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From the official site:
Who Are Those Owls?
Five massive owls look down from the top of Harold Washington Library Center.
The great horned owl is atop the main entrance of the building, on State Street. At 20 feet high with a 20-foot wingspan, it weighs three tons. Clutching an open book, this owl stands with wings spread, ready to take flight. An avid reader, the owl always returns his books.
From Wikipedia:
In 1993, the roof was ornamented with seven large, painted aluminum acroteria designed by Kent Bloomer with owl figures by Raymond Kaskey. The acroterium on the State Street side depicts an owl, a symbol of knowledge due to its association with the Greek goddess Athena.
Leley Noronha © All rights reserved.
Amarelo eh a cor da sabedoria. Aprenda sempre.
Mesmo que voce seje o instrutor. Abracose bom fim de semana..
Yellow is known to be the color of knowledge. I hope you are learning
every day. Even if you're your own instructor.
Make it a perfect week..
The Science Picnic of Polish Radio and the Copernicus Science Centre.
The event was held at the national stadium in Warsaw. As usual at such events it was full of kids and lots of colorful balloons.
As you can see the Science Picnic in my eyes looks very... Strange ?
Alaric de Cournouiller continues his Journey to get to reach the city of Sognéterno. He has found some regenerating roots in Grandcastell Canyo on the way and has discovered a shiny crytal.
After a few days of walk without finding anything good, red dots in the distance caught his attention, it was red mushroom. He wanders if he can truth his knowledge and bring these with him, might be useful.
For the signs and the fences, I got inspired by
LEGO Hanged Man’s Tree - The Witcher 3: Wild Hunt"
Happy New year ! The first and certainly the last of the year :)
This is my second moc for the 'Feodalis' role play organized by
Les Bricky Blinders, and it's my also entry second for the ‘Capturing Character’ category of
Brickscalibur, because why not (:
Hope you like it :)
Lit from the side, by a 45watt bulb and a SB600 speed light on a chair, fitted with a phong light sphere 2
Prints available at zacharymassengill.smugmug.com
I was slightly annoyed how over exposed the book was, it was difficult to make the arm look natural because of this. However it was all I could get my hands on and I was losing the light quickly so I had to make do. I'm still very happy with this though, it turned out exactly how I wanted it to.
Uptown Ethiopian Bar & Restaurant, Georgia Ave., Uptown NW Washington, DC
All work done on the iPhone and iPad
A pair of Antique neoclassical carved wooden doors depicting both masculine and feminine figures with tablet and scroll.
The 1st of 5 Utah milksnakes found in a single day this week. That tops my old record of finding 4 in a single day. These are
non-venomous (ie. harmless) snakes who spend most of their lives underground. Their bright coloration makes them easy targets for predators such as owls and hawks so they are very careful to typically only move when the moon is dark and more especially when humidity is high and temperatures are not too hot. You put all these factors together and they become avery hard to find snake. I have been trying to hone my knowledge of their natural history cor the last 15 years so I can more readily find and document them across Utah. I have found them in most of their range in Utah but not all yet. A few counties still elude me due to their habitat type and distance.
For “Knowledge is Golden” the inspiration was specific to the area which the mural was done. San Francisco is seeing its second gold rush with information and knowledge being the currency of today. SOMA, being slated to be developed as the new downtown of San Francisco with technology leading the transformation, is why we chose this location for our message.
Gold miners have been replaced by tech innovators. Pickaxes and shovels have been replaced with laptops and desktops. Though the times have changed, the human thirst for chasing opportunity remains prevalent in these times. And with this influx of new people, San Francisco culture as we know it will never be the same.
The main library at Trinity College. This library houses the Book of Kells. To me, the library was more interesting.
A veces no puedo evitarlo, están ahí y necesitan salir, necesitan expresarse, reprimirlas nunca será una buena alternativa... emociones.
Sometimes I can't help it, they are there and they need to get out, they need to express themselves, repressing them will never be a good alternative... emotions
The Knowledge Totem is found on the grounds of the British Columbia Parliament Buildings in Victoria, B.C. The totem was carved by Coast Salish artist Cicero August and was created for the 1994 Commonwealth Games. The totem was refurbished in 2021 by Doug August, son of the original artist.
Sacred Buddhist texts by Irene Becker © All rights reserved
Sacred Buddhist texts in Rizong Monastery or Rizong Gonpa, Jammu and Kashmir, India
Ladakh : Day 10
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are printed books days numbered?
I've been running out of places to store my books but since I bought a kobo hd glo I don't think I'll ever have that problem.
this kobo can store more than 3000 books at any one time, that's more space than I will ever need and I don't have to worry about eye strain that you get from other device. e ink is the way forward for me.
sb700 and a shoot through umbrella were used to light the subject.
Historical research reveals that diverse political rationalities have framed the political means and objectives of state frontiers and borders, just as the difficult work of making borders actual has drawn upon a great variety of technologies
The single word ”border” conceals a multiplicity and implies a constancy where genealogical investigation uncovers mutation and descent. Historical research reveals that diverse political rationalities have framed the political means and objectives of state frontiers and borders, just as the difficult work of making borders actual has drawn upon a great variety of technologies and heterogeneous administrative practices, ranging from maps of the territory, the creation of specialized border officials, and architectures of fortification to today’s experimentation with bio- digitalized forms of surveillance. This chapter argues that we are witnessing a novel development within this history of borders and border-making, what I want to call the emergence of the humanitarian border. While a great deal has been written about the militarization, securitization and fortification of borders today, there is far less consideration of the humanitarianization of borders. But if the investment of border regimes by biometric technologies rightly warrants being treated as an event within the history of the making and remaking of borders (Amoore 2006), then arguably so too does the reinvention of the border as a space of humanitarian government.
Under what conditions are we seeing the rise of humanitarian borders? The emergence of the humanitarian border goes hand in hand with the move which has made state frontiers into privileged symbolic and regulatory instruments within strategies of migration control. It is part of a much wider trend that has been dubbed the ”rebordering” of political and territorial space (Andreas and Biersteker 2003). The humanitarian border emerges once it becomes established that border crossing has become, for thousands of migrants seeking, for a variety of reasons, to access the territories of the global North, a matter of life and death. It crystallizes as a way of governing this novel and disturbing situation,and compensating for the social violence embodied in the regime of migration control.The idea of a humanitarian border might sound at first counterintuitive or even oxymoronic. After all, we often think of contemporary humanitarianism as a force that, operating in the name of the universal but endangered subject of humanity, transcends the walled space of the inter-national system. This is, of course, quite valid. Yet it would be a mistake to draw any simple equation between humanitarian projects and what Deleuze and Guattari would call logics of deterritoralization. While humanitarian programmes might unsettle certain norms of statehood, it is important to recognize the ways in which the exercise of humanitarian power is connected to the actualization of new spaces. Whether by its redefinition of certain locales as humanitarian ”zones” and crises as ”emergencies” (Calhoun 2004), the authority it confers on certain experts to move rapidly across networks of aid and intervention, or its will to designate those populating these zones as ”victims,” it seems justified to follow Debrix’s (1998) observation that humanitarianism implies reterritorialization on top of deterritorialization. Humanitarian zones can materialize in various situations – in conflict zones, amidst the relief of famine, and against the backdrop of state failure. But the case that interests me in what follows is a specific one: a situation where the actual borders of states and gateways to the territory become themselves zones of humanitarian government. Understanding the consequences of this is paramount, since it has an important bearing on what is often termed the securitization of borders and citizenship.
Foucault and Frontiers
It is probably fair to say that the theme of frontiers is largely absent from the two courses that are today read together as Foucault’s lectures on ”governmentality” (Foucault 1991; 2007; 2008). This is not to suggest that frontiers receive no mention at all. Within these lectures we certainly encounter passing remarks on the theme. For instance, Foucault speaks at one point of ”the administrative state, born in the territoriality of national boundaries in the fifteenth and sixteenth centuries and corresponding to a society of regulation and discipline” (Foucault 1991: 104).1 Elsewhere, he notes how the calculation and demarcation of new frontiers served as one of the practical elements of military-diplomatic technology, a machine he associates with the government of Europe in the image of a balance of power and according to the governmental logic of raison d’état. ”When the diplomats, the ambassadors who negotiated the treaty of Westphalia, received instructions from their government, they were explicitly advised to ensure that the new frontiers, the distribution of states, the new relationships to be established between the German states and the Empire, and the zones of influence of France, Sweden, and Austria be established in terms of a principle: to maintain a balance between the different European states” (Foucault 2007: 297).
But these are only hints of what significance the question of frontiers might have within the different technologies of power which Foucault sought to analyze. They are only fragmentary reflections on the place borders and frontiers might occupy within the genealogy of the modern state which Foucault outlines with his research into governmentality.2
Why was Foucault apparently not particularly interested in borders when he composed these lectures? One possible answer is suggested by Elden’s careful and important work on power-knowledge and territory. Elden takes issue with Foucault for the way in which he discusses territorial rule largely as a foil which allows him to provide a more fully-worked out account of governmentality and its administration of population. Despite the fact that the term appears prominently in the title of Foucault’s lectures, ”the issue of territory continually emerges only to be repeatedly marginalized, eclipsed, and underplayed” (Elden 2007: 1). Because Foucault fails to reckon more fully with the many ways in which the production of territory – and most crucially its demarcation by practices of frontier marking and control – serves as a precondition for the government of population, it is not surprising that the question of frontiers occupies little space in his narrative.But there is another explanation for the relative absence of questions of frontiers in Foucault’s writing on governmentality. And here we have to acknowledge that, framed as it is previously, this is a problematic question. For it risks the kind of retrospective fallacy which projects a set of very contemporary issues and concerns onto Foucault’s time. It is probably fair to speculate that frontiers and border security was not a political issue during the 1970s in the way that it is today in many western states. ”Borders” had yet to be constituted as a sort of meta-issue, capable of condensing a whole complex of political fears and concerns, including globalization, the loss of sovereignty, terrorism, trafficking and unchecked immigration. The question of the welfare state certainly was an issue, perhaps even a meta-issue, when Foucault was lecturing, and it is perhaps not coincidental that he should devote so much space to the examination of pastoralism. But not the border. The point is not to suggest that Foucault’s work evolved in close,
Humanitarian Government
Before I address the question of the humanitarian border, it is necessary to explain what I understand by the humanitarian. Here my thinking has been shaped by recent work that engages the humanitarian not as a set of ideas and ideologies, nor simply as the activity of certain nongovernmental actors and organizations, but as a complex domain possessing specific forms of governmental reason. Fassin’s work on this theme is particularly important. Fassin demonstrates that humanitarianism can be fruitfully connected to the broader field of government which Foucault outlined, where government is not a necessary attribute of states but a rationalized activity than can be carried out by all sorts of agents, in various contexts, and towards multiple ends. At its core, ”Humanitarian government can be defined as the administration of human collectivities in the name of a higher moral principle which sees the preservation of life and the alleviation of suffering as the highest value of action” (Fassin 2007: 151). As he goes on to stress, the value of such a definition is that we do not see a particular state, or a non-state form such as a nongovernmental organization, as the necessary agent of humanitarian action. Instead, it becomes possible to think in terms of a complex assemblage, comprising particular forms of humanitarian.reason, specific forms of authority (medical, legal, spiritual) but also certain technologies of government – such as mechanisms for raising funds and training volunteers, administering aid and shelter, documenting injustice, and publicizing abuse. Seen from this angle humanitarianism appears as a much more supple, protean thing. Crucially, it opens up our ability to perceive ”a broader political and moral logic at work both within and outside state forms” (ibid.).
If the humanitarian can be situated in relation to the analytics of government, it can also be contextualized in relation to the biopolitical. ”Not only did the last century see the emergence of regimes committed to the physical destruction of populations,” observes Redfield, ”but also of entities devoted to monitoring and assisting populations in maintaining their physical existence, even while protesting the necessity of such an action and the failure of anyone to do much more than this bare minimum” (2005: 329). It is this ”minimalist biopolitics,” as Redfield puts it, that will be so characteristic of the humanitarian. And here the accent should be placed on the adjective “minimalist” if we are not to commit the kind of move which I criticized above, namely collapsing everything new into existing Foucauldian categories. It is important to regard contemporary humanitarianism as a novel formation and a site of ambivalence and undecideability, and not just as one more instance of what Hardt and Negri (2000) might call global “biopolitical production.”The Birth of the Humanitarian Border
In a press release issued on June 29, 2007, the International Organization for Migration (IOM) publicized a visit which its then Director General, Brunson McKinley, was about to make to a ”reception centre for migrants” on the Mediterranean island of Lampedusa (IOM 2007). The Director General is quoted as saying: ”Many more boats will probably arrive on Lampedusa over the summer with their desperate human cargo and we have to ensure we can adequately respond to their immediate needs.... This is why IOM will continue to work closely with the Italian government, the Italian Red Cross, UNHCR and other partners to provide appropriate humanitarian responses to irregular migrants and asylum seekers reaching the island.”
The same press release observes that IOM’s work with its ”partners” was part of a wider effort to improve the administration of the ”reception” (the word ”detention” is conspicuously absent) and ”repatriation” of ”irregular migrants” in Italy. Reception centers were being expanded, and problems of overcrowding alleviated. The statement goes on to observe that IOM had opened its office on Lampedusa in April 2006. Since that time ”Forced returns from Lampedusa [had] stopped.”
Lampedusa is a small Italian island located some 200 km south of Sicily and 300 km to the north of Libya. Its geographical location provides a clue as to how it is that in 2004 this Italian outpost first entered the spotlight of European and even world public attention, becoming a potent signifier for anxieties about an international migration crisis (Andrijasevic 2006). For it was then that this Italian holiday destination became the main point of arrival for boats carrying migrants from Libya to Italy. That year more than 10,000 migrants are reported to have passed through the ”temporary stay and assistance centre” (CPTA) the Italian state maintains on the island. The vast majority had arrived in overcrowded, makeshift boats after a perilous sea journey lasting up to several weeks. Usually these boats
are intercepted in Italian waters by the Italian border guards and the migrants transferred to the holding center on the island. Following detention, which can last for more than a month, they are either transferred to other CPTAs in Sicily and southern Italy, or expelled to Libya.Finally, there is a point to be made about humanitarianism, power and order. Those looking to locate contemporary humanitarianism within a bigger picture would perhaps follow the lead of Hardt and Negri. As these theorists of ”Empire” see things, NGOs like Amnesty International and Médecins sans Frontières (MSF) are, contrary to their own best intentions, implicated in global order. As agents of ”moral intervention” who, because they participate in the construction of emergency, ”prefigure the state of exception from below,” these actors serve as the preeminent ”frontline force of imperial intervention.” As such, Hardt and Negri see humanitarianism as ”completely immersed in the biopolitical context of the constitution of Empire” (Hardt and Negri 2000: 36).Humanitarianism, Borders, Politics
Foucauldian writing about borders has mirrored the wider field of governmentality studies in at least one respect. While it has produced some fascinating and insightful accounts of contemporary strategies and technologies of border-making and border policing, it has tended to confine its attention to official and often state-sanctioned projects. Political dynamics and political acts have certainly not been ignored. But little attention has been paid to the possibility that politics and resistance operate not just in an extrinsic relationship to contemporary regimes, but within them.12 To date this literature has largely failed to view politics as something constitutive and productive of border regimes and technologies. That is to say, there is little appreciation of the ways in which movements of opposition, and those particular kinds of resistance which Foucault calls ”counter conduct,” can operate not externally to modes of bordering but by means of ”a series of exchanges” and ”reciprocal supports” (Foucault 2007: 355).
There is a certain paradox involved when we speak of Foucault and frontiers. In certain key respects it could be said that Foucault is one of our most eminent and original theorists of bordering. For at the heart of one of his most widely read works – namely Discipline and Punish – what does one
find if not the question of power and how its modalities should be studied by focusing on practices of partitionment, segmentation, division, enclosure; practices that will underpin the ordering and policing of ever more aspects of the life of populations from the nineteenth century onwards. But while Foucault is interested in a range of practices which clearly pertain to the question of bordering understood in a somewhat general sense, one thing the reading of his lectures on security, governmentality and biopolitics reveals is that he had little to say explicitly about the specific forms of bordering associated with the government of the state. To put it differently, Foucault dealt at length with what we might call the microphysics of bordering, but much less with the place of borders considered at the level of tactics and strategies of governmentality.Recent literature has begun to address this imbalance, demonstrating that many of Foucault’s concepts are useful and important for understanding what kinds of power relations and governmental regimes are at stake in contemporary projects which are re-making state borders amidst renewed political concerns over things like terrorism and illegal immigration. However, the overarching theme of this chapter has been the need for caution when linking Foucault’s concepts to the study of borders and frontiers today. While analytics like biopolitics, discipline and neoliberalism offer all manner of insights, we need to avoid the trap which sees Foucault’s toolbox as something ready-made for any given situation. The challenge of understanding the emergent requires the development of new theoretical tools, not to mention the sharpening of older, well-used implements. With this end in mind the chapter has proposed the idea of the humanitarian border as a way of registering an event within the genealogy of the frontier, but also, although I have not developed it here, within the genealogy of citizenship.
What I have presented previously is only a very cursory overview of certain features of the humanitarianization of borders, most notably its inscription within regimes of knowledge, and its constitutive relationship to politics. In future research it would be interesting to undertake a fuller mapping of the humanitarian border in relation to certain trajectories of government. While we saw how themes of biopolitical and neoliberal government are pertinent in understanding the contemporary management of spaces like the detention center, it would seem especially relevant to consider the salience of pastoralism. Pastoral power has received far less attention within studies of governmentality than, say, discipline or liberal government (but see Dean 1999; Golder 2007; Hindess 1996; Lippert 2004). But here again, I suspect, it will be important to revise our concepts in the light of emergent practices and rationalities. For the ways in which NGOs and humanitarians engage in the governance of migrants and refugees today have changed quite significantly from the kinds of networks of care, self-examination and salvation which Foucault identified with pastoralism. For instance, and to take but one example, the pastoral care of migrants, whether in situations of sanctuary or detention, is not organized as a life-encompassing, permanent activity as it was for the church, or later, in a secular version, the welfare state. Instead, it is a temporary and ad hoc intervention. Just as Foucault’s notion of neo-liberalism was intended to register important transformations within the genealogy of liberal government, it may prove useful to think in terms of the neo-pastoral when we try to make better sense of the phenomenon of humanitarian government at/of borders, and of many other situations as well.
williamwalters.net/wp-content/uploads/2012/06/2011-Foucau...
I can't think what this white flower could be - my knowledge of garden plants is so limited. If anyone can tell what it is from this angle, I would really appreciate help with the ID - thanks! Could it be a Mallow species?
My daughter and I had a such a great day on 5 September 2017. She had a free day, so we decided to drive north-east of the city and visit the Pioneer Acres Museum. The day started off with seeing three perched Swainson's Hawks, which were a bonus. We had passed the colourful old truck and tractor displayed on tall posts, to indicate Pioneer Acres, on various occasions and this time, we actually went to the museum. What an amazing collection of old farming equipment, some standing outdoors and many others in large sheds. Have to say that I am always attracted to older, rusty things, and there was no shortage of these, either.
"Pioneer Acres is operated by a team of volunteer members who, in many cases, have extended their golden years of retirement, performing the duties necessary to meet the club's objectives. These include work to collect, restore, maintain and demonstrate the artifacts which were used by the pioneers of early Alberta.
The end result is that present and future generations have the opportunity to glimpse into our pioneering past through the artifacts on display and demonstrated. Younger members of the club also learn the care, maintenance and operation of these living artifacts." From link below.
www.pioneeracres.ab.ca/member.aspx
While we were walking round the grounds, visiting each massive shed in turn, my daughter spotted a Plains Garter Snake, and waved me over to see it. She also saw several birds running round behind one of the sheds, and when I went to check, I found there were four Gray Partridge running off in the distance. A distant Jackrabbit completed our wildlife sightings, first noticed when it was standing tall and upright on its back legs in 'freeze mode'. My mind wandered to Alice in Wonderland : )
Though we did not do a tour of the inside of the "Long" House, we found it an impressive building, complete with a few Sunflowers, Hollyhock and other flowers in the garden, and a metal windmill.
"The "Long" House was built in 1914 by John Thomas on a farm just northwest of Irricana, Alberta. It has been lived in by three generations of the Long Family since 1914. The house was donated to Pioneer Acres, moved to our location, and restored to 1929 status." From the Pioneer Acres website.
There is also an old schoolhouse on the Museum site. "The Crown School, built in 1905, was located west of Three Hills on Highway 583. It closed in 1953 and was bought by the district of Allingham for use as a community league. In 1996, the building was relocated to Pioneer Aces of Alberta Museum." From the Alberta Teachers' Association website.
After spending a long time walking round the grounds, we decided to drive through Irricana itself in order to get back to the highway. I had seen photos on the Internet of three murals there - sunflowers, crayons, and a view of the old grain elevators that had once stood nearby - and I wanted to go and see them. All near each other, as this town only has a few streets. I had never been to Irricana before and I was impressed with what a delightful place it is, full of brightly coloured murals, and well kept. One of the outer roads had many flower beds along the edge, watered with well water, looking most attractive.
I had asked my daughter if she was interested in calling in at the Silver Springs Botanical Gardens in NW Calgary, if there was time after our drive east. I had planned the drive ahead of time, partly because I had also seen a photo somewhere on the Internet of a rather nice old barn that I really wanted to see. We were not disappointed, though it was a shame to see that the cupola had fallen from the roof since that photo was taken. I had never driven through the town of Airdrie before, but did the "drive" on Google Earth the night before and it looked straightforward enough.
Returning to the city via Cochrane, my daughter told me how to get to Silver Springs. I had never driven there before, but I had been there with a friend last year, I think on 1 October, and thoroughly enjoyed these meticulously kept gardens. We were just too hot and tired to see every inch of the garden, but finished off with photographing sunflowers and enjoying the American Goldfinches that were feeding on them, before we continued on our way.
A great day, despite the heat and smoke from the B.C. and Alberta wildfires (distant low visibility, too). Thanks so much, Rachel - hope you enjoyed it as much as I did. We drove 256 km (used about half a tank of gas, or less). I was absolutely tired out from the heat and driving unfamiliar roads.
After two days of tough hike on a steep ascent; at last we reached to Sirkhata Lake. In this hike, we also have crossed an unnamed mountain pass which was above 4300 meter in height. This pass located in north-east direction of Sirkhata Lake.
The next question for us was to decide which route we should opt for returning back. We got three options; first, was to be choosing the same trek from which, we had descended down the earlier day to this valley; i.e. the north east mountain pass but that doesn’t end up at Supat Pass and we wanted to see that as well. Also that trek was quite tough and the last portion of this pass was too steep, it was difficult to climb this portion in snow without having proper gear.
Second option was to trek up to Shames village and then hike on jeep road up to Supat top. According to locals it is a lengthier route and would take a full day to reach Supat top. Even reaching Shames village would take three to four hours from Sirkhata Lake. Before going to this trek I have checked Shames village altitude on Google Earth, it was around 3400 meter and from there going to Supat top was something a hike of 9 km in which we again have to gain an altitude of 1000 meter. So we left the idea of going on this route as well.
Locals insist us to choose a third option a shorter route for our return, that was a mountain pass run in North West direction of upstream of Sirkhata Lake. We were little afraid for choosing this ‘mountain route pass’ at first, because earlier day the mountain pass which we have crossed in north-west direction was full covered in snow and there were portions where snow was very hard and unfortunately because of not having proper snow gear, I slipped there four times.
We came to know that a day before our arrival a villager have crossed this pass to enter in valley. He was the first one to do so in this season, he told us though the pass is totally covered in snow but the condition of snow was not hard. So his words gave us confidence to choose this route.
Next day we got up early in the morning, we started our trek around 6:30 a.m., The weather was clear in the morning. Kohastani’s have interesting and hospitable customs. Before leaving everybody again came to meet with us. Earlier night Salman distribute candies among children’s. Every Children eye was glittering with expression of thanks. Also some Villagers hold our luggage and came with us for some distance and then say goodbye to us this is there tradition. We don’t have words of thanks for love and care shown to us by Sirkhata villagers.
We started hiking upstream of Sirkhata Lake along the small glacial streams. After hiking for one hour, a never ending glacier has started, initially for next 30 minutes the slope on glacier was gradual, than again the tough steep ascent started that was also all covered in snow. We reached at first ridge the height there was around 4300 meter. Still there was no sign of pass, we again started hiking and reached another mountain top but was also not pass. We were standing in different world it was vast mountain pasture all covered in snow. There was feeling in the mind at that time that we were standing in Antarctica, because the white was the only color we could see in all four directions.
Now we could see a mountain series running in west direction, but still our porters were not sure about the actual direction of pass. It was almost five hours that we have left Sirkhata Lake. We did not meet any other human in our way, a panic start creeping, both Salman and me watching each other faces and asked the porters in nervousness where is the pass? The answer was of more desperation, “Sir, I will not tell a lie with you, I am not from this area, I am not sure about the Pass.”
We could see a mountain range running on our west side, but it is almost impossible to cross this in this season without proper maintaining gear. Among this series there was a ridge which was of lower height. Salman GPS knowledge helped at that time, he confirmed that only this could be the respective mountain pass. It looks almost a straight wall of more than 30 meter height covered in snow. We sent one of our porters first at top; he asked us to wait, He still was not confirmed at last he saw a human some 200 meters down on other side and he started shouting, “Come up”. It was moment of relief. It was a straight climb, thanks to our porters that we able to reach at top without having any proper maintaining gear.
The scene from top were amazing, we could see a snow covered Supat & Maheen top from there.
Our journey still not end, we have to descend down from this pass and have to trek on snow againto reach Supat top. I will share that detail in next chapter.
The world class boanical collections in Waimea Valley owe there existence to Mir. Keith Woolliams, a dedicated botanical horticulturist who was trained at the Royal Botanic Garden at Kew, on the outskirts of London.
Keith led a rich life traveling around the globe studying botanical collections in England, Japan, Papua New Guinea and Bermuda. He brought to Hawaii his expertise and knowledge of uncommon horticultural treasures, and he acquired seeds, plants, and cuttings from remote places and botanical gardens all over the world. In pre-internet days dozens of letters and packages were dispatched and received daily.
His theme of "Conservation Through Cultivation" resulted in a balance of rare and useful native and Polynesian-introduced plants among exotic horticultural specimens.
What was once an ungroomed valley, filled with koa haole and ravaged by feral cattle was transformed into what you see today by Keith and the many dedicated people he inspired. They oversaw the design, landscaping and construction of the pathways, stone walls and stairs that frame the gardens. Keith's high standards for record keeping and signage persist to this day. He left us in 1998 with a library full of his propagation knowledge, cultivation practices and plant lore which survives to ensure that the precious life forms brought to this valley will thrive here long into the future.
Keith was an inspiring advocate for Hawatian plant conservation and he influenced many young people across the state. He connected Waimea with state, federal and international agencies such as the Center for Plant Conservation, the International Union for the Conservation of Nature, and the Botanical Gardens Conservation International - partnerships that Waimea Valley continues to uphold today.
Keith was instrumental in bringing in critically endangered plants from Japan's Ogasawara Islands, hibiscus relatives from all over the world, and with international colleagues he tried to assemble wild-source collections of every species of Erythrina in the world. In the periodical, "Notes from Waimea Arboretum and Botanical Garden" published twice a year until 1992 he stated "Waimea is a labeled and documented collection of plants for educational and scientific purposes, a living gene pool for future generations".
It is with great honor and gratitude that we remember Mr. Keith Woolliams and his dedication to Waimea Valley.