1920s. But let's go along with this thesis, although I think it was doomed to fail from the very beginning. But there's no doubt that the occupation of 1967 accelerated these processes by which you had a legal system, a political system, and the culture system that justified a daily violation of the human rights and the civil rights of the Palestinians, at least inside Israel. In the pre '67 Israel, there was an attempt all the time to improve the situation of the Palestinian citizens in Israel. And as we said, they had the right to vote, they had the right to be elected, and finally they even were allowed to create their own national parties and so on.
But at the same time, the direction in the West Bank and the Gaza Strip was going towards a different kind of a future, a long and never ending building of two mega prisons, one in the West Bank and one in the Gaza Strip maintained by at least hundreds of thousands of Israeli had to be daily involved in maintaining this mega prison of policing millions of people. And the idea, and I think that's where Leibowitz, which was different from Kollek and Abba, even for instance, Leibowitz warned them that their sense that they might separate, there will be this democratic liberal pluralist Israel within the pre '67 borders, and there will be something less admirable, less fortunate, but hopefully manageable beyond the Green Line, beyond the borders of Israel. And he warned rightly so that you will not be able to contain it, that it would spill over into Israel, and you will not have, in the end of the day, two entities, namely a liberal democratic Israel next to an occupied Palestine.
No, in the end of the day, you will have one apartheid system that may have varieties in the way it controls the lives of Palestinians, but in essence, as indeed Human Rights Watch and Amnesty International eventually understood recently, would have to be ruled through segregation, discrimination, and oppression. And it doesn't matter whether we talk about Tel Aviv and Haifa or we talk about Nablus and Gaza, it became one organic country where the people who are Palestinians are subjected to a variety of legal regimes and military regimes that violate the basic civil and human rights.
Chris Hedges:
And I just want to say that Israeli Arabs, even though pre '67 there were moves to incorporate them in the side, nevertheless did not serve in the army or the intelligence units. That's correct, right?
Ilan Pappé:
Yeah, yeah.
Chris Hedges:
Yeah. So Leibowitz, it's not just that the occupation for him is not sustainable, but it's what it does, how it deforms Israeli society. And I wonder if you could speak to what happened. I'm especially interested in why you believe these Zionist fanatics and bigots and crypto-fascists, these people surrounding Netanyahu, why they became ascendant?
Ilan Pappé:
Well, I think that there are two crises here at work. One crisis is what you can call the Zionist left, this attempt to, if you want, to square the circle to somehow say to yourself, I can be both an occupier and a socialist or a liberal. This failed to work on so many levels. First of all, the Palestinians were not impressed by that. They understood, as I once put it, that when a Zionist has a boot on your face, it doesn't matter whether he holds the Book of Marks or the Bible, what matters is the boot. And I think that's one reason the Zionist left was not working. Secondly, there was a sense among the Israeli Jewish electorate that this is a deception actually. And there was something in it, they said, "You actually think like us, but you would've liked it to be nicer. You would've liked the world not to be fully aware of it. You don't want to lose international legitimacy. It's not because you have different moral approach, but you have a more functional approach to it." And that did not convince the Jewish electorate.
So one crisis was this, what I call the failure to square the circle and take universal values and say that they can coexist with the values of colonialism and oppression. The second and no less important is the failure or the collapse of the idea that you can redefine Judaism as nationalism. There was an attempt to create a Jewish culture, a Jewish identity, which is secular, and it didn't work. There are some successes. There is a Hebrew culture, no doubt. I myself dream in Hebrew. Hebrew is my mother tongue so I'm fully aware of the success of Zionism to create a Hebrew culture. But the Hebrew culture is not a substitute for Judaism. It creates a culture around language, but doesn't have the power that a religious affiliation has.
And what happened was that while the religious Jews had a clear idea what Judaism is, Israeli Jews never knew what does it mean to be an Israeli Jew? As you probably know, in our idea, on our identity cards, our nationality is not Israeli. No, Israeli has an nationality identity that is an Israeli. In my idea, it's written that my nationality is Jewish. And in the idea of my neighbor who is a Palestinian Israeli, it says that his nationality is Muslim, not Palestinian or Christian, which I mean, they try to impose this idea that they can play with religious identities and even impose it on Christians and Muslims. It doesn't work. It doesn't work. And I think anywhere you look at the world and attempt to create a state identity that is equivalent to a religious identity in the modern world is not working. It is not working.
And this crisis has led to the return to Judaism as a religion by many Israeli Jews, including the Arab Jews who were anyway more traditional. And then they asked themselves similar things that are happening in political Islam. Can we translate the Jewish scriptures into political documents of our day? Can we impose the imperatives of the religion on the public domain, on the state policy, both the domestic one and the foreign one? And for secular Israelis, this is something they cannot coexist with. But they don't really have a very good answer. So what does it mean to be a Jew if it's not to be a religious Jew? What is a secular Jew? What is a secular Muslim for that matter? Or secular Christian? And that's a crisis that maybe also exists in other places, but there's no, this pressure cooker that Israel is where these questions become vital and existential.
Chris Hedges:
When Thucydides (c. 460 BC – c. 400 BC) talked about the expansion of the Athenian Empire, he wrote that, "The tyranny Athens imposed on others, it finally imposed on itself." To what extent is the tyranny that Israel has imposed on occupied Palestinians now being imposed on itself?
Ilan Pappé:
Well, we had clear indications, especially... I mean, they were there before, but I think the 7th of October was a pretext for this tyranny to be directed towards freethinking Israeli citizens who are also Jewish by definition. We have a clear case of a history teacher in Petah Tikva who all he did, he shared with his students, pupils rather, some alternative views to the ones they hear in the Israeli media. And he was arrested for few days before he was released. Any attempt by Palestinian citizens of Israel or anti-Zionist Israeli citizens to express doubts or even say that you have to understand the context of the 7th of October is regarded by the police as incitement to terrorism. So inevitable, as any historian would know, this can never be contained towards one group of people, and eventually you use these powers against your own people, and it depends who is the one who uses the power.
There's some very important critical sociologists in Israel, which I am not one of them, but they followed the way that the upper echelons of the Israeli Security Service, the upper echelons of the army, are now populated by what I call the State of Judea, namely settlers, national religious settlers are now occupying very important position. You have, of course, the ultimate example, and this is the terrorist from the Judea state, Itamar Ben-Gvir (b. 1976), as the Minister of Internal Security. So even at the top, you have someone who doesn't hesitate to use the same means against free thinking Israelis, regardless of who they are, Jews or Arabs, as he wants to use them against the Palestinians. But he may be a bit of a joke even in the eyes of his own subordinates, but there are more serious people below him who supposedly are part of the civil service and are not politically elected, but they come from this ideological hotbed that sees people like myself, if you want, as dangerous as any Palestinian, and that is something that is now spreading in Israel.
Chris Hedges:
Let's talk about October 7th, both the micro impact and as a historian, the macro impact?
Ilan Pappé:
Well, the micro impact is a bizarre, really and I'm trying to get my head around it, although I can begin to understand this. Let's start with the Israeli Jewish society. There is this almost impossible mixture of total disbelief in the ability of the Jewish state to defend you or even provide you with the most fundamental services. So it's a total breakdown in the confidence of the State to provide for you, not only defend you because the military failed, but the way the state was not there after the 7th of October. I don't know how much people are aware of it, but the State did not function for about two months in terms of providing social, economical... it was all done by the civil society. The government did not function at all in terms of helping people who were evicted from the north or the south.
So on the one hand, there is this breakdown in believing in the State. On the other hand, there is a total support for the genocidal policies in Gaza. It's a contradiction, but one can understand where it comes from, and that's one of the micro kind of impact you have, that you will have an even more intransigent, inflexible, theocratic, fanatic Israeli Jew society in the post 7 October Israel.
As for the Palestinians, I think some big questions would be asked also by the Palestinian national movement because it's a big responsibility to stage an operation when you probably know beforehand what the Israeli reaction would be. It always reminds me of the two... I had a webinar with some people from Lebanon and we talked about it, and I think there are similarities. People say to me, "But Hamas was kind of building on the legacy of 2000 when Hezbollah bravely succeeded in pushing the Israeli army outside of Lebanon." So there is an example of an Arab paramilitary group being a match to the might of the Israeli Army. But I said, "Yes, but there's another legacy, that's a legacy of 2006 when Hassan Nasrallah (b. 1960), the leader of Hezbollah, said, 'Had I known that Israeli reaction to the abduction of three soldiers would be the destruction of Beirut, I would not have ordered that operation.'"
So he did talk with responsibility of when you strategize, you have responsibility also for your own people. It would be interesting to see in the micro level, first of all how the Palestinians are reacting to the Israeli retaliation, beyond of course their ability. And I think they were able to galvanize public opinion to show that however one condemns or doesn't condemn the service of October, it does not weaken the basic growing solidarity with the Palestinians.
Now let's talk about the macro. The macro is that Israel is not going to defeat the Hamas that easily, and is going to be stuck there. And in order even to maintain some sort of success, victory, they would have to stay there for years in direct occupation. And this could easily escalate into an uprising in the West Bank and attack from the north by Hezbollah, and who knows, even undercurrents in the Arab world that would change the Arab tolerance of Israel that we have seen so far. This can escalate to regional war. On the one hand, that's the bleak scenario.
The more positive scenario in the macro one is that the civil society that is now very much pro-Palestinian and even supports boycott and divestments from Israel, may succeed in convincing some governments in the Global North, and definitely in the Global South, to move beyond actions of civil society into sanctions and pressure on Israel, and maybe have a total new perception about the need to pressure Israel to give up its supremacist policies, its oppression, and so on.
It's too early to judge which of the two processes will unfold. They may even unfold in conjunction, namely, the more violent the region would become, the more willing maybe the international community would be willing to change its basic perceptions of what is the essence of the problem and what is the way out of it.
Chris Hedges:
But isn't the key Washington? I mean Israel, along with the US, is already on this issue, they're pariah states, as we saw with the vote in the UN. As long as there's unconditional support from Washington, Israel can resist any kind of pressure, can't they?
Ilan Pappé:
Well, that's a very big question because I think that the Global South also has power. I taught in a Chinese university recently in September, and it was very clear that China, for instance, is still reluctant to be involved in the question of Palestine because as you know, Chinese foreign policy, contrary to the way it's portrayed in America, is interested in economic gains more than anything else. And rightly so, Palestine is not an economic bonanza these days. So I don't think they're likely to be involved too much in it.
But I do think that there are other powers on the international map that could challenge the American hegemony on the question of Palestine, that's one point. And secondly, yes, America is still a key, but something is happening in the American civil society. Israelis and pro-Israelis in America like to call it the rise of new anti-Semitism, which is a very superficial analysis of the fact that the younger generation of Americans, A, is much more knowledgeable than the previous generation what goes on in Palestine. B, is far more committed, some people would say naively, but they are more committed to moral dimension of foreign and security policies. And that includes large chunks of the young American Jewish community. So I'm not sure that also this determinist view of an American policy is the right approach, either. I do think there's a chance of a different American policy as well.
But I do think Chris, probably the best way to do it is by saying there are two coalitions now when it comes to Palestine. One I call global Israel. Global Israel is still governments in the Global South, multinational corporation, military industries, security industries, communities of Christian Zionists and Jews who more or less continue to provide Israel immunity for almost everything it does, almost automatically, kind of a faith. And against that is global Palestine. And global Palestine is made of civil societies. Some governments in the Global South who are not only pro-Palestinian, but they really believe that the struggle for justice in Palestine connects very well with their own struggles against injustice in their own societies. And this is the younger generation of the world.
And I think that this is a battle that goes beyond a Palestine, connects ecological issues, poverty issues, rights of minorities issues with Palestine, and therefore I don't think the balance of power is just America versus the rest of the world. I think there are much more complex two global coalitions, which are relevant not only to Palestine, but I see the relevance mainly in the case of Palestine because I'm interested in it. But I'm sure they can be also exposed in other places of contention and where conflicts are still raging.
Chris Hedges:
Let's close by looking at Gaza. First I want to talk about intent. The UN says that half of Gazans now face starvation. I was in Sarajevo during the war, that was 300 to 400 shells a day, four to five dead a day, about two dozen wounded a day. This is just by comparison, I don't want to minimize what happened in Sarajevo, I still have nightmares about it. But that's nothing compared to what's happening in Gaza in terms of the level of bombing. What is the intent? Is the intent to create a humanitarian crisis of such extremity that the international community is forced to intervene and become a partner in ethnic cleansing? Well what? You know the mindset of the people around Netanyahu better than I do.
Ilan Pappé:
Well, first of all, I think that there was really here an inertia of revenge to begin with, rather than a very careful planning. And not everything should be attributed to clear and systematic planning. As the days went by, it was clear to at least one group within the policymakers who thought that the war gives a pretext to get rid of Gaza, a more systematic planning. So the end result, as far as they're concerned, is the depopulation of the Gaza Strip from as many Palestinians as possible either to Egypt or to other parts of the world, because Gaza, if it's not sustainable now, it wouldn't even be less sustainable in the future. I think there is one component among the Israeli policy makers who believe that they have the power to do it.
There is a more, I don't know, even call them more moderate, I'll call them more pragmatic people like Benjamin Gantz (b. 1959), Gadi Eizenkot (b. 1960), also depends. I mean, they joined the government in the last moment from the opposition. I don't know how influential they will be for the day after. But if they're still influential on the day after, they would like to see... They have a certain end game in mind, which is to annex part of the Gaza Strip directly to Israel, which what will remain is a very small piece of land with a huge number of people living in it and hoping that someone else would run the domestic affairs of Gaza, whether it's the PA or a multinational force.
However, they don't think that it's even possible to discuss the day after scenarios before they fulfill what they promised to the Israeli public, which is something they cannot fulfill. And that's one of the reasons for the carnage that we are seeing, that they could have this victory photo, kind of triumphant photo that shows that the Hamas is nowhere to be seen in Gaza, or at least nowhere to be seen as a military force. I don't think they can achieve it, but they still believe that they can.
And until that happens, they continue relentlessly doing it by the way, [by that, even endangering more the lives of the still 130 and so Israeli hostages still held by the Hamas in the Gaza Strip]. They claim that the two objectives of what they call the land maneuver is to destroy the Hamas as a military power and to salvage the hostages. It's very clear from the way they're acting, they have given up on the hostages, but they still believe they have the power to get this picture that they want, either a dead Yahya Sinwar (b. 1962) or an expelled Sinwar, the scenario of Lebanon 1982 Arafat leaving to Tunis with the rest of the Palestinian leadership. These are the scenarios they have, and all the means seems to be justified in their eyes to achieve that.
Chris Hedges:
And you are arguing they won't. So what happens when they don't achieve that?
Ilan Pappé:
That's what I meant before that what happens is that they are going to be stuck there for much longer than they think, involved in a guerilla warfare which is much longer than they think, endangering every day an escalation that could bring other factors as other actors into that conflict with dire consequences also for Israel itself. Can you imagine, Chris, what would've happened if in the 7th of October Hezbollah would've coordinated with the Hamas a similar attack on the north? Remember, the main military problem for Israel was that most of its army was in the West Bank helping to defend the settlers and helping them with their ethnic cleansing. So there was not enough soldiers in the North and not enough soldiers on the Gaza border to prevent a operation like the one the Hamas conducted. Imagine what would happen if the Hezbollah would've joined in, how Israel would've got out of that. And somehow this lesson is not being learned by the Israeli policymakers.
So I think that they are going to take Israel into a very dire future, even for the Israelis themselves, in terms of casualties, in terms of international isolation, in terms of economic crisis. And relying all the time on the American Congress, it's not the best and most solid pillar in the world to build a future for a younger generation and tell them that they live in the best place the Jews could be in the world right now. They're sort of digging their own hole here because they don't want to see what the problem is and what price they have to pay if they really want to build a different future.
Chris Hedges:
Great. That was Ilan Pappe, professor of history at the University of Exeter in Great Britain, author of the Biggest Prison on Earth: The History of the Occupied Territories and the Ethnic Cleansing of Palestine. I want to thank the Real News Network and its production team, Cameron Granadino, Adam Coley, David Hebden, and Kayla Rivara. You can find me at ChrisHedges.substack.com.
This article first appeared on The Real News Network and is republished here under a Creative Commons license.