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LAW & ORDER -- Causa Mortis Episode 1 -- Aired 9/18/96 -- Pictured: (l-r) Jerry Orbach as Detective Lennie Briscoe, Carey Lowell as A.D.A. Jamie Ross, Benjamin Bratt as Detective Rey Curtis (Photo by: Robert Gilberg/NBCU Photo Bank via AP Images)
BUSAN, SOUTH KOREA - MAY 12: Brandon "BioPanther" Alexander of ORDER arrives at the League of Legends - Mid-Season Invitational Groups Stage on May 12, 2022 in Busan, South Korea. (Photo by Lee Aiksoon/Riot Games)
This was a bit of a bizarre order from a friend who is getting married tomorrow (New Year's Day).
She and her fiance met online via a website called Plenty of Fish, hence the fish theme. They have used the fish on all their invites etc and the initials on the fish are their married initials which they asked me to incorporate.
On the invite, the fish is sitting on a piece of aged parchment paper so I tried to make the base cake match. The tweed covering on the cake board is featured as the background on the invite and is a print of the actual material of the groom's suit.
Base cake is chocolate fudge with chocolate ganache and the fish is madagascan vanilla sponge with vanilla bean buttercream.
In order to the letter come in time
"I have ceased to hope on our mail: one time the letter may lose, then the parcel will be rocked, and if it come yet, it's all the same will be late. What you need to do to postage came on time and without damage?
Faithfully yours, Elena Sorokina"
[Dear Elena! Get yourself a pen with white ink or white pencil. Use it in the moment when you write the address label on the envelope or package. Draw on the envelope or parcel Orthodox cross near address and the recipient's name, crossed letter or package and say:
*Holy cross, protector of the strong. Uprade the difficulties of My message, protect it off bad weather, loss, or careless of human hands. To bear My message on the wings fast and Yes it will come in time. Amen.*
And feel free to send them in the mail]
BUSAN, SOUTH KOREA - MAY 10: Nathan "Puma" Puma of team ORDER competes at the League of Legends - Mid-Season Invitational Groups Stage on May 10, 2022 in Busan, South Korea. (Photo by Colin Young-Wolff/Riot Games)
BUSAN, SOUTH KOREA - MAY 07: Brandon "BioPanther" Alexander of ORDER poses at the League of Legends - Mid-Season Invitational Features Day on May 7, 2022 in Busan, South Korea. (Photo by Colin Young-Wolff/Riot Games)
The monastery of the Benedictine Order at Pannonhalma was founded in 996 in Western Hungary and had a major role in the diffusion of Christianity in medieval Central Europe. The monastery shows a stratification of different architectural styles and various buildings.
Among these buildings: a school (the first ever school founded in the country), the monastic complex – home to the monks whose life is still based on St. Benedict’s Rule ‘Ora et labora’ -, the tourist welcome points and hospitality facilities, the Chapel of Our Lady, the Millennium Chapel and the botanical and herbal gardens.
www.comece.eu/christian-artworks-benedictine-archabbey-of...
Kingdom: Animalia
Phylum: Chordata
Class: Reptilia
Order: Testudines
Family: Emydidae
Genus: Trachemys
Species: Trachemys scripta
Subspecies: Trachemys scripta elegans
Auburn University Arboretum, Auburn, Alabama, USA
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Welcome to my Flickr 365 Project! I’m calling it my 365 Species Project, because for each day of the year, I will post a photo of a different species of organism... My goal was to accomplish all of this in 2013, but I soon found out that it was more daunting a task than I'd realized. Instead, my new goal is to get through 365 by the end of 2014, still an impressive average of a new species every other day for two years.
We're in the home stretch, now!!! It's December, which means I'm down to my last 31 days to get it all done in 2 years. Somewhat unfortunately, I'm getting slammed at the end of my first semester in graduate school, so the project has really dropped toward the bottom of the old priority list. Nonetheless, I'm going to do my best to get them all in under the wire. Excuse the massive posts!
Seen from the coach on the road from Cordoba to Granada in Andalusia, Spain. Mountains, various castles, olive trees, and sometimes grape trees!
Taken on my smartphone as the batteries on my main camera ran out (had to charge them at the hotel in Granada).
On the N-432.
Castle above Alcaudete.
Alcaudete Castle (Castillo de Alcaudete)
Located in what was a strategic enclave between Christians and Muslims, the old Al-Andalus castle of Alcaudete is a proud and imposing construction set between the mountains and olive fields.
Control over it was so important that it passed between Christian and Muslim hands on a number of occasions during the Christian Reconquest of Spain. It was ceded by the Castilian Monarchs to the Military Order of Calatrava. It was these soldier-monks who built most of the castle (13th-14th century) that is preserved today.
It is constructed on a hill overlooking the town of Alcaudete, and consists of a walled polygonal area that adapts to the slopes of the hill, with seven towers: two are on the main gate, a rounded arch enclosed in a rectangular Moorish moulding (alfiz).
Inside the walls there is a high and imposing keep, which in the 16th century was adapted as a stately residence by the recently named Counts of Alcaudete, residents of the town.
Crowns order picker series combine speed, handling and truck stability, letting operators work productively and confidently at ground level and reach heights up to 11.3 metres.
www.crown.com/uk/forklifts/order-pickers-index.html
and www.crown.com/uk/forklifts/mid-high-level-order-pickers-i...
My mom bought me this Bricklink order for passover. Pretty good prices as well, 300 bricks for 20 bucks. Most of this is going towards the final stage of the castle. My Landscaping/building piece collection is finally where I want it to be, now I want to focus on some
cool minifigs to build up my Lenfald/Mitgardian forces!
Well, half is my brickarms order, I'm sending the half with the shotgun to him.
Oh, yeah, I got this in 3-4 days!
Order of the day for many ex council fleets now owned by Stagecoach is to draft in older low floor double deckers from London and elsewhere this Low floor Dennis Trident once operated with Selkent travel but is now on Hull bus duties.
Straddling the provinces of Catania and Syracuse, the Oasis of the Simeto was established in 1984, coinciding with the reserve of Fiumefreddo in order to embank the building work of man, to allow wintering migratory birds, and to recover the original population of halophyte and Mediterranean flora. The mouth of Simeto today is a wet area ideal for migratory birds, but also for those migratory species that move along the North South of Europe. The horizontal landscape interspersed with sand dunes helps the growth of lake plants and reeds, but not only. A long trail runs alongside the stream. It shall be good to approach with discretion the bogs behind the dunes to avoid disturb the birds (marsh hawk, mallard, snipe, black tern, some heron, the knights of Italy and kingfishers, to name a few) and fauna. In water, mullet and freshwater fish swim undisturbed. Tamarisk, reeds, willows, but also lemon and salicornia accompany us. Along the banks, mastic, lily of the beaches, cornflowers. There are foxes and weasels.The reserve includes the stretch of the river Simeto that between the 50s and 60s of last century has been straightened and corrected. The aforementioned works have separated from the new river course a large meandering river that the river itself formed just before the mouth. This meander has nevertheless survived, being fed by the groundwater emergencies. A half mile from the old mouth of the old loop flow come together two water streams: the channel Jungetto (an ancient drainage channel that currently receives the discharges of Catania) and the stream Buttaceto, whose waters reach the old main loop during the flood events. The flooding caused by the river Buttaceto in flood do not alter significantly the parameters of salinity of the estuary of the old loop of Simeto, since the supply of fresh water is of limited duration, while those due to the artificial nature of Jungetto for quality, quantity and length they are altering the existent hydrobiological balance. Between the old branch of the creek and Simeto Buttaceto there is a large reed bed, where they find shelter thousands of birds. To the north of the old meander, there are some brackish water ponds behind the dunes, commonly referred to as "salatelle" whose delicate ecological balances are threatened and some have already been affected by the already cited floods of the channel Jungetto. To the south of the mouth of Simeto there is a large brackish pond called Lake Gornalunga. It is now fed by the channel Benante whilst once was the mouth of the river Gornalunga, today is an affluent of Simeto. This pond welcomes a significant number of birds during all seasons and has around its shores a vast saltwort. In various parts of the reserve in the winter there form, many seasonal wetlands, in those areas and around the brackish marshes are found extensive saltwort. The natural interest in the reserve was increased by the last remnants of coastal sand dunes; this is a very peculiar environment for the presence of parallel bands by the river shore characterized by biotic communities adapted to the particular and severe environmental conditions.
La Riserva naturale Oasi del Simeto è una riserva naturale orientata della Sicilia di circa 2000 ettari, istituita nel 1984. È situata alla foce del fiume Simeto, da cui prende nome, nella piana di Catania, sulla costa della Plaia che dà sul mare Ionio. L'area comprende anche la zona della foce del fiume Gornalunga.L'oasi è sorta grazie a Wendy Hennessy Mazza e la LIPU che nel 1975 hanno fatto in modo di creare un'oasi di protezione faunistica. Nel 1984 è diventata riserva regionale.La vegetazione del tratto finale del fiume è essenzialmente costituita da canne di palude e cespugli di tamerici e salicornieti tra i quali trovano riparo una grande varietà e quantità di volatili. Lungo le dune che fiancheggiano i litorali sabbiosi cresce una vegetazione composta da Violacciocca selvatica, Salsola, Santolina, Poligono marittimo, Ravastrello marittimo, giunchi da stuoia, lische a foglie strette, Tamerici, Giunchi pungenti, acuti e meridionali, salici comuni e pedicellati, la Suaeda marittima, l'Atriplice portulacoide e il Limonio comune. La sponda destra del fiume Simeto presenta boschetti di pini ed eucalipti fino alla zona del lago Gornalunga. L'Oasi del Simeto è una zona umida estremamente importante perché rappresenta una delle tappe fisse delle rotte di tante specie di uccelli migratori. Un tempo era una estesissima palude che venne drenata e prosciugata nell'immediato dopoguerra per la presenza della malaria. Nonostante l'importanza di ciò, ne è sopravvenuto un grande danno ecologico maturato dallo scarso interessamento dell'ente gestore che è la provincia di Catania, con la scomparsa di numerosissime specie animali principalmente avicole e il mutamento delle rotte migratorie di altre. Nei periodi migratori, nelle pozze di acqua salmastra si incontrano piccoli uccelli come il combattente, la pettegola, il cavaliere d'Italia; nelle zone dei laghi Gornalunga e Salatelle si possono incontrare l'airone rosso, l'oca selvatica, la moretta tabaccata, la pavoncella, il piviere dorato. Durante il periodo invernale si vedono svernare migliaia di uccelli acquatici che trovano l'ambiente e il clima adatto, come le folaghe, i cormorani e gli aironi. Non è raro il veder volteggiare il falco di palude e il falco pescatore.L'oasi del Simeto è raggiungibile facilmente con la S.S.114 da Catania procedendo in direzione di Siracusa o per mezzo della tangenziale di Catania dall'ultima uscita Ponte Primosole.
Collage / remix of works from the Rijksmuseum in Amsterdam - 2017. Museum quality high-res giclée prints available, 70 x 50 cm. or wallpaper sizes!
Upminster depot in Essex - the 'D' stock era hasn't long to go - a new 'S' stock unit already lurks in readiness for the eradication of the 1978/9 'D' stock on the London Underground District line. 4 November 2013.
"Jewel-Osco is committed to serving its customers with the freshest and finest products and the most innovative retail features ... Zzzzz tzz zzz"
Order now #Al_Yaman_Furniture +971551435661 unique cushioned chair of Arabic special haffar arts flower design.
Due to the increasing hostilities between the countries of Geo and Volsci, the government has decided to begin a general mobilization of some of its troops.
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This is the 21st Mechanized Infantry Division on their way to being deployed to border city of New Brick City, as deterrent to a possible armed conflict.
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Instead of showing you a simple picture of my current Modern Army, I wanted to make it a big more elaborate. So my Army consists of 1 Cheiftain MBT, 1 FV432, 2 Land Rover Snatch, 1 Land Rover Wolf, 1 MWMIK Jackal, 1 FV102 Striker, 2 General Utility Trucks, 1 Rapier Missile Launcher, and 1 V-150 Commando. Most vehicles are form Brickmania.
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I plan to increase it substantially to include a couple more Chieftains and to expand on the CVRT collection by a lot! And I also might changed the trucks in the future. (Which are based on the Armorbrick GAZ-66 truck!
Let me know what you guys think!
In order to protect the vines from the strong winds, there is a special pruning system in Santorini. Each vine is twisted in a characteristic basket-shape, which the locals call it “kalathi” or, if it is a big old one, “niabelo”.
Photo from my private photoshoot at Sakura-con 2019 with Cole as Shuten Dōji from Fate/Grand Order.
+Follow me to see more.
Long-Tailed Duck (Clangula hyemalis)
[order] Anseriformes | [family] Anatidae | [latin] Clangula hyemalis | [UK] Long-Tailed Duck | [FR] Harelde kakawi | [DE] Eisente | [ES] Havelda | [IT] Moretta codona | [NL] Ijseend
Measurements
spanwidth min.: 70 cm
spanwidth max.: 74 cm
size min.: 38 cm
size max.: 58 cm
Breeding
incubation min.: 24 days
incubation max.: 29 days
fledging min.: 35 days
fledging max.: 50 days
broods 1
eggs min.: 6
eggs max.: 10
Physical characteristics
The Long-tailed Duck is a distinctive sea duck with a short bill and heavy body. The short, pointed, all-dark wings of the Long-tailed Duck are evident in all sexes and plumages. In breeding plumage, the male has a long, black tail-plume, a white rump and belly, and black breast. The head and back are black, with brown shoulders and a white patch around the eye. In winter the brown on the back is replaced by white, and the head is white with a gray cheek-patch. In spring, the female is gray with a white rump, and white around the eye and at the nape of the neck. In winter, she has a white face with dark crown and cheek-patch. The juvenile is similar to the female--gray with white, although it has more white on its face than the female.
Long-tailed Ducks dive and swim under water, and, while they propel themselves with their feet like other ducks, their wings are sometimes partly opened under water. Most feeding is done within 30 feet of the surface, but they are capable of diving more than 200 feet below the surface. Long-tailed Ducks fly low with stiff and shallow wing-beats, often tilting from side to side.
Habitat
Long-tailed Ducks breed in shallow tundra ponds and lakes. During other seasons, Long-tailed Ducks can be found on the ocean over sandy substrates. They prefer sheltered water, but can be found on the open ocean as well.
Other details
Clangula hyemalis is a widespread breeder in northernmost Europe, which accounts for less than half of its global breeding range. Its European breeding population is large (>690,000 pairs), and was stable between 1970-1990. Although trends in Greenland, Iceland and Sweden during 1990-2000 were unknown, populations were stable elsewhere-including in the Russian stronghold-and the species probably remained stable overall.
This duck has a wide distribution at high latitudes in Eurasia and North America. Most of the birds inhabiting northern Europe are wintering in the Baltic Sea. This population is estimated at 4.5 millions of individuals, but only a few thousand reach the Wadden Sea and only stragglers are recorded more south, especially in hard winters. The birds of Greenland and Iceland reach the west of the British islands. This population is estimated at 150000 individuals. Both populations seems stable (Scott & Rose), despite the fact that some decrease has been reported from Scandinavia and that the bird is sensitive to oil pollution of the s
Feeding
For Long-tailed Ducks at sea, mollusks and crustaceans are the main source of food. In summer, aquatic insects, other aquatic invertebrates, and some plant material are eaten.
Conservation
This species has a large range, with an estimated global Extent of Occurrence of 100,000-1,000,000 km². It has a large global population estimated to be 7,200,000-7,800,000 individuals (Wetlands International 2002). Global population trends have not been quantified, but the species is not believed to approach the thresholds for the population decline criterion of the IUCN Red List (i.e. declining more than 30% in ten years or three generations). For these reasons, the species is evaluated as Least Concern. [conservation status from birdlife.org]
Breeding
Most female Long-tailed Ducks first breed at the age of two. Pair bonds are established in the winter, or during the spring migration, and last until incubation begins. The nest is located on dry ground close to the water, often hidden in the undergrowth or among rocks. It is a depression lined with plant material and great quantities of down that the female adds to the nest after she begins laying. She usually lays from 6 to 11 eggs and incubates them for 24 to 29 days. Shortly after hatching, the young leave the nest and can swim and dive well. The female tends them and may dislodge food items for them when she is diving, but they feed themselves. They first fly at 35 to 40 days.
Migration
Migratory and partially migratory. winters mainly offshore between 55 degrees North and 75 degrees North and in Baltic Sea. Icelandic breeders are partial migrants, some remaining to winter around coasts, others moving to southern Greenland. Baltic Sea appears to be the most important wintering area in west Palearctic. Though extensive moult migration occurs in east Siberia, in west Palearctic males moult on coasts and lakes close to breeding areas either solitarily or in small flocks. Movements beginning late June to early July. Large flocks build up August-September as females and young desert breeding areas. Some reach south Sweden mid-September, but overland passage from White Sea to Gulf of Finland mostly 1st half October. Main influx to west Baltic November or December. Return movement North and Baltic Seas from mid-March, with major overland passage towards White Sea in May. They return to breeding areas dependent on thaw, late April or early May in Iceland, mid-May to mid-June in Russian tundras.
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Greater Scaup (Aythya marila)
[order] Anseriformes | [family] Anatidae | [latin] Aythya marila | [UK] Greater Scaup | [FR] Fuligule milouinan | [DE] Bergente | [ES] Porrón Bastardo | [IT] Moretta grigia | [NL] Topper
Measurements
spanwidth min.: 71 cm
spanwidth max.: 80 cm
size min.: 42 cm
size max.: 51 cm
Breeding
incubation min.: 26 days
incubation max.: 28 days
fledging min.: 40 days
fledging max.: 45 days
broods 1
eggs min.: 8
eggs max.: 13
Physical characteristics
The male Greater Scaup has white flanks, a black rump and breast, and barred gray back. He has a green-black iridescent head and light gray-blue bill. The adult in its second year has a yellow eye. The male in non-breeding plumage has a black head and breast, brown body, and black rump. The female is brownish overall, also with a yellow eye after the age of two. The female also has a white semi-circle at the base of the beak. The Greater and Lesser Scaup can be difficult to distinguish in the field. The Greater Scaup averages about 10% longer and 20% heavier than the Lesser Scaup. The Lesser Scaup has a peaked, angular head that the Greater Scaup lacks. The Greater Scaup has a larger bill with a more pronounced nail (tip of the bill) than the Lesser Scaup. Seen in flight, the white on the wings of the Greater Scaup extends into the primaries, where it is gray on the Lesser Scaup. Habitat, range, and season may help differentiate between the two species, as well as using a field guide and working with experienced observers.
Outside of the breeding season, Greater Scaup form large flocks or rafts, numbering in the thousands. In tidal waters, they tend to face up-current. While individuals may drift downstream, birds from the back of the flock fly to the front, maintaining the raft in the same position. A diver, the Greater Scaup catches its food under water, but eats it on the surface. Occasionally scaups forage at or near the water's surface as well.
Habitat
The Greater Scaup is the more northerly of the two species of North American Scaup. In the summer, they breed on marshy, lowland tundra at the northern limits of the boreal forest. In winter, they gather in coastal bays, lagoons, and estuaries, with some wintering on inland lakes. While the Greater Scaup does overlap with the Lesser Scaup in winter, it tends to frequent more open, exposed areas.
Other details
Aythya marila breeds in northern Europe, and winters mainly in north-western Europe and the Black Sea, which together account for less than half of its global wintering range. Its European wintering population is large (>120,000 individuals), and was stable between 1970-1990. Although most wintering populations were broadly stable during 1990-2000, there were substantial declines in north-western Europe, and the species probably underwent a very large decline (>50%) overall.
This duck has a wide distribution at high latitudes in Eurasia and North America. In Europe its mainly marine wintering area is reaching the Mediterranean and the Black Sea, but most birds winter in the Baltic and North Seas. This north-western European population is estimated at 310000 individuals. A decline has been recorded in the British Isles and in Denmark; an increase in the Netherlands and Germany. Its global trends are unknown
Feeding
Mollusks and plant material are both important components of the Greater Scaup's diet. In the summer, aquatic insects and crustaceans are also eaten.
Conservation
This species has a large range, with an estimated global Extent of Occurrence of 1,000,000-10,000,000 km². It has a large global population estimated to be 1,100,000-1,400,000 individuals (Wetlands International 2002). Global population trends have not been quantified, but the species is not believed to approach the thresholds for the population decline criterion of the IUCN Red List (i.e. declining more than 30% in ten years or three generations). For these reasons, the species is evaluated as Least Concern. [conservation status from birdlife.org]
Breeding
While Greater Scaup may nest at one year of age, they are more likely to begin breeding at the age of two. Pair formation begins in late winter or early spring on the wintering grounds and during migration back to the breeding grounds. The pair bond lasts until the female begins to incubate, and then the male leaves. Nests are located close to the water on an island, shoreline, or floating mat of vegetation, often close together in loose colonies. The female makes a shallow depression lined with grass. During incubation, the female adds down to the nest. Incubation of the 6 to 9 eggs lasts for 23 to 28 days. Soon after they hatch, the female leads the young to the water. Multiple broods may form small crèches and be tended by one or more females. The young can swim and find their own food immediately, but can't fly until about 40 to 45 days old
Migration
Migratory, winters along coasts of North America (Atlantic and Pacific), NW Europe, Black and Caspian Seas and Japan, Yellow and East China seas. At some localities (e.g. Central Europe, Great lakes of North America) also inland. Males to remain much further N than females or immatures
. . . 2. 3. 2007 - this is the first day of a funeral ceremony in Bori for a High Class Woman. She died on 18. 1. 2007 at the age of 85 years. The ceremony will last for one week. Today we will see the showing of the water buffalos, pigs, cow, horse, deer and chicken. All these animals are offered to be the servants of the died woman in her new life after death in Puya. We will see buffalo fighting. Men bet for the winner of those fightings. Two buffalos fight each other - the one running away lost the fight!
If you wonder why the quality of the pictures is a little less: these are no photographs - it all are snapshots of my videos! So sorry for the less resolution, but I think, they are worth to be shown.
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The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
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