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Photographs of students at the Covent Garden Summer Intensive 2019
©2019 The Royal Ballet School. Photographed by Rachel Cherry
www.eumans.eu/stop-sussidi-agli-allevamenti-intensivi?fbc...
Una iniziativa di EUmans! rivolta ai candidati delle Elezioni Europee 2024: si chiede di fermare i sussidi, diretti e indiretti, agli allevamenti intensivi, modello agroalimentare non più sostenibile, come mostrato nel film Food For Profit.
Smettiamo di destinare i fondi europei a un'industria che inquina il pianeta e maltratta gli animali.
An initiative by EUmans! addressed to the candidates of the 2024 European Elections: we ask to stop direct and indirect subsidies to intensive farming, an agri-food model that is no longer sustainable, as shown in the film Food For Profit.
Let's stop allocating European funds to an industry that pollutes the planet and mistreats animals.
A re-edit of a previous pic. Quite subtle but improved i hope!
Lencarta smartflash on axis x2 yongnuo trigger.
Don't worry, Mr. Patient!
Take a look at my lace bra
and then I will give you an intense body massage.
Take off your clothes, patient.
I need to examine your penis, testicles and prostate.
Pleasant sensations are possible during the examination.
Sowrya Consultancy Provides best guidance for USA Educational Consultant in Hyderabad, we provide intensive coaching for GRE, Ielts and PTE with expert faculty. We also providing student visa who are looking for USA student visa under the guidance of experienced counsellors.
Snapshots from our five week Summer Intensive at both White Lodge and Upper School.
©2022 The Royal Ballet School. Photographed by Rachel Cherry.
A lot of construction going on so that could be a factor.
From the Reifel file on snow geese...Our Snow Geese start arriving at the Sanctuary by early October and are referred to as the "Fraser-Skagit" flock or subpopulation, as they move back and forth between the estuaries of the Fraser and Skagit Rivers. Arriving from the north, most flocks feed intensively in the Fraser estuary, but some go directly to the Skagit. The Skagit River estuary is just south of the Canada/United States border in the State of Washington, and it provides the birds with flat farmland and coastal marshes similar to those of the Fraser River estuary. From late December to February nearly all of the birds have moved to the Skagit estuary, then return to the Fraser estuary in spring, departing in April for Wrangel Island. Nesting pairs are on their nests and incubating eggs most of June, and the resulting young are ready to fly by late August.
The snow geese provide spectacular wildlife viewing for our visitors. They travel together in very large dense flocks and are restless and constantly moving when Bald Eagles, people and dogs are nearby. Within the flocks, visitors can often identify family groups. The young born that year are fully grown before they migrate to this area, but their first set of adult feathers is grey, not white. Small groups containing two white birds and several darker birds are likely family groups. The snow geese regularly sleep on the water in large dense flocks, sometimes out in the marshes of the estuary, and sometimes in the quiet river channels around the Sanctuary.
My night nurse
Oh the pain it's getting worse
I hurt my love
I don't wanna see no doc
I need attendance from my nurse around the clock
Cause there's no prescription for me
She's the one, the only remedy
Night nurse
Only you alone can quench this jah thirst
My night nurse
Oh the pain it's getting worse
I hurt my love
And I'm sure no doctor can cure
Night nurse night nurse
In June 2024, I travelled into the Xingu Indigenous Park, Brazil’s first demarcated indigenous territory. To get there, I flew from Sao Paolo to Goiania and then took a bus overnight to Querência, in Brazil’s Mato Grosso state, where we were picked up by men from the Xingu village of Afukuri.
The Indigenous Park is host to a large number of villages in the Upper Xingu area, the inhabitants speaking fourteen different language (of five different language families). In Afukuri, where I stayed, Kuikoro / Kuikuru is the indigenous language (identified as part of the Cariban group). Villagers also communicate in Brazilian Portuguese with varying levels of fluency. While I speak and read French and Spanish, and can make therefore headway with written Portuguese, my spoken Portuguese is limited, so my ability to converse with the villagers relied on translation.
The Park was the world’s first ever dedicated indigenous national park (established in 1961 through the hard work of the Villas-Boas brothers). When the various ethic groups settled along the Xingu is not fully determined – generally believed to be predominantly between the 12th and 16th centuries but one ethnic group, the Trumai, for example, only settled there in the 19th century, perhaps seeking refuge from settler incursions. The Xingu area, not having great rubber or mineral assets, had a lower priority during Brazil’s expansion, which helped protect the park, but various areas directly outside have now been deforested.
Culturally, one thing I found interesting was the philosophy of adapting to the modern world while retaining their identity. Xingu leaders will often be seen in traditional costume e.g. when outside on political mission. The option apparently is either to work hard to maintain their unique culture or to ‘become just another Brazilian in poverty’.
The village structure is typically a circular plaza with houses – ocas – on the perimeter and a central meeting house / men’s house (where traditionally the long sacred flutes that only the men can play are kept). In Afukuri we saw the meeting of the old and the new – the ocas, their roofs traditionally made from thatched layers of sapé grasses, becoming ever more challenging in the era of deforestation, were not being repaired with grass, but with plastic tarpaulins. One reason for this, we were told, was that following the death of the chief, the village would normally move to another location once the funerary festival (Kuarup / Kwarup – the most famous of the Xingu festivals) had taken place, but that would require financial resources that the village did not yet have. Therefore, all the current ocas (which can stretch to 30m in length and 10m in height) will in due course be abandoned, with entirely new structures erected in their place in the future village, leading to a decision not to undertake cost- and labour-intensive thatch repairs. In Afukuri, the men’s house was not an oca (which historic photos from other villages led me to expect) but a columned shelter without walls, which provided us with shade as we watched life in the village.
The modern world was evidenced not just by the blue plastic roof-sheeting, but by the existence of small modern buildings outside the oca perimeter – one structure to host visiting medical/dental professionals. A second, a shower/toilet block (I think built because of these visitors, but available also to us). A generator powers a water pump / electricity for several hours a day. Solar panels were being delivered during my time there – and I did wonder what would happen to the water pipes and solar installations when the village moved, a very modern problem.
Our visit was chosen to coincide with three village festivals – the Javari / Yawari (a war/peace ritual with men mock-fighting), the Taquara / Takuaga inauguration of new urua long flutes (often connected with a girls’ coming of age ritual) and the Yamurikuma women’s festival, where women take on make roles, such as being permitted to wrestle against each other in the traditionally male huka-huka.
The more famous (and larger) Kuarup festivals draw visitors from Brazil and around the world, but in Afukuri, it was just our small group of travellers, allocated a section of on oca for our tents. I enjoyed watching the preparations as much as the festivals: body painting, feathers, and colourful textiles around ankles and knees (especially for the huka-huka). Important among the body paints was the red urucum pigment (similar in colour perhaps to Venetian red or Indian red oil paints) from the achiote plant (known in some places as the ‘lipstick tree’).
Villages have their specialities and Afukuri is known for fishing. The staple meal in dry season is mashed fish with a manioc/cassava flat bread (the flour toasted in large circular breads that are then shared). The pequi nut, important to the Xingu, is usually harvested in Jan/Feb and I therefore didn’t see any and don’t know how much is used for diet and how much for ceremonies.
One thing I will never forget is an unexpected aspect of the Yamurikuma festival: in it the Xingu women fight off males. I (and the other men in our group) looked forward to watching this, but had not been warned that the only men to be attacked would be our little band of travellers. On the evening when the Yamurikuma took place we were bemused at the unhappy look on the women’s faces and what seemed to be a premature end of the festivities. The next morning we learned that the village chief had discovered that we had been unaware of our role as victims – and he had wisely, seeing us fully dressed, with camera gear, glasses and mobile phones, decided that a surprise attack might not be appropriate. The women were disappointed at losing their opportunity. Fortunately, we were willing to accommodate them, and two days later, we awaited our fates by the mens’ house in the middle of the plaza. We had mostly reduced our clothing to underwear and disposable tee-shirts (to protect myself from the sun, I used an old cotton sleeping bag liner as a toga). When the women arrived, they poked and pinched us, and covered our faces and bodies in a resinous orange-yellow that later took great effort (scrubbing with river sand) to remove. The Afukuri women’s Yamurikuma honour restored, they completed their festival by paying visits en groupe to the village's ocas.
I'm doing an intensive course with Jeanne Bessette over the next month or so. We're going deep into our painting processes and to free up my creative mojo totally I don't plan to post full shots of in progress or completed paintings from this work during this time. I really want to be "free." A few peeks of colour and shape like this along the way won't hurt though ... and we can revisit 2015 works, too.
Sheldon Jackson Museum, Sitka, Alaska.
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The Iñupiat (or Inupiat, Iñupiaq or Inupiaq;[2]) are a group of Alaska Natives, whose traditional territory roughly spans northeast from Norton Sound on the Bering Sea to the northernmost part of the Canada–United States border.[3][4][5][6] Their current communities include 34 villages across Iñupiat Nunaat (Iñupiaq lands) including seven Alaskan villages in the North Slope Borough, affiliated with the Arctic Slope Regional Corporation; eleven villages in Northwest Arctic Borough; and sixteen villages affiliated with the Bering Straits Regional Corporation.[7]
Contents
Iñupiat is the plural form of the name for the people. The singular form is Iñupiaq, which also sometimes refers to the language. Iñupiak (IPA: [iɲupiɐk]) is the dual form. The roots are iñuk "person" and -piaq "real", i.e., an endonym meaning "real people".[8][9]
Groups
Ethnic groups
The Iñupiat people are made up of the following communities
Seward Peninsula Inupiat
Nunamiut[10]
Northwest Arctic Iñupiat (Malimiut)
North Alaska Coast Inupiat (Taġiuġmiut, people of the sea, or Siḷaliñiġmiut)
Regional corporations
In 1971, the Alaskan Native Claims Settlement Act established thirteen Alaskan Native Regional Corporations. The purpose of the regional corporations were to create institutions in which Native Alaskans would generate venues to provide services for its members, who were incorporated as "shareholders".[11] Alaskan Native Regional Corporations pose many challenges as participation in extractive capitalism is often in conflict with Native Alaskans subsistence lifestyles that require the health of the ecosystems.[11] Three regional corporations are located in the lands of the Iñupiat. These are the following.
Arctic Slope Regional Corporation
Bering Straits Native Corporation
NANA Regional Corporation.[10]
Tribal Governments
Prior to colonization, Iñupiat, like all Indigenous Peoples, exercised sovereignty based on complex social structures and order. Despite the transfer of land from Russia to the U.S. and eventual annexation of Alaska, Iñupiat sovereignty continues to be articulated in various ways. A limited form of this sovereignty has been recognized by Federal Indian Law, which outlines the relationship between the federal government and American Indians. The Federal Indian Law recognized Tribal governments as having limited self-determination. In 1993, the federal government extended federal recognition to Alaskan Natives tribes.[12] Tribal governments created avenues for tribes to contract with the federal government to manage programs that directly benefit Native peoples.[12] Throughout Iñupiat lands, there are various regional and village tribal governments. The tribal governments vary in structure and services provided, but often are related to the social wellbeing of the communities. Services included but are not limited to education, housing, tribal services, and supporting healthy families and cultural connection to place and community.
Languages
Inuit, the language and the people, extend borders and dialects across the Circumpolar North. Inuit are the Native inhabitants of Northern Alaska, Canada, and Greenland. Inuit languages have differing names depending on the region it is spoken in. In Northern Alaskan, the Inuit language is called Iñupiat.[13] Within Alaskan Iñupiat, there are four major dialects: North Slope, Malimiut, Bering Straits, and Qawiaraq.[13] Prior to western contact, the Iñupiat dialects flourished. Due to harsh assimilation efforts in Native American boarding schools, Natives were punished for speaking their language.[7][12] Now only 2,000 of the approximately 24,500 Iñupiat people can speak their Native tongue.[13]
Revitalization efforts have focused on Alaskan Native languages and ways of life. Located in Kotzebue, Alaska, an Iñupiat language immersion school called Nikaitchuat Iḷisaġviat was established in 1998. The immersion school's mission is to "instill the knowledge of Iñupiaq identity, dignity, respect and to cultivate a love of lifelong learning".[14] June Nelson Elementary school is another school in Kotzebue that is working to include more content into their curriculum about Iñupiat language and culture. [15] Nome Elementary School in Nome, Alaska has also put in place plans to incororate an Iñupiaq language immersion program. [16] There are many courses being offered at the various campuses a part of the University of Alaska system. University of Alaska Fairbanks offers an online course called Beginning Iñupiaq Eskimo, an introductory course to the Iñupiaq language open to both speakers and non-speakers of Iñupiaq. University of Alaska Anchorage offers multiple levels of Elementary Iñupiaq Language and Alaskan Native language apprenticeship and fluency intensive courses.[17]
Since 2017, a grassroots group of Iñupiat language learners organized Iḷisaqativut, a two-week Iñupiaq language intensive that is held throughout communities in the Iñupiat region.[18] The first gathering was held in Utqiaġvik in 2017, Siqnasuaq (Nome) in 2018, and Qikiqtaġruk (Kotzebue) in 2019.[19]
Kawerak, a nonprofit organization from the Bering Strait region, has created a language glossary that features terms from Iñupiaq, as well as terms from English, Yup'ik, and St. Lawrence Island Yupik.[20]
Several Inupiat people developed pictographic writing systems in the early twentieth century. It is known as Alaskan Picture Writing.[7]
History
Along with other Inuit groups, the Iñupiaq originate from the Thule culture. Circa 300 B.C., the Thule migrated from islands in the Bering Sea to what now is Alaska.
Iñupiaq groups, in common with Inuit-speaking groups, often have a name ending in "miut," which means 'a people of'. One example is the Nunamiut, a generic term for inland Iñupiaq caribou hunters. During a period of starvation and an influenza epidemic (likely introduced by American and European whaling crews,[21]) most of these people moved to the coast or other parts of Alaska between 1890 and 1910. A number of Nunamiut returned to the mountains in the 1930s.
By 1950, most Nunamiut groups, such as the Killikmiut, had coalesced in Anaktuvuk Pass, a village in north-central Alaska. Some of the Nunamiut remained nomadic until the 1950s.
The Iditarod Trail's antecedents were the native trails of the Dena'ina and Deg Hit'an Athabaskan Indians and the Inupiaq Eskimos.[22]
Subsistence
A family of Iñupiat
from Noatak, Alaska, 1929 – by Edward S. Curtis
Iñupiat people are hunter-gatherers, as are most Arctic peoples. Iñupiat people continue to rely heavily on subsistence hunting and fishing. Depending on their location, they harvest walrus, seal, whale, polar bears, caribou, and fish.[10] Both the inland (Nunamiut) and coastal (Taġiumiut, i.e. Tikiġaġmiut) Iñupiat depend greatly on fish. Throughout the seasons, when they are available, food staples also include ducks, geese, rabbits, berries, roots, and shoots.
The inland Iñupiat also hunt caribou, Dall sheep, grizzly bear, and moose. The coastal Iñupiat hunt walrus, seals, beluga whales, and bowhead whales. Cautiously, polar bear also is hunted.
The capture of a whale benefits each member of an Iñupiat community, as the animal is butchered and its meat and blubber are allocated according to a traditional formula. Even city-dwelling relatives, thousands of miles away, are entitled to a share of each whale killed by the hunters of their ancestral village. Maktak, which is the skin and blubber of bowhead and other whales, is rich in vitamins A and C.[23][24] The vitamin C content of meats is destroyed by cooking, so consumption of raw meats and these vitamin-rich foods contributes to good health in a population with limited access to fruits and vegetables.
A major value within subsistence hunting is the utilization of the whole catch or animal. This is demonstrated in the utilization of the hides to turn into clothing, as seen with seal skin, moose and caribou hides, polar bear hides. Fur from rabbits, beaver, marten, otter, and squirrels are also utilized to adorn clothing for warmth. These hides and furs are used to make parkas, mukluks, hats, gloves, and slippers. Qiviut is also gathered as Muskox shed their underlayer of fur and it is spun into wool to make scarves, hats, and gloves. The use of the animal's hides and fur have kept Iñupiat warm throughout the harsh conditions of their homelands, as many of the materials provide natural waterproof or windproof qualities. Other animal parts that have been utilized are the walrus intestines that are made into dance drums and qayaq or umiaq, traditional skin boats.
The walrus tusks of ivory and the baleen of bowhead whales are also utilized as Native expressions of art. The use of these sensitive materials are inline with the practice of utilizing the gifts from the animals that are subsisted. There are protective policies on the harvesting of walrus and whales.[25] The harvest of walrus solely for the use of ivory is highly looked down upon as well as prohibited by federal law with lengthy and costly punishments.
Since the 1970s, oil and other resources have been an important revenue source for the Iñupiat. The Alaska Pipeline connects the Prudhoe Bay wells with the port of Valdez in south-central Alaska. Because of the oil drilling in Alaska's arid north, however, the traditional way of whaling is coming into conflict with one of the modern world's most pressing demands: finding more oil.[26]
The Iñupiat eat a variety of berries and when mixed with tallow, make a traditional dessert. They also mix the berries with rosehips and highbush cranberries and boil them into a syrup.[27]
Culture
Traditionally, some Iñupiat people lived in sedentary communities, while others were nomadic. Some villages in the area have been occupied by indigenous groups for more than 10,000 years.
The Nalukataq is a spring whaling festival among Iñupiat. The festival celebrates traditional whale hunting and honors the whale's spirit as it gave its physical body to feed entire villages. The whale's spirit is honored by dance groups from across the North performing songs and dances.
The Iñupiat Ilitqusiat is a list of values that define Iñupiat people. It was created by elders in Kotzebue, Alaska,[28] yet the values resonate with and have been articulated similarly by other Iñupiat communities.[29][30] These values include: respect for elders, hard work, hunter's success, family roles, humor, respect for nature, knowledge of family tree, respect for others, sharing, love for children, cooperation, avoid conflict, responsibility to tribe, humility, and spirituality.[28]
These values serve as guideposts of how Iñupiat are to live their lives. They inform and can be derived from Iñupiat subsistence practices.
There is one Iñupiat culture-oriented institute of higher education, Iḷisaġvik College, located in Utqiaġvik.
Students from Iḷisaġvik College with Senator Lisa Murkowski.
Current issues
Iñupiat people have grown more concerned in recent years that climate change is threatening their traditional lifestyle. The warming trend in the Arctic affects their lifestyle in numerous ways, for example: thinning sea ice[31] makes it more difficult to harvest bowhead whales, seals, walrus, and other traditional foods as it changes the migration patterns of marine mammals that rely on iceflows and the thinning sea ice can result in people falling through the ice; warmer winters make travel more dangerous and less predictable as more storms form; later-forming sea ice contributes to increased flooding and erosion along the coast as there is an increase in fall storms, directly imperiling many coastal villages.[32] The Inuit Circumpolar Council, a group representing indigenous peoples of the Arctic, has made the case that climate change represents a threat to their human rights.[33]
As of the 2000 U.S. Census, the Iñupiat population in the United States numbered more than 19,000. Most of them live in Alaska.
Iñupiat Nunaat (Iñupiat territories)
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COVID-19 IN B.C. AT A GLANCE
• New cases in the last 24 hours: 542
• Total number of confirmed cases: 81,909 (4,654 active)
• Total deaths: 1,372 (seven new)
• Total vaccinations: 289,809 (86,616 second doses)
• Hospitalized cases: 246
• Intensive care: 64
• Cases under public health monitoring: 8,617
• Recovered: 75,819
• Long-term care and assisted-living homes, and acute care facilities currently affected: 15
Advisory body recommends four-month wait for second COVID-19 vaccine dose
A national panel of vaccine experts recommended earlier today that the interval for second doses of COVID-19 vaccines can be extended to four months given limited supply.
In a bulletin posted to Public Health Canada’s website, the National Advisory Committee on Immunization said it was taking the decision because of the need to maximize the number of individuals who get an early first dose.
B.C. announced Monday it would use this strategy, which has its critics and also does not adhere to the recommendations of the drug manufacturers of the vaccines Canada is currently administering, including Pfizer-BioNTech and Moderna.