The Postcard

 

A postally unused postcard that was published by The South African Garrison Institutes. The card was printed by Whitehead, Morris & Co. Ltd. of Cape Town. The card has a divided back.

 

Windhoek

 

Windhoek is the capital and largest city of Namibia. It is located in the Khomas Highland plateau area, at around 1,700 metres (5,600 ft) above sea level, almost exactly at the country's geographical centre.

 

The population of Windhoek in 2020 was 431,000 which is growing continuously due to an influx from all over Namibia.

 

Windhoek is the social, economic, political, and cultural centre of the country. Nearly every Namibian national enterprise, governmental body, educational and cultural institution is headquartered there.

 

The city developed at the site of a permanent hot spring known to the indigenous pastoral communities. It developed rapidly after Jonker Afrikaner, Captain of the Orlam, settled here in 1840 and built a stone church for his community.

 

In the decades following, multiple wars and armed hostilities resulted in the neglect and destruction of the new settlement. Windhoek was founded a second time in 1890 by Imperial German Army Major Curt von François, when the territory was colonised by the German Empire.

 

Herero and Nama Genocide

 

The Herero and Nama genocide was a campaign of ethnic extermination and collective punishment waged by the German Empire against the Herero and the Nama in German South West Africa.

 

It was the first genocide of the 20th. century, occurring between 1904 and 1908.

 

In January 1904, the Herero and Nama people rebelled against German colonial rule. On the 12th. January they killed more than 100 German settlers in the area of Okahandja, although women, children, missionaries and non-German Europeans were spared.

 

In August, German General Lothar von Trotha defeated the Hereros in the Battle of Waterberg and drove them into the desert of Omaheke, where most of them died of dehydration. In October, the Nama people also rebelled against the Germans, only to suffer a similar fate.

 

Between 24,000 and 100,000 Hereros and 10,000 Nama died in the genocide. The first phase of the genocide was characterised by widespread death from starvation and dehydration, due to the prevention of the Herero from leaving the Namib desert by German forces.

 

Once defeated, thousands of Hereros and Namas were imprisoned in concentration camps, where the majority died of diseases, abuse, and exhaustion.

 

In 1985, the United Nations' Whitaker Report classified the aftermath as an attempt to exterminate the Herero and Nama peoples of South West Africa.

 

In 2004, the German government recognised and apologised for the events, but ruled out financial compensation for the victims' descendants.

 

In July 2015, the German government and the speaker of the Bundestag officially called the events a "genocide". However, it still refused to consider reparations. Despite this, the last batch of skulls and other remains of slaughtered tribesmen which were taken to Germany to promote racial superiority were taken back to Namibia in 2018.

 

In May 2021, the German government agreed to pay €1.1 billion over 30 years to fund projects in communities that were impacted by the genocide.

 

Background to the Genocide

 

The Herero, who speak a Bantu language, were originally a group of cattle herders who migrated into what is now Namibia during the mid-18th. century. The Herero seized vast swaths of the arable upper plateaus which were ideal for cattle grazing.

 

Agricultural duties, which were minimal, were assigned to enslaved Khoisan and Bushmen. Over the rest of the 18th. century, the Herero slowly drove the Khoisan into the dry, rugged hills to the south and east.

 

The Hereros were a pastoral people whose entire way of life centred on their cattle. The Herero language, while limited in its vocabulary for most areas, contains more than a thousand words for the colours and markings of cattle. The Hereros were content to live in peace as long as their cattle were safe and well-pastured, but became formidable warriors when their cattle were threatened.

 

According to Robert Gaudi:

 

"The newcomers, much taller and more fiercely warlike

than the indigenous Khoisan people, were possessed

of the fierceness that comes from basing one's way of

life on a single source: everything they valued, all wealth

and personal happiness, had to do with cattle.

Regarding the care and protection of their herds, the

Herero showed themselves utterly merciless, and far

more 'savage' than the Khoisan had ever been.

Because of their dominant ways and elegant bearing,

the few Europeans who encountered Herero tribesmen

in the early days regarded them as the region's 'natural

aristocrats.'"

 

By the time of the Scramble for Africa, the area which was occupied by the Herero was known as Damaraland.

 

The Nama were pastorals and traders, and lived to the south of the Herero. 

 

In 1883, Adolf Lüderitz, a German merchant, purchased a stretch of coast near Lüderitz Bay (Angra Pequena) from the reigning chief. The terms of the purchase were fraudulent, but the German government nonetheless established a protectorate over it. At that time, it was the only overseas German territory deemed suitable for European settlement.

 

Chief of the neighbouring Herero, Maherero rose to power by uniting all the Herero. Faced with repeated attacks by the Khowesin, a clan of the Khoekhoe under Hendrik Witbooi, he signed a protection treaty on the 21st. October 1885 with Imperial Germany's colonial governor Heinrich Ernst Göring (father of World War I flying ace and World War II convicted war criminal Hermann Göring), but did not cede the land of the Herero.

 

This treaty was renounced in 1888 due to lack of German support against Witbooi, but it was reinstated in 1890.

 

The Herero leaders repeatedly complained about violation of this treaty, as Herero women and girls were raped by Germans, a crime that the German judges and prosecutors were reluctant to punish.

 

In 1890 Maherero's son, Samuel, signed a great deal of land over to the Germans in return for helping him to ascend to the Herero throne, and to subsequently be established as paramount chief.

 

German involvement in ethnic fighting ended in tenuous peace in 1894.  In that year, Theodor Leutwein became governor of the territory, which underwent a period of rapid development, while the German government sent the Schutztruppe (imperial colonial troops) to pacify the region.

 

German Colonial Policy

 

Both German colonial authorities and European settlers envisioned a predominately white "new African Germany," wherein the native populations would be put onto reservations and their land distributed among settlers and companies.

 

Under German colonial rule, colonists were encouraged to seize land and cattle from the native Herero and Nama peoples and to subjugate them as slave laborers. 

 

Resentment understandably brewed among the native populations over their loss of status and property to German ranchers arriving in South West Africa, and the dismantling of traditional political hierarchies. Previously ruling tribes were reduced to the same status as the other tribes they had previously ruled over and enslaved. This resentment contributed to the Herero Wars that began in 1904.

 

Major Theodor Leutwein, the Governor of German South West Africa, was well aware of the effect of the German colonial rule on the Hereros. He later wrote :

 

"The Hereros from early years were a freedom-loving

people, courageous and proud beyond measure. On

the one hand, there was the progressive extension of

German rule over them, and on the other their own

sufferings increasing from year to year."

 

The Dietrich Case

 

In January 1903, a German trader named Dietrich was walking from his homestead to the nearby town of Omaruru to buy a new horse. Halfway to Dietrich's destination, a wagon carrying the son of a Herero chief, his wife, and their son stopped by. As a common courtesy in Hereroland, the chief's son offered Dietrich a ride.

 

That night, however, Dietrich got very drunk and after everyone was asleep, he attempted to rape the wife of the chief's son. When she resisted, Dietrich shot her dead.

 

When he was tried for murder in Windhoek, Dietrich denied attempting to rape his victim. He alleged that he awoke thinking the camp was under attack, and had fired blindly into the darkness. The killing of the Herero woman, he claimed, was an unfortunate accident. The court acquitted him, alleging that Dietrich was suffering from "tropical fever" and temporary insanity.

 

The murder aroused extraordinary interest in Hereroland, especially since the murdered woman had been the wife of the son of a Chief and the daughter of another. Everywhere the question was asked:

 

"Have white people the right

to shoot native women?"

 

Governor Leutwein intervened. He made the Public Prosecutor appeal Dietrich's acquittal. A second trial took place (before the colony's supreme court), and this time Dietrich was found guilty of manslaughter and imprisoned.

 

The move prompted violent objections of German settlers who considered Leutwein a "race traitor".

 

Rising Tension

 

In 1903, some of the Nama clans rose in revolt under the leadership of Hendrik Witbooi. A number of factors led the Herero to join them in January 1904.

 

(a) Land Rights

 

One of the major issues was land rights. In 1903 the Herero learned of a plan to divide their territory with a railway line and to set up reservations where they would be concentrated.

 

The Herero had already ceded more than a quarter of their 130,000 km2 (50,000 sq mi) territory to German colonists by 1903,  before the Otavi railway line running from the African coast to inland German settlements was completed.

 

Completion of this line would have made the German colonies much more accessible, and would have ushered in a new wave of Europeans into the area.

 

Historian Horst Drechsler states that there was discussion of establishing and placing the Herero in native reserves, and that this was further proof of the German colonists' sense of ownership over the land.

 

Drechsler illustrates the gap between the rights of a European and an African; the Reichskolonialbund (German Colonial League) held that, in regards to legal matters, the testimony of seven Africans was equivalent to that of one colonist.

 

(b) Racial Tensions

 

There were also racial tensions underlying these developments; the average German colonist viewed native Africans as a lowly source of cheap labour, and others welcomed their extermination.  The German settlers often referred to black Africans as "baboons" and treated them with contempt.

 

One missionary reported:

 

"The real cause of the bitterness among the Hereros

toward the Germans is without question the fact that

the average German looks down upon the natives as

being about on the same level as the higher primates

('baboon' being their favourite term for the natives),

and treat them like animals.

The settler holds that the native has a right to exist only

in so far as he is useful to the white man. This sense of

contempt led the settlers to commit violence against

the Hereros."

 

The contempt manifested itself particularly in the concubinage of native women. In a practice referred to in Südwesterdeutsch as Verkafferung, native women were taken by male European traders and ranchers both willingly and by force.

 

(c) Debt Collection

 

A new policy on debt collection, enforced in November 1903, also played a role in the uprising. For many years, the Herero population had fallen in the habit of borrowing money from colonist moneylenders at extremely high interest rates.

 

For a long time, much of this debt went uncollected, and it accumulated, as most Herero had no means to pay. In order to correct this growing problem, Governor Leutwein decreed with good intentions that all debts not paid within the following year would be voided.

 

In the absence of hard cash, traders often seized cattle, or whatever objects of value they could get their hands on, as collateral. This fostered a feeling of resentment towards the Germans on the part of the Herero people. Resentment escalated to hopelessness when they saw that German officials were sympathetic to the moneylenders who were about to lose what they were owed.

 

Revolts

 

In 1903, the Hereros saw an opportunity to revolt. At that time, there was a distant Khoisan tribe in the south called the Bondelzwarts, who resisted German demands to register their guns. The Bondelzwarts engaged in a firefight with the German authorities which led to three Germans being killed and a fourth wounded.

 

The situation deteriorated further, and the governor of the Herero colony, Major Theodor Leutwein, went south to take personal command, leaving almost no troops in the north.

 

The Herero revolted in early 1904, killing between 123 and 150 German settlers, as well as seven Boers and three women, in what Nils Ole Oermann calls a "desperate surprise attack".

 

The timing of their attack was carefully planned. After successfully asking a large Herero clan to surrender their weapons, Governor Leutwein was convinced that they and the rest of the native population were essentially pacified, and so withdrew half of the German troops stationed in the colony.

 

Led by Chief Samuel Maherero, the Herero surrounded Okahandja and cut railroad and telegraph links to Windhoek, the colonial capital.

 

Maharero then issued a manifesto in which he forbade his troops to kill any Englishmen, Boers, uninvolved peoples, women and children in general, or German missionaries. 

 

The Herero revolts catalysed a separate revolt and attack on Fort Namutoni in the north of the country a few weeks later by the Ondonga.

 

A Herero warrior interviewed by German authorities in 1895 had described his people's traditional way of dealing with suspected cattle rustlers, a treatment which, during the uprising, was regularly extended to German soldiers and civilians:

 

"We came across a few Khoisan whom of course

we killed. I myself helped to kill one of them.

-- First we cut off his ears, saying, 'You will never

hear Herero cattle lowing.'

-- Then we cut off his nose, saying, 'Never again

shall you smell Herero cattle.'

-- And then we cut off his lips, saying, 'You shall

never again taste Herero cattle.'

And finally we cut his throat."

 

According to Robert Gaudi:

 

"Leutwein knew that the wrath of the German Empire

was about to fall on them and hoped to soften the

blow. He sent desperate messages to Chief Samuel

Maherero in hopes of negotiating an end to the war.

In this, Leutwein acted on his own, heedless of the

prevailing mood in Germany, which called for bloody

revenge."

 

The Hereros, however, were emboldened by their success and had come to believe that the Germans were too cowardly to fight in the open. They rejected Leutwein's offers of peace.

 

One missionary wrote:

 

"The Germans are filled with fearful hate. I must really

call it a blood thirst against the Hereros. One hears

nothing but talk of 'cleaning up,' 'executing,' 'shooting

down to the last man,' 'no pardon,' etc."

 

According to Robert Gaudi:

 

"The Germans suffered more than defeat in the early

months of 1904; they suffered humiliation, their brilliant

modern army unable to defeat a rabble of 'half-naked

savages.'

Cries in the Reichstag, and from the Kaiser himself, for

total eradication of the Hereros grew strident. When a

leading member of the Social Democratic Party pointed

out that the Hereros were as human as any German and

possessed immortal souls, he was howled down by the

entire conservative side of the legislature."

 

Leutwein was forced to request reinforcements and an experienced officer from the German government in Berlin. Lieutenant-General Lothar von Trotha was appointed commander-in-chief (German: Oberbefehlshaber) of South West Africa, arriving with an expeditionary force of 10,000 troops on the 11th. June 1904.

 

Leutwein was subordinate to the civilian Colonial Department of the Prussian Foreign Office, which was supported by Chancellor Bernhard von Bülow, while General Trotha reported to the military German General Staff, which was supported by Emperor Wilhelm II.

 

Leutwein wanted to defeat the most determined Herero rebels and negotiate a surrender with the remainder in order to achieve a political settlement.  Trotha, however, planned to crush the native resistance through military force. He stated that:

 

"My intimate knowledge of many central African

nations (Bantu and others) has everywhere

convinced me of the necessity that the Negro

does not respect treaties, but only brute force."

 

By late spring of 1904, German troops were pouring into the colony. In August 1904, the main Herero forces were surrounded and crushed at the Battle of Waterberg. 

 

Genocide

 

In 1900, Kaiser Wilhelm II had been enraged by the killing of Baron Clemens von Ketteler, the Imperial German minister plenipotentiary in Beijing, during the Boxer Rebellion. The Kaiser took it as a personal insult from a people he viewed as racially inferior, all the more because of his obsession with the "Yellow Peril".

 

On the 27th. July 1900, the Kaiser gave the infamous Hunnenrede (Hun speech) in Bremerhaven to German soldiers being sent to Imperial China, ordering them to show the Boxers no mercy, and to behave like Attila's Huns.

 

General von Trotha had served in China, and was chosen in 1904 to command the expedition to German South West Africa precisely because of his record in China.

 

In 1904, the Kaiser was made furious by the latest revolt in his colonial empire by a people whom he also viewed as inferior, and took the Herero rebellion as a personal insult, just as he had viewed the Boxers' assassination of Baron von Ketteler.

 

The tactless and bloodthirsty language that Wilhelm II used about the Herero people in 1904 is strikingly similar to the language he had used about the Chinese Boxers in 1900. Nevertheless, the Kaiser denied, together with Chancellor von Bülow, von Trotha's request to quickly quell the rebellion.

 

No written order by Wilhelm II ordering or authorising genocide has survived. In February 1945 an Allied bombing raid destroyed the building housing all of the documents of the Prussian Army from the Imperial period.

 

Despite this fact, surviving documents indicate that Trotha used the same tactics in Namibia that he had used in China, only on a much vaster scale. It is also known that throughout the genocide, Trotha sent regular reports to both the General Staff and to the Kaiser.

 

Historian Jeremy-Sarkin Hughes believes that regardless of whether or not a written order was given, the Kaiser must have given General von Trotha verbal orders. According to Hughes, the fact that Trotha was decorated and not court-martialed after the genocide had become public knowledge lends support to the thesis that he was acting under orders.

 

General von Trotha stated his proposed solution to end the resistance of the Herero people in a letter, before the Battle of Waterberg:

 

"I believe that the nation as such should be annihilated,

or, if this is not possible by tactical measures, have to be

expelled from the country. This will be possible if the water-

holes from Grootfontein to Gobabis are occupied.

The constant movement of our troops will enable us to

find the small groups of this nation who have moved

backwards, and destroy them gradually."

 

Trotha's troops defeated 3,000–5,000 Herero combatants at the Battle of Waterberg on 11th. and 12th. August 1904, but were unable to encircle and annihilate the retreating survivors. 

 

The pursuing German forces prevented groups of Herero from breaking from the main body of the fleeing force, and pushed them further into the desert. As exhausted Herero fell to the ground, unable to go on, German soldiers killed men, women, and children. Jan Cloete, acting as a guide for the Germans, witnessed the atrocities committed by the German troops, and deposed the following statement: 

 

"I was present when the Herero were defeated in a

battle in the vicinity of Waterberg. After the battle all

men, women, and children who fell into German hands,

wounded or otherwise, were mercilessly put to death.

Then the Germans set off in pursuit of the rest, and all

those found by the wayside and in the sandveld were

shot down and bayoneted to death.

The mass of the Herero men were unarmed and thus

unable to offer resistance. They were just trying to get

away with their cattle."

 

A portion of the Herero escaped the Germans and went to the Omaheke Desert, hoping to reach British Bechuanaland; fewer than 1,000 Herero managed to get there, where they were granted asylum by the British authorities.

 

To prevent them from returning, Trotha ordered the desert to be sealed off. German patrols later found skeletons around holes 13 m (43 ft) deep that had been dug in a vain attempt to find water. Some sources also state that the German colonial army systematically poisoned desert water wells.

 

Maherero and 500–1,500 men crossed the Kalahari into Bechuanaland where he was accepted as a vassal of the Batswana chief Sekgoma.

 

On the 2nd. October 1904, Trotha issued a warning to the Herero:

 

"I, the great general of the German soldiers, send this

letter to the Herero. The Herero are German subjects

no longer. They have killed, stolen, cut off the ears

and other parts of the body of wounded soldiers, and

now are too cowardly to want to fight any longer.

I announce to the people that whoever hands me one

of the chiefs shall receive 1,000 marks, and 5,000

marks for Samuel Maherero.

The Herero nation must now leave the country. If it

refuses, I shall compel it to do so with the 'long tube'

[cannon].

Any Herero found inside the German frontier, with or

without a gun or cattle, will be executed. I shall spare

neither women nor children. I shall give the order to

drive them away and fire on them. Such are my words

to the Herero people."

 

Trotha further gave orders that:

 

"This proclamation is to be read to the troops at roll-call,

with the addition that the unit that catches a captain will

also receive the appropriate reward, and that the shooting

at women and children is to be understood as shooting

above their heads, so as to force them to run away.

I assume absolutely that this proclamation will result in

taking no more male prisoners, but will not degenerate

into atrocities against women and children. The latter will

run away if one shoots at them a couple of times. The

troops will remain conscious of the good reputation of

the German soldier." 

 

Trotha gave orders that captured Herero males were to be executed, while women and children were to be driven into the desert where their death from starvation and thirst was to be certain.

 

Trotha argued that there was no need to make exceptions for Herero women and children, since these would "infect German troops with their diseases."

 

Trotha explained that:

 

"The insurrection is and remains

the beginning of a racial struggle."

 

After the war, Trotha argued that his orders were necessary, writing in 1909 that:

 

"If I had made the small water holes accessible

to the womenfolk, I would run the risk of an African

catastrophe comparable to the Battle of Beresonia." 

 

The German general staff were aware of the atrocities that were taking place; its official publication, named Der Kampf, noted that:

 

"This bold enterprise shows up in the most brilliant

light the ruthless energy of the German command

in pursuing their beaten enemy.

No pains, no sacrifices were spared in eliminating

the last remnants of enemy resistance. Like a

wounded beast the enemy was tracked down from

one water-hole to the next, until finally he became

the victim of his own environment.

The arid Omaheke Desert was to complete what

the German army had begun: the extermination of

the Herero nation."

 

Alfred von Schlieffen (Chief of the Imperial German General Staff and architect of the Great War Schlieffen Plan) approved of Trotha's intentions in terms of a "racial struggle" and the need to wipe out the entire nation or to drive them out of the country, but had doubts about his strategy, preferring their surrender.

 

Governor Leutwein, later relieved of his duties, complained to Chancellor von Bülow about Trotha's actions, seeing the general's orders as intruding upon the civilian colonial jurisdiction, and ruining any chance of a political settlement. 

 

According to Professor Mahmood Mamdani of Columbia University, opposition to the policy of annihilation was largely due to the fact that colonial officials looked at the Herero people as a potential source of labour, and thus economically important.  For instance, Governor Leutwein wrote that:

 

"I do not concur with those fanatics who want to

see the Herero destroyed altogether. I would

consider such a move a grave mistake from an

economic point of view. We need the Herero as

cattle breeders, and especially as labourers.

 

Having no authority over the military, Chancellor Bülow could only advise Emperor Wilhelm II that:

 

"Trotha's actions are contrary to Christian and

humanitarian principle, economically devastating

and damaging to Germany's international

reputation". 

 

Upon the arrival of new orders at the end of 1904, prisoners were herded into labor camps, where they were given to private companies as slave labourers, or exploited as human guinea pigs in medical experiments.

 

Concentration Camps

 

Survivors of the massacre, the majority of whom were women and children, were eventually put in places like Shark Island concentration camp, where the German authorities forced them to work as slave labour for the German military and settlers.

 

All prisoners were categorised into groups fit and unfit for work, and pre-printed death certificates indicating "death by exhaustion following privation" were issued. The British government published their well-known account of the German genocide of the Nama and Herero peoples in 1918.

 

Many Herero and Nama died of disease, exhaustion, starvation and malnutrition. Estimates of the mortality rate at the camps are between 45% and 74%.

 

Food in the camps was extremely scarce, consisting of rice with no additions.  As the prisoners lacked pots and the rice they received was uncooked, it was indigestible. Horses and oxen that died in the camp were later distributed to the inmates as food. 

 

Dysentery and lung diseases were common.  Despite the living conditions, the prisoners were taken outside the camp every day for labour under harsh treatment by the German guards, while the sick were left without any medical assistance or nursing care.  Many Herero and Nama were worked to death.

 

Shootings, hangings, beatings, and other harsh treatment of the forced labourers (including use of sjamboks) were common. A sjambok is a long, stiff whip, originally made from rhinoceros hide.

 

A 28th. September 1905 article in the South African newspaper Cape Argus detailed some of the abuse with the heading:

 

"In German S. W. Africa: Further Startling

Allegations: Horrible Cruelty".

 

In an interview with Percival Griffith, "an accountant of profession, who owing to hard times, took up on transport work at Angra Pequena, Lüderitz", related his experiences:

 

"There are hundreds of them, mostly women and

children and a few old men. When they fall they are

sjamboked by the soldiers in charge of the gang,

with full force, until they get up.

On one occasion I saw a woman carrying a child

of under a year old slung at her back, and with a

heavy sack of grain on her head - she fell.

The corporal sjamboked her for certainly more

than four minutes and sjamboked the baby as well.

The woman struggled slowly to her feet, and went

on with her load.

She did not utter a sound the whole time, but the

baby cried very hard."

 

During the war, a number of people from the Cape (in modern-day South Africa) sought employment as transport riders for German troops in Namibia. Upon their return to the Cape, some of these people recounted their stories, including those of the imprisonment and genocide of the Herero and Nama people. Fred Cornell, an aspiring British diamond prospector, was in Lüderitz when the Shark Island concentration camp was being used. Cornell wrote of the camp:

 

"Cold – for the nights are often bitterly cold there –

hunger, thirst, exposure, disease and madness

claimed scores of victims every day, and cartloads

of their bodies were every day carted over to the

back beach, buried in a few inches of sand at low

tide, and as the tide came in the bodies went out,

food for the sharks."

 

Shark Island was the worst of the German South West African camps. Lüderitz lies in southern Namibia, flanked by desert and ocean. In the harbour lies Shark Island, which then was connected to the mainland by only a small causeway.

 

The island is now, as it was then, barren and characterised by solid rock carved into surreal formations by the ocean winds. The camp was placed on the far end of the relatively small island, where the prisoners would have suffered complete exposure to the strong winds that sweep Lüderitz for most of the year.

 

German Commander Ludwig von Estorff wrote in a report that approximately 1,700 prisoners (including 1,203 Nama) had died by April 1907.

 

In December 1906, four months after their arrival, 291 Nama died (a rate of more than nine people per day). Missionary reports put the death rate at 12–18 per day; as many as 80% of the prisoners sent to Shark Island eventually died there.

 

There are accusations of Herero women being coerced into sex slavery as a means of survival.

 

Trotha was opposed to contact between natives and settlers, believing that the insurrection was "the beginning of a racial struggle," and fearing that the colonists would be infected by native diseases. 

 

Benjamin Madley has concluded that although Shark Island is referred to as a concentration camp, it in fact functioned as an extermination camp or death camp.

 

Medical Experiments and Scientific Racism

 

Prisoners were used for medical experiments, and their illnesses or their recoveries from them were used for research.

 

Experiments on live prisoners were performed by Dr. Bofinger, who injected Herero who were suffering from scurvy with various substances including arsenic and opium; afterwards he researched the effects of these substances via autopsy.

 

Experimentation with the dead body parts of the prisoners was rife. Zoologist Leonhard Schultze (1872–1955) noted taking "body parts from fresh native corpses" which according to him, was "a welcome addition." He also noted that he could use prisoners for that purpose.

 

An estimated 300 skulls were sent to Germany for experimentation, in part from concentration camp prisoners. In October 2011, after three years of talks, the first 20 of an estimated 300 skulls stored in the museum of the Charité were returned to Namibia for burial. In 2014, 14 additional skulls were repatriated by the University of Freiburg.

 

The Number of Victims

 

A census conducted in 1905 revealed that 25,000 Herero remained in German South West Africa.

 

According to the Whitaker Report, the population of 80,000 Herero had been reduced to 15,000 "starving refugees" by 1907. In 'Colonial Genocide and Reparations Claims in the 21st. Century: The Socio-Legal Context of Claims under International Law by the Herero against Germany for Genocide in Namibia' by Jeremy Sarkin-Hughes, the number of 100,000 victims is given. Up to 80% of the indigenous population were killed.

 

A political cartoon on German South West Africa was run in 1906 with the following caption:

 

"Even if it hasn't brought in much profit and

there are no better quality goods on offer,

at least we can use it to set up a bone-

grinding plant."

 

Newspapers in 2004 reported 65,000 victims when announcing that Germany officially recognized the genocide.

 

Aftermath of the Genocide

 

With the closure of the concentration camps, all surviving Herero were distributed as labourers for settlers in the German colony. From that time on, all Herero over the age of seven were forced to wear a metal disc with their labour registration number. They were also banned from owning land or cattle, a necessity for pastoral society. 

 

About 19,000 German troops were engaged in the conflict, of which 3,000 saw combat. The rest were used for upkeep and administration.

 

The German losses were 676 soldiers killed in combat, 76 missing, and 689 dead from disease.  The Reiterdenkmal (English: Equestrian Monument) in Windhoek was erected in 1912 to celebrate the victory and to remember the fallen German soldiers and civilians. Until after Independence, no monument was built to the killed indigenous population. It remains a bone of contention in independent Namibia.

 

The campaign cost Germany 600 million marks. The normal annual subsidy to the colony was 14.5 million marks. In 1908, diamonds were discovered in the territory, and this did much to boost its prosperity, though it was short-lived. 

 

In 1915, during the Great War, the German colony was taken over and occupied by the Union of South Africa, which was victorious in the South West Africa campaign. South Africa received a League of Nations mandate over South West Africa on the 17th. December 1920.

 

Link Between the Herero Genocide and the Holocaust

 

The Herero genocide has commanded the attention of historians who study issues of continuity between the Herero genocide and The Holocaust of WWII. It is argued that the Herero genocide set a precedent in Imperial Germany that would later be followed by Nazi Germany's establishment of death camps.

 

According to Benjamin Madley, the German experience in South West Africa was a crucial precursor to Nazi colonialism and genocide. He argues that personal connections, literature, and public debates served as conduits for communicating colonialist and genocidal ideas and methods from the colony to Germany.

 

Tony Barta, a research associate at La Trobe University, argues that the Herero genocide was an inspiration for Hitler in his war against the Jews, Slavs, Romani, and others whom he described as "non-Aryans".

 

According to Clarence Lusane, Eugen Fischer's medical experiments can be seen as a testing ground for medical procedures which were later followed during the Nazi Holocaust.

 

Fischer later became chancellor of the University of Berlin, where he taught medicine to Nazi physicians. Otmar von Verschuer was a student of Fischer; Verschuer himself had a prominent pupil, Josef Mengele.

 

Franz Ritter von Epp, who was later responsible for the liquidation of virtually all Bavarian Jews and Roma as governor of Bavaria, took part in the Herero and Nama genocide.

 

Mahmood Mamdani argues that the links between the Herero genocide and the Holocaust are beyond the execution of an annihilation policy and the establishment of concentration camps as there are also ideological similarities in the conduct of both genocides. He focuses on a written statement by General Trotha:

 

"I destroy the African tribes with streams

of blood. Only following this cleansing can

something new emerge, which will remain." 

 

Mamdani takes note of the similarity between the aims of the General and of the Nazis. According to Mamdani, in both cases there was a Social Darwinist notion of "cleansing", after which "something new" would "emerge". 

 

Reconciliation

 

In 1985, the United Nations' Whitaker Report classified the massacres as an attempt to exterminate the Herero and Nama peoples of South West Africa, and therefore one of the earliest cases of genocide in the 20th. century.

 

In 1998, German President Roman Herzog visited Namibia and met Herero leaders. Chief Munjuku Nguvauva demanded a public apology and compensation. Herzog expressed regret but stopped short of an apology. He pointed out that international law requiring reparation did not exist in 1907, but he undertook to take the Herero petition back to the German government.

 

On the 16th. August 2004, on the 100th, anniversary of the start of the genocide, a member of the German government, Heidemarie Wieczorek-Zeul, Germany's Federal Minister for Economic Development and Cooperation, officially apologised and expressed grief about the genocide, declaring in a speech that:

 

"We Germans accept our historical and

moral responsibility and the guilt incurred

by Germans at that time.

 

She ruled out paying special compensation, but promised continued economic aid for Namibia which in 2004 amounted to $14M a year. This amount has been significantly increased since then, with the budget for the years 2016–17 allocating a sum total of €138M in monetary support payments.

 

The Trotha family travelled to Omaruru in October 2007 by invitation of the royal Herero chiefs and publicly apologised for the actions of their relative. Wolf-Thilo von Trotha said,

 

"We, the von Trotha family, are deeply ashamed

of the terrible events that took place 100 years

ago. Human rights were grossly abused that time."

 

Negotiations and Agreement

 

The Herero filed a lawsuit in the United States in 2001 demanding reparations from the German government and Deutsche Bank, which financed the German government and companies in Southern Africa.

 

With a complaint filed with the United States District Court for the Southern District of New York in January 2017, descendants of the Herero and Nama people sued Germany for damages in the United States. The plaintiffs sued under the Alien Tort Statute, a 1789 U.S. law often invoked in human rights cases. Their proposed class-action lawsuit sought unspecified sums for thousands of descendants of the victims, for the "incalculable damages" that were caused.

 

Germany seeks to rely on its state immunity as implemented in US law as the Foreign Sovereign Immunities Act, arguing that, as a sovereign nation, it cannot be sued in US courts in relation to its acts outside the United States. In March 2019, the judge dismissed the claims due to the exceptions to sovereign immunity being too narrow for the case.

 

In September 2020, the Second Circuit stated that the claimants did not prove that money used to buy property in New York could be traced back to wealth resulting from the seized property, and therefore the lawsuit could not overcome Germany's immunity. In June 2021, the Supreme Court declined to hear a petition to revive the case.

 

Germany, while admitting brutality in Namibia, at first refused to call it a "genocide", claiming that the term only became international law in 1945.

 

However, in July 2015, then foreign minister Frank-Walter Steinmeier issued a political guideline stating that the massacre should be referred to as a "war crime and a genocide". Bundestag president Norbert Lammert wrote an article in Die Zeit that same month referring to the events as a genocide. These events paved the way for negotiations with Namibia.

 

In 2015, the German government began negotiations with Namibia over a possible apology, and by 2016, Germany committed itself to apologizing for the genocide, as well as to refer to the event as a genocide; but the actual declaration was postponed while negotiations stalled over questions of compensation.

 

On the 11th. August 2020, following negotiations over a potential compensation agreement between Germany and Namibia, President Hage Geingob of Namibia stated that the German government's offer was "not acceptable", while German envoy Ruprecht Polenz said:

 

"I am still optimistic that a

solution can be found."

 

On the 28th. May 2021, the German government announced that it was formally recognizing the atrocities committed as a genocide, following five years of negotiations. The declaration was made by foreign minister Heiko Maas, who also stated that Germany was asking Namibia and the descendants of the genocide victims for forgiveness.

 

In addition to recognizing the events as a genocide, Germany agreed to give as a "gesture of recognition of the immeasurable suffering" €1.1 billion in aid to the communities impacted by the genocide.

 

Following the announcement, the agreement needs to be ratified by both countries' parliaments, after which Germany will send its president, Frank-Walter Steinmeier, to officially apologize for the genocide. The nations agreed not to use the term "reparation" to describe the financial aid package.

 

The agreement was criticized by the chairman of the Namibian Genocide Association, Laidlaw Peringanda, who insisted that Germany should purchase their ancestral lands back from the descendants of the German settlers and return it to the Herero and Nama people.

 

The agreement was also criticized because negotiations were held solely between the German and Namibian governments, and did not include representatives of the Herero and Nama people.

 

Repatriation of the Skulls

 

Peter Katjavivi, a former Namibian ambassador to Germany, demanded in August 2008 that the skulls of Herero and Nama prisoners of the 1904–1908 uprising, which were taken to Germany for scientific research to claim the superiority of white Europeans over Africans, be returned to Namibia.

 

Katjavivi was reacting to a German television documentary which reported that its investigators had found more than 40 of these skulls at two German universities, among them probably the skull of a Nama chief who had died on Shark Island.

 

In September 2011 the skulls were returned to Namibia. In August 2018, Germany returned all of the remaining skulls and other human remains which were examined in Germany to scientifically promote white supremacy. This was the third such transfer, and shortly before it occurred, German Protestant bishop Petra Bosse-Huber stated:

 

"Today, we want to do what should have been

done many years ago – to give back to their

descendants the remains of people who

became victims of the first genocide of the

20th. century."

 

As part of the repatriation process, the German government announced on the 17th. May 2019 that it would return a stone symbol it took from Namibia in the 1900's.

 

The Genocide in the Media

 

-- A BBC documentary, 'Namibia – Genocide and the Second Reich' (2005), explores the Herero and Nama genocide and the circumstances surrounding it.

 

-- In the documentary '100 Years of Silence', filmmakers Halfdan Muurholm and Casper Erichsen portray a 23-year-old Herero woman, whose great-grandmother was raped by a German soldier. The documentary explores the past and the way Namibia deals with it now.

 

-- Mama Namibia, a historical novel by Mari Serebrov, provides two perspectives of the 1904 genocide in German South West Africa. The first is that of Jahohora, a 12-year-old Herero girl who survives on her own in the veld for two years after her family is killed by German soldiers. The second story is that of Kov, a Jewish doctor who volunteered to serve in the German military to prove his patriotism. As he witnesses the atrocities of the genocide, he rethinks his loyalty to the Fatherland.

 

-- Thomas Pynchon's novel 'V'. (1963) has a chapter that included recollections of the genocide; there are memories of events that took place in 1904 in various locations, including the Shark Island concentration camp.

 

-- Jackie Sibblies Drury's play, 'We Are Proud To Present a Presentation About the Herero of Namibia Between the Years 1884–1915', is about a group of actors developing a play about the Herero and Nama genocide.

Indischer Brunnen is a fountain at Luisenstädtischer Kanal in Kreuzberg, Berlin, Germany.

 

The Luisenstädtische Kanal is a historic inner-city canal in Berlin's Luisenstadt , which connected the Spree with the Landwehrkanal . It was opened in 1852 and ran through the later districts of Kreuzberg and Mitte . In 1926, the canal was filled in except for the angel basin and converted into a garden. With the construction of the Berlin Wall in 1961, the border between East and West Berlin ran along the northern part of the canal until 1990 . Since 1991, sections of the gardens, which have been destroyed since the Second World War, have been reconstructed.

 

In 1825, senior building officer Johann Carl Ludwig Schmid drew up a development plan for the Köpenicker Feld, the southern part of Luisenstadt. Even in these initial plans, which were never implemented, a north-south canal was planned for drainage and as a waterway. After Friedrich Wilhelm IV became King of Prussia in 1840, urban planning for Berlin was entrusted to the landscape architect and city planner Peter Joseph Lenné .

 

Based on Schmid's plans, Lenné designed a development plan that took better account of the space requirements of industrial and railway areas and was intended to be more socially balanced. He wanted to make the Landwehr Canal navigable and take over the connecting canal from the Landwehr Canal to the Spree that Schmid had already planned. For Lenné, the social tasks of urban planning were of great importance - he viewed green spaces for local recreation and streets and squares with high recreational value as necessary for a functioning urban district.

 

In this spirit, the Luisenstädtische Kanal should be more than just a waterway; rather, it should be a decorative street designed as a decorative center that forms the design center of the new city district. Lenné defined the course and design of the Luisenstadt Canal in his work Projected Jewelry and Borders of Berlin with the immediate surroundings, published in 1839/1840 .

 

Construction of the Luisenstädtischer Canal began in 1848, two years after the completion of the Landwehr Canal. The canal was intended to serve as a transport route for building materials, as urban drainage and to channel the floods of the Spree. Above all, however, the construction served as a job creation measure; around 5,000 workers were employed without any major technical aids. In October 1848 there were bloody riots among workers out of fear of losing their jobs to construction machinery.

 

The canal was 2.3 kilometers long, 22.5 meters wide and 1.5 meters deep at medium water. The clinker seawalls, which are atypical for Berlin, towered above the water level by around three meters. It had only a minimal gradient and was designed for ships with a load capacity of up to 175 tons . The waterfront promenade was planted with “Kaiser linden ” trees. At the point where the canal flowed through what was then the Berlin customs wall , a new gate, the Wassertor, was also built in 1848.

 

The canal began at what was then Urbanhafen and ran in a northeasterly direction parallel to the street grid. It was divided by the Wassertorplatz , where there was a smaller pool, the Oranienplatz, the cast-iron Waldemar Bridge along Waldemarstrasse and a larger water basin, the Angel Pool. At the Engel Becken the canal branched off at a right angle to the east and ran in an arc to the northeast to the Cöpenick lock and the Spree. The lock was north of the Cöpenick Bridge . [1] It served to overcome the different water levels between the Spree and the Luisenstädtischen Canal and the Landwehr Canal and thus fulfilled the same purpose as the upper lock in the Landwehr Canal.

 

The angel pool is named after the archangel St. Michael , a copy of whose statue can now be found on the ridge at the front of St. Michael's Church . The original statue of the archangel, created by August Kiß , standing in flight towards the canal, was oriented towards the political “West” and was probably dismantled during the GDR era for ideological reasons. Saint Michael's Church is in ruins as a result of Allied air raids during World War II .

 

The relatively distinctive lines with the right-angled bends at the Urbanhafen and the Angel Basin were due to the layout of the city. From a shipping perspective it made little sense. The canal was created together with the late classicist buildings built on its banks and with them also formed an urban ensemble. It is of urban planning importance in that it was an attempt to use water as an urban design element.

shirley wilson and don burkley were probably the most photographed people there... the press loved the fact that they were unabashed in showing their emotions. most likely some of you have seen their picture on major websites or newspapers already.

  

Water in my lungs.

Zorki 4 / Industar 61

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The Postcard

 

A postcard bearing no publisher's name which was posted in London on Thursday the 23rd. August 1906 to:

 

Miss Humm,

Evelyn House,

Witham,

Essex.

 

The message on the back of the card was as follows:

 

"Dear N,

You will be surprised to know

I came home tonight (Thursday)

by the 5 o'clock train as mother

is very ill.

I shall return to Witham tomorrow

(Friday) by the 7.45.

Hope to see you at the station

if you are disengaged.

Tell you all when I see you.

Love from Gert".

 

The Royal Albert Hall

 

The Royal Albert Hall is a concert hall on the northern edge of South Kensington, London. One of the United Kingdom's most treasured and distinctive buildings, it is held in trust for the nation and managed by a registered charity which receives no government funding. It can seat 5,272 people.

 

The Royal Albert Hall has been affectionately named "The Nation's Village Hall".

 

Since the hall's opening by Queen Victoria in 1871, the world's leading artists from many performance genres have appeared on its stage. It is the venue for the Proms concerts, which have been held there every summer since 1941.

 

It is host to more than 390 shows in the main auditorium annually, including classical, rock and pop concerts, ballet, opera, film screenings with live orchestral accompaniment, sports, awards ceremonies, school and community events, and charity performances and banquets. A further 400 events are held each year in the non-auditorium areas.

 

The hall was originally supposed to have been called the Central Hall of Arts and Sciences, but the name was changed to the Royal Albert Hall of Arts and Sciences by Queen Victoria upon laying the Hall's foundation stone in 1867, in memory of her husband, Prince Albert, who had died six years earlier.

 

History of The Royal Albert Hall

 

The Royal Albert Hall in the 1800's

 

In 1851 the Great Exhibition, organised by Prince Albert, was held in Hyde Park, London. The Exhibition was a success, and this led Prince Albert to propose the creation of a group of permanent facilities for the public benefit, which came to be known as Albertopolis.

 

The Exhibition's Royal Commission bought Gore House, but it was slow to act, and in 1861 Prince Albert died without having seen his ideas come to fruition. However, a memorial was proposed for Hyde Park, with a Great Hall opposite.

 

The proposal was approved, and the site was purchased with some of the profits from the Exhibition. The Hall was designed by civil engineers Captain Francis Fowke and Major-General Henry Y. D. Scott of the Royal Engineers, and built by Lucas Brothers.

 

The designers were heavily influenced by ancient amphitheatres, but had also been exposed to the ideas of Gottfried Semper while he was working at the South Kensington Museum.

 

The recently opened Cirque d'Hiver in Paris was seen in the contemporary press as the design to outdo.

 

The Hall was constructed mainly of Fareham Red Brick, with terra cotta block decoration made by Gibbs and Canning Ltd. of Tamworth.

 

The dome (designed by Rowland Mason Ordish) was made of wrought iron and glazed. There was a trial assembly of the dome's iron framework in Manchester; then it was taken apart and transported to London by horse and cart.

 

When the time came for the supporting structure to be removed from the dome after reassembly in situ, only volunteers remained on-site in case the structure collapsed. It did drop – but only by five-sixteenths of an inch (8 mm).

 

The Hall was scheduled to be completed by Christmas Day 1870, and Queen Victoria visited a few weeks beforehand to inspect.

 

The official opening ceremony of the Royal Albert Hall was on the 29th. March 1871. A welcoming speech was given by Edward, the Prince of Wales because Queen Victoria was too overcome to speak;

 

"Her only recorded comment on the

Hall was that it reminded her of the

British constitution".

 

In the concert that followed, the Hall's acoustic problems immediately became apparent. Engineers first tried to remove the strong echo by suspending a canvas awning below the dome. This helped, and also sheltered concert-goers from the sun, but the problem was not solved - it used to be jokingly said:

 

"The Hall is the only place where

a British composer could be sure

of hearing his work twice".

 

In July 1871, French organist Camille Saint-Saëns performed Church Scene from Faust by Charles Gounod; The Orchestra described him as:

 

"An exceptional and distinguished

performer ... the effect was most

marvellous."

 

Initially lit by gas, the Hall contained a special system by which thousands of gas jets were lit within ten seconds. Though it was demonstrated as early as 1873 in the Hall, full electric lighting was not installed until 1888. During an early trial when a partial installation was made, one disgruntled patron wrote to The Times, declaring it to be:

 

"A very ghastly and unpleasant

innovation".

 

In May 1877, Richard Wagner conducted the first half of each of the eight concerts which made up the Grand Wagner Festival. After his turn with the baton, he handed it over to conductor Hans Richter and sat in a large armchair on the corner of the stage for the rest of each concert. Wagner's wife Cosima, the daughter of Hungarian virtuoso pianist and composer Franz Liszt, was among the audience.

 

The Wine Society was founded at the Hall on the 4th. August 1874, after large quantities of cask wine were found in the cellars. A series of lunches were held to publicise the wines, and General Henry Scott proposed a co-operative company to buy and sell wines.

 

The Royal Albert Hall in the 1900's

 

In 1906 Elsie Fogerty founded the Central School of Speech and Drama at the Hall, using its West Theatre, now the Elgar Room. The school moved to Swiss Cottage in north London in 1957. Whilst the school was based at the Royal Albert Hall, students who graduated from its classes included Judi Dench, Vanessa Redgrave, Lynn Redgrave, Harold Pinter, Laurence Olivier and Peggy Ashcroft.

 

In 1911 Russian pianist and composer Sergei Rachmaninoff performed at the Hall. The recital included his 'Prelude in C-sharp minor' and 'Elegie in E-flat minor'.

 

In 1933 German physicist Albert Einstein led the 'Einstein Meeting' at the hall for the Council for Assisting Refugee Academics, a British charity.

 

In 1936, the Hall was the scene of a giant rally celebrating the British Empire on the occasion of the centenary of Joseph Chamberlain's birth.

 

In October 1942, the Hall suffered minor damage during World War II bombing, but in general was left mostly untouched as German pilots used the distinctive structure as a landmark.

 

In 1949 the canvas awning was removed and replaced with fluted aluminium panels below the glass roof, in a new attempt to cure the echo. However the acoustics were not properly tackled until 1969 when large fibreglass acoustic diffusing discs (commonly referred to as "mushrooms" or "flying saucers") were installed below the ceiling.

 

In 1968, the Hall hosted the Eurovision Song Contest, and from 1969–1988 the Miss World contest was staged at the venue.

 

In 1995, Greek keyboardist Yanni performed a concert there for his World Tour; the concert was recorded under the name of Live at Royal Albert Hall.

 

From 1996 until 2004, the Hall underwent a programme of renovation and development supported by a £20 million grant from the Heritage Lottery Fund and £20m from Arts Council England to enable it to meet the demands of the next century of events and performances.

 

Thirty "discreet projects" were designed and supervised by the architecture and engineering firm BDP without disrupting events. These projects included improved ventilation to the auditorium, more bars and restaurants, improved seating, better technical facilities, and improved backstage areas. Internally, the Circle seating was rebuilt during June 1996 to provide more legroom, better access, and improved sightlines.

 

The Royal Albert Hall in the 2000's

 

The largest project of the ongoing renovation and development was the building of a new south porch – door 12, accommodating a first-floor restaurant, a new ground floor box office and a below-ground loading bay.

 

Although the exterior of the building was largely unchanged, the south steps leading down to Prince Consort Road were demolished to allow the construction of underground vehicle access and a loading bay with accommodation for three HGVs carrying all the equipment brought by shows.

 

The steps were then reconstructed around a new south porch, named The Meitar Foyer after a significant donation from Mr & Mrs Meitar. The porch was built on a similar scale and style to the three pre-existing porches at Doors 3, 6 and 9: these works were undertaken by Taylor Woodrow.

 

The original steps featured in the early scenes of the 1965 film The Ipcress File. On the 4th. June 2004, the project received the Europa Nostra Award for remarkable achievement.

 

The East (Door 3) and West (Door 9) porches were glazed, and new bars opened along with ramps to improve disabled access. The Stalls were rebuilt in a four-week period in 2000 using steel supports, thereby allowing more space underneath for two new bars.

 

1,534 unique pivoting seats were installed, with an addition of 180 prime seats. The Choirs were rebuilt at the same time.

 

The whole building was redecorated in a style that reinforces its Victorian identity. 43,000 sq. ft (4,000 m2) of new carpets were laid in the rooms, stairs, and corridors – specially woven with a border that follows the oval curve of the building.

 

Between 2002 and 2004, there was a major rebuilding of the great organ (known as the Voice of Jupiter), built by "Father" Henry Willis in 1871 and rebuilt by Harrison & Harrison in 1924 and 1933.

 

The rebuilding was performed by Mander Organs, and it is now the second-largest pipe organ in the British Isles with 9,997 pipes in 147 stops. The largest is the Grand Organ in Liverpool Cathedral which has 10,268 pipes.

 

The Royal Albert Hall in the 2010's

 

During the first half of 2011, changes were made to the backstage areas in order to relocate and increase the size of crew catering areas under the South Steps away from the stage and to create additional dressing rooms nearer to the stage.

 

During the summer of 2012, the staff canteen and some changing areas were expanded and refurbished. From January to May the Box Office area at Door 12 underwent further modernisation to include a new Café Bar on the ground floor, a new Box Office with shop counters, and additional toilets.

 

Upon opening it was renamed 'The Zvi and Ofra Meitar Porch and Foyer.' owing to a large donation from the couple.

 

In Autumn 2013, work began on replacing the Victorian steam heating system over three years and improving and cooling across the building. This work followed the summer Proms season during which temperatures were unusually high.

 

From January the Cafe Consort on the Grand Tier was closed permanently in preparation for a new restaurant at a cost of £1 million. Verdi – Italian Kitchen was officially opened on the 15th. April with a lunch or dinner menu of stone baked pizzas, pasta, and classic desserts.

 

Design of The Royal Albert Hall

 

The Hall, a Grade I listed building, is an ellipse in plan, with its external major and minor axis of 272 and 236 feet (83 and 72 meters. The great glass and wrought-iron dome roofing the Hall is 135 ft (41 m) high.

 

Below the Arena floor there is room for two 4000 gallon water tanks, which are used for shows that flood the arena like Madame Butterfly.

 

The Hall was originally designed with a capacity for 8,000 people, and has accommodated as many as 12,000 (although present-day safety restrictions mean the maximum permitted capacity is now 5,272, including standing in the Gallery.

 

Around the outside of the building is an 800–foot–long terracotta mosaic frieze, depicting "The Triumph of Arts and Sciences", in reference to the Hall's dedication. Above the frieze is an inscription in 12-inch-high (30 cm) terracotta letters that combine historical fact and Biblical quotations:

 

"This hall was erected for the advancement

of the arts and sciences and works of industry

of all nations in fulfilment of the intention of

Albert Prince Consort.

The site was purchased with the proceeds of

the Great Exhibition of the year MDCCCLI.

The first stone of the Hall was laid by Her

Majesty Queen Victoria on the twentieth day

of May MDCCCLXVII and it was opened by Her

Majesty the Twenty Ninth of March in the year

MDCCCLXXI.

Thine O Lord is the greatness and the power

and the glory and the victory and the majesty.

For all that is in the heaven and in the earth is

Thine. The wise and their works are in the hand

of God. Glory be to God on high and on earth

peace".

 

Events at The Royal Albert Hall

 

The first concert at the Hall was Arthur Sullivan's cantata On Shore and Sea, performed on the 1st. May 1871.

 

Many events are promoted by the Hall, and since the early 1970's promoter Raymond Gubbay has brought a range of events to the Hall including opera, ballet and classical music.

 

Events also include rock concerts, conferences, banquets, ballroom dancing, poetry recitals, educational talks, motor shows, ballet, opera, film screenings and circus shows.

 

The Royal Albert Hall has hosted many sporting events, including boxing, squash, table tennis, basketball, wrestling (including the first Sumo wrestling tournament to be held in London) as well as UFC 38 (the first UFC event to be held in the UK), tennis, and even a marathon.

 

The Hall first hosted boxing in 1918, when it hosted a tournament between British and American servicemen. There was a colour bar in place at the Hall, preventing black boxers from fighting there, between 1923 and 1932.

 

Greats of British boxing such as Frank Bruno, Prince Naseem Hamed, Henry Cooper and Lennox Lewis have all appeared at the venue. The Hall's boxing history was halted in 1999 when a court ordered that boxing and wrestling matches could no longer be held at the venue. In 2011 that decision was overturned. In 2019 Nicola Adams won the WBO Flyweight title which was the first fight for a world title at the venue since Marco Antonio Barrera took on Paul Lloyd in 1999.

 

On the 6th. April 1968, the Hall hosted the Eurovision Song Contest which was broadcast in colour for the first time. The first Miss World contest broadcast in colour was also staged at the venue in 1969, and remained at the Hall every year until 1989.

 

One notable event was a Pink Floyd concert held on the 26th. June 1969. On that night they were banned from ever playing at the Hall again after shooting cannons, nailing things to the stage, and having a man in a gorilla suit roam the audience.

 

At one point, Rick Wright went to the pipe organ and began to play "The End of the Beginning", the final part of "Saucerful of Secrets", joined by the brass section of the Royal Philharmonic Orchestra (led by the conductor, Norman Smith) and the ladies of the Ealing Central Amateur Choir. A portion of the pipe organ recording is included on Pink Floyd's album The Endless River.

 

On the 18th. June 1985, British Gothic rock band The Sisters of Mercy recorded their live video album Wake at the Hall.

 

Between 1996 and 2008, the Hall hosted the annual National Television Awards, all of which were hosted by Sir Trevor McDonald.

 

Benefit concerts include the 1997 Music for Montserrat concert, arranged and produced by George Martin. The event featured artists such as Phil Collins, Mark Knopfler, Sting, Elton John, Eric Clapton, and Paul McCartney.

 

In 2006, Pink Floyd guitarist David Gilmour performed at the Hall for the first time since Pink Floyd's 1969 ban. He performed as part of his On an Island Tour. The shows were filmed and used for the live video release, Remember That Night (2007).

 

Rock band The Killers recorded their first live album, Live from the Royal Albert Hall in July 2009.

 

On the 5th. April 2010, Swedish progressive metal band Opeth recorded In Live Concert at the Royal Albert Hall, as they became the first Death metal band ever to perform at the Hall. The concert was part of the band's Evolution XX: An Opeth Anthology tour, made in celebration of their 20th. anniversary.

 

In July 2011, Janet Jackson performed three sold-out shows as part of her Number Ones, Up Close and Personal World Tour.

 

On the 2nd. October 2011, the Hall staged the 25th.-anniversary performance of Andrew Lloyd Webber's The Phantom of the Opera, which was broadcast live to cinemas across the world and filmed for DVD.

 

Lloyd Webber, the original London cast including Sarah Brightman and Michael Crawford, and four previous actors of the titular character, among others, were in attendance – Brightman and the previous Phantoms (aside from Crawford) performed an encore.

 

On the 22nd. September 2011, Adele performed a one-night-only concert as part of her tour. The concert was filmed for DVD, and screened at cinemas in 26 cities around the world.

 

Her performance debuted at number one in the United States with 96,000 copies sold, the highest one-week tally for a music DVD in four years. After one week, it became the best-selling music DVD of 2011. As of the 28th. November 2012, it had surpassed sales of one million copies in the United States and sales of three million copies worldwide.

 

It was the first music DVD to surpass sales of one million in the USA since the Eagles' Farewell 1 Tour-Live from Melbourne in 2005.

 

The 2012 Sunflower Jam charity concert featured Queen guitarist Brian May performing alongside bassist John Paul Jones of Led Zeppelin, drummer Ian Paice of Deep Purple, and vocalists Bruce Dickinson of Iron Maiden, and Alice Cooper.

 

On the 24th. September 2012, Classic FM celebrated the 20th. anniversary of their launch with a concert at the Hall. The program featured live performances of works by Handel, Puccini, Rachmaninoff, Parry, Vaughan Williams, Tchaikovsky and Karl Jenkins who conducted his piece The Benedictus from The Armed Man.

 

On the 19th. November 2012, the Hall hosted the 100th.-anniversary performance of the Royal Variety Performance, attended by the HM Queen Elizabeth II and HRH Duke of Edinburgh, with boy-band One Direction among the performers.

 

During his Rattle That Lock Tour, David Gilmour performed at the Royal Albert Hall eleven times between September 2015 and September 2016, once in aid of the Teenage Cancer Trust.

 

On the 13th. November 2015, Canadian musician Devin Townsend recorded his second live album Ziltoid Live at the Royal Albert Hall.

 

Kylie Minogue performed at the Royal Albert Hall on the 11th. December 2015 and the 9th. - 10th. December 2016 as part of her "A Kylie Christmas" concert series.

 

On the 3rd. May 2016, singer-songwriter and Soundgarden vocalist Chris Cornell played at the Hall in what would become the last UK show of his life as part of his "Higher Truth" European tour.

 

Cornell performed stripped-back acoustic renditions from his back-catalogue to rave reviews, including songs from the likes of Soundgarden, Temple of the Dog, Audioslave and his solo work. Cornell died on the 18th. May 2017.

 

On the 22nd. April 2016, British rock band Bring Me the Horizon performed and recorded their Live at the Royal Albert Hall album, with accompaniment from the Parallax Orchestra conducted by Simon Dobson.

 

At a press conference held at the Hall in October 2016, Phil Collins announced his return to live performing with his Not Dead Yet Tour, which began in June 2017. The tour included five nights at the Hall which sold out in fifteen seconds.

 

In October 2017, American rock band Alter Bridge also recorded a live album accompanied by the Parallax Orchestra with Simon Dobson.

 

Also in 2017, the Hall hosted the 70th. British Academy Film Awards, often referred to as the BAFTAs, for the first time in 20 years, replacing the Royal Opera House at which the event had been held since 2008.

 

In 2018, WWE held its second United Kingdom Championship Tournament on the 18th. and 19th. June.

 

Also in 2018, the world premiere of PlayStation in Concert was organised at the Hall. It featured PlayStation game music from the 1990's up until then. It was arranged by Jim Fowler and performed by the Royal Philharmonic Orchestra.

 

In May 2019, Mariah Carey performed 3 shows as part of her Caution World Tour. Comedian Bill Burr filmed his 2019 special Paper Tiger at the Hall. In November 2020, One Direction member Niall Horan performed a one off live-streamed show in an empty Hall (during the COVID-19 pandemic) to raise money for charity.

 

Regular Events at the Royal Albert Hall

 

The Royal Choral Society

 

The Royal Choral Society is the longest-running regular performer at the Hall, having given its first performance as the Royal Albert Hall Choral Society on the 8th. May 1872. From 1876, it established the annual Good Friday performance of Handel's Messiah.

 

BBC Proms

 

The BBC Sir Henry Wood Promenade Concerts, known as "The Proms", is a popular annual eight-week summer season of daily classical music concerts and other events at the Hall.

 

In 1942, following the destruction of the Queen's Hall in an air raid, the Hall was chosen as the new venue for the proms. In 1944 with increased danger to the Hall, part of the proms were held in the Bedford Corn Exchange.

 

Following the end of World War II the proms continued in the Hall, and have done so annually every summer since. The event was founded in 1895, and now each season consists of over 70 concerts, in addition to a series of events at other venues across the United Kingdom on the last night.

 

In 2009, the total number of concerts reached 100 for the first time. Jiří Bělohlávek described The Proms as:

 

"The world's largest and most

democratic musical festival".

 

Proms is a term which arose from the original practice of the audience promenading, or strolling, in some areas during the concert. Proms concert-goers, particularly those who stand, are sometimes described as "Promenaders", but are most commonly referred to as "Prommers".

 

Tennis

 

Tennis was first played at the Hall in March 1970, and the ATP Champions Tour Masters has been played annually every December since 1997.

 

Classical Spectacular

 

Classical Spectacular, a Raymond Gubbay production, has been coming to the Hall since 1988. It combines popular classical music, lights and special effects.

 

Cirque du Soleil

 

Cirque du Soleil has performed annually, with a show being staged every January, since 2003. Cirque has had to adapt many of their touring shows to perform at the venue, modifying the set, usually built for arenas or big top tents instead.

 

Classic Brit Awards

 

Since 2000, the Classic Brit Awards has been hosted annually in May at the Hall. It is organised by the British Phonographic Industry.

 

Festival of Remembrance

 

The Royal British Legion Festival of Remembrance is held annually the day before Remembrance Sunday.

 

Institute of Directors

 

For 60 years the Institute of Directors' Annual Convention has been synonymous with the Hall, although in 2011 and 2012 it was held at indigO2.

 

The English National Ballet

 

Since 1998 the English National Ballet has had several specially staged arena summer seasons in partnership with the Hall and Raymond Gubbay. These include Strictly Gershwin, June 2008 and 2011, Swan Lake, June 2002, 2004, 2007, 2010 and 2013, Romeo & Juliet, June 2001 and 2005, and The Sleeping Beauty, April - June 2000.

 

Teenage Cancer Trust

 

Starting in the year 2000 the Teenage Cancer Trust has held annual charity concerts (with the exception of 2001). They started as a one-off event, but have expanded over the years to a week or more of evening events. Roger Daltrey of the Who has been intimately involved with the planning of the events.

 

Graduation Ceremonies

 

The Hall is used annually by the neighbouring Imperial College London and the Royal College of Art for graduation ceremonies. For several years the University of London and Kingston University also held their graduation ceremonies at the Hall.

 

Films, Premières and Live Orchestra Screenings

 

The venue has screened several films since the early silent days. It was the only London venue to show William Fox's The Queen of Sheba in the 1920's.

 

The Hall has hosted many premières, including the UK première of Fritz Lang's Die Nibelungen, 101 Dalmatians on the 4th. December 1996, the European première of Spandau Ballet's Soul Boys of the Western World, and three James Bond royal world premières - Die Another Day on the 18th. November 2002 (attended by Queen Elizabeth II and Prince Philip), Skyfall on the 23rd. October 2012 (attended by Charles, Prince of Wales and Camilla, Duchess of Cornwall), and Spectre on the 26th. October 2015 (attended by Prince William, Duke of Cambridge and Catherine, Duchess of Cambridge).

 

The Hall held the first 3D world première of Titanic 3D, on the 27th. March 2012, with James Cameron and Kate Winslet in attendance.

 

Since 2009, the Hall has also curated regular seasons of English-language film-and-live-orchestra screenings, including The Lord of the Rings trilogy, Gladiator, Star Trek, Star Trek Into Darkness, Interstellar, The Matrix, West Side Story, Breakfast at Tiffany's, Back to the Future, Jaws, Harry Potter and the Chamber of Secrets, and the world première of Titanic Live in Concert.

 

The only non-English-language movie to have been screened at the Hall is Baahubali: The Beginning (an Indian movie in Telugu and Tamil, but premiered with the Hindi dubbed version).

 

National Brass Band Championships of Great Britain

 

The National Brass Band Championships of Great Britain, one of the most prestigious prizes in the annual brass band contesting calendar, holds the Final of the Championship section at the Royal Albert Hall each October.

 

Beyond the Main Stage

 

The Hall hosts hundreds of events and activities beyond its main auditorium. There are regular free art exhibitions in the ground floor Amphi corridor, which can be viewed when attending events or on dedicated viewing dates.

 

Visitors can take a guided tour of the Hall on most days. The most common is the one-hour Grand Tour which includes most front-of-house areas, the auditorium, the Gallery and the Royal Retiring Room.

 

Other tours include Story of the Proms, Behind the Scenes, Inside Out and School tours.

 

Children's events include Storytelling and Music Sessions for ages four and under. These take place in the Door 9 Porch and Albert's Band sessions in the Elgar Room during school holidays.

 

"Live Music in Verdi" takes place in the Italian restaurant on a Friday night featuring different artists each week.

 

"Late Night Jazz" events in the Elgar Room, generally on a Thursday night, feature cabaret-style seating and a relaxed atmosphere with drinks available.

 

"Classical Coffee Mornings" are held on Sundays in the Elgar Room with musicians from the Royal College of Music accompanied with drinks and pastries.

 

Sunday brunch events take place in Verdi Italian restaurant and feature different genres of music.

 

Regular Performers at the Royal Albert Hall

 

Eric Clapton is a regular performer at the Hall. Since 1964, Clapton has performed at the Hall over 200 times, and has stated that performing at the venue is: "Like playing in my front room".

 

In December 1964, Clapton made his first appearance at the Hall with the Yardbirds. It was also the venue for his band Cream's farewell concerts in 1968 and reunion shows in 2005. He also instigated the Concert for George, which was held at the Hall on the 29th. November 2002 to pay tribute to Clapton's lifelong friend, former Beatle George Harrison. Clapton passed 200 shows at the Hall in 2015.

 

David Gilmour played at the Hall in support of two solo albums, while also releasing a live concert on September 2006 entitled Remember That Night which was recorded during his three nights playing at the Hall for his 2006 On an Island tour.

 

Notable guests were Robert Wyatt and David Bowie (who sang lead for "Arnold Layne" and "Comfortably Numb"). The live concert was televised by BBC One on the 9th. September 2007.

 

Gilmour returned to the Hall for four nights in September 2016 (where he was joined on stage by Benedict Cumberbatch for "Comfortably Numb"), having previously played five nights in 2015, to end his 34-day Rattle That Lock Tour. He also made an appearance on the 24th. April 2016 as part of the Teenage Cancer Trust event.

 

Shirley Bassey is one of the Hall's most prolific female headline performers, having appeared many times at the Hall since the 1970's. In 2001, she sang "Happy Birthday" for the Duke of Edinburgh's 80th. birthday concert. In 2007, she sang at Fashion Rocks in aid of the Prince's Trust.

 

On the 30th. March 2011, she sang at a gala celebrating the 80th. birthday of Mikhail Gorbachev. In May 2011, she performed at the Classic Brit Awards, singing "Goldfinger" in tribute to the recently deceased composer John Barry. On the 20th. June 2011, she returned and sang "Diamonds Are Forever" and "Goldfinger", accompanied by the Royal Philharmonic Orchestra, as the climax to the memorial concert for Barry.

 

James Last appeared 90 times at the Hall between 1973 and 2015, making him the most frequent non–British performer to have played the venue.

 

Education and Outreach Programme

 

The Hall's education and outreach programme engages with more than 200,000 people a year. It includes workshops for local teenagers led by musicians such as Foals, Jake Bugg, Emeli Sandé, Nicola Benedetti, Alison Balsom and First Aid Kit, innovative science and maths lessons, visits to local residential homes from the venue's in-house group, Albert's Band, under the 'Songbook' banner, and the Friendship Matinee: an orchestral concert for community groups, with £5 admission.

 

Mis-labellings

 

A famous and widely bootlegged concert by Bob Dylan at the Free Trade Hall in Manchester on the 17th. May 1966 was mistakenly labelled the "Royal Albert Hall Concert".

 

In 1998, Columbia Records released an official recording, The Bootleg Series Vol. 4: Bob Dylan Live 1966, The "Royal Albert Hall" Concert. It maintains the erroneous title but does include details of the actual location.

 

Recordings from the Royal Albert Hall concerts on the 26th. and 27th. May 1966 were finally released by the artist in 2016 as The Real Royal Albert Hall 1966 Concert.

 

Another concert mislabelled as being at the Hall was by Creedence Clearwater Revival. An album by them entitled The Royal Albert Hall Concert was released in 1980. When Fantasy Records discovered the show on the album actually took place at the Oakland Coliseum, it retitled the album The Concert.

 

Pop Culture References

 

A large mural by Peter Blake, entitled Appearing at the Royal Albert Hall, is displayed in the Hall's Café Bar. Unveiled in April 2014, it shows more than 400 famous figures who have appeared on the stage.

 

In 1955, English film director Alfred Hitchcock filmed the climax of The Man Who Knew Too Much at the Hall. The 15-minute sequence featured James Stewart, Doris Day and composer Bernard Herrmann, and was filmed partly in the Queen's Box.

 

Hitchcock was a long-time patron of the Hall and had already set the finale of his 1927 film, The Ring at the Hall, as well as his initial version of The Man Who Knew Too Much, starring Leslie Banks, Edna Best and Peter Lorre.

 

Other notable films shot at the Hall include Major Barbara, Love Story, The Seventh Veil, The Ipcress File, A Touch of Class, Shine, and Spice World.

 

In the song "A Day in the Life" by the Beatles, the Albert Hall is mentioned. The verse goes as follows:

 

"I read the news today, oh boy

four thousand holes in Blackburn, Lancashire

and though the holes were rather small

they had to count them all

now they know how many holes it takes to fill the Albert Hall

I'd love to turn you on".

 

The song "Session Man" by The Kinks references the Hall:

 

"He never will forget at all

The day he played at Albert Hall".

 

In the song "Shame" by Robbie Williams and Gary Barlow, Barlow mentions the Hall in his verse:

 

"I read your mind and tried to call,

my tears could fill the Albert Hall".

 

René Pineton de Chambrun

 

So what else happened on the day that Gert posted the card?

 

Well, the 23rd. August 1906 marked the birth in Paris of René Aldebert Pineton de Chambrun. He was a French-American aristocrat, lawyer, businessman and author.

 

He practised law at the Court of Appeals of Paris and the New York State Bar Association.

 

He was the author of several books about World War II. He served as legal counsel to his father-in-law, Vichy France Prime Minister Pierre Laval.

 

He defended Coco Chanel in her lawsuit against Pierre Wertheimer over her marketing rights to Chanel No. 5.

 

He was the chairman of Baccarat, the crystal manufacturer, from 1960 to 1992.

 

Death

 

René died in Paris on the 19th. May 2002,

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based historical facts. BEWARE!

 

Some background:

The Chance Vought F4U Corsair was an American fighter aircraft that saw service primarily in World War II and the Korean War.

 

The Corsair had been designed as a carrier-based aircraft, but its difficult carrier landing performance rendered the Corsair unsuitable for Navy use until the carrier landing issues were overcome when used by the British Fleet Air Arm.

 

The Corsair thus came to and retained prominence in its area of greatest deployment: land based use by the U.S. Marines. The role of the dominant U.S. carrier based fighter in the second part of the war was thus filled by the Grumman F6F Hellcat, powered by the same Double Wasp engine first flown on the Corsair's first prototype in 1940.

 

The Corsair served to a lesser degree in the U.S. Navy. As well as the U.S. and British use the Corsair was also used by the Royal New Zealand Air Force, the French Navy Aéronavale and other, smaller, air forces until the 1960s.

 

One of these were the Air Forces of Paraguay. Land-locked Paraguay first formed a flying branch of it's Army in 1927, and today's Fuerza Aérea Paraguaya (FAP) saw it's formation in 1946. Being surrounded by friendly countries and economic problems does not allow the FAP to operate a substantial combat aircraft fleet however, and the Corsairs were low budget start for the young air force.

 

The Corsairs for Paraguay were up to the late WWII F4U-5 standard, but lacked the naval equipment (e. g. the arrester hook, even though the wing folding mechanism was retained) since these machines were to be deployed purely from land bases and primarily as fighters.

For the Paraguayan Air Force, the machines were also outfitted with special Curtiss Electric constant-speed propellers of 146 in (3.7 m) in diameter with deeper blades, optimized for “hot and high” use.

 

The F4U-5 itself was a design modification of the F4U-4 and first flown on 21st of December 1945. It was intended to increase the F4U-4 Corsair's overall performance and incorporate many Corsair pilots' suggestions. It featured a more powerful Pratt and Whitney R-2800-32(E) engine with a two-stage supercharger, rated at a maximum of 2,850 hp (2,130 kW), recognizable through the twin cheek air intakes fairings alongside the cowling. This Corsair type was also flown by the Argentine Navy and Honduras’ Air Force.

 

Other improvements included automatic blower controls, cowl flaps, intercooler doors and oil cooler for the engine, spring tabs for the elevators and rudder, a completely modernized cockpit, a completely retractable tail wheel as well as heated cannon bays and pitot head. The cowling was lowered two degrees to help with forward visibility, but perhaps most striking as the first variant to feature all-metal wings. Paraguay bought 22 new machines in 1947, which became operational with 1º Escuadrón de Caza 'Guaraní' in early 1949.

 

Towards the end of their career the Corsairs even saw hot action when Paraguayan Forces became involved in the U.S. American operation ‘Power Pack’ in 1965, when U.S. President Lyndon B. Johnson, convinced of the defeat of the Dominican Republic’s Loyalist forces and fearing the creation of "a second Cuba" on America's doorstep, ordered U.S. forces to restore order.

 

The decision to intervene militarily in the Dominican Republic was Lyndon Johnson's personal decision. All civilian advisers had recommended against immediate intervention hoping that the Loyalist side could bring an end to the civil war, but the United States decided to interpose its forces between the rebels and those of the junta, thereby effecting a ceasefire.

 

The United States could then ask the Organization of American States to negotiate a political settlement between the opposing factions.

"Operation Power Pack", began when the U.S. Marine Corps entered Santo Domingo, Dominican Republic, on April 28, 1965, in the Dominican Civil War. Marine Medium Helicopter squadron HMM-264, from the deck of the USS Boxer, airlifted 530 U.S. Marines of the 3rd Battalion of the 6th Marine Regiment into Santo Domingo.

 

The Inter-American Peace Force (IAPF) was established by the Organization of American States on 23 May 1965, after the American intervention. It was composed of over 42,600 United States military personnel, plus Brazilian, Honduran, Paraguayan, Nicaraguan, Costa Rican and El Salvadorian personnel.

 

Until the end of the American intervention in September 1966, when the 1st Brigade of the 82nd Airborne, the last remaining American unit in the country, was withdrawn, the FAP Corsairs frequently patrolled the Dominican air space or flew escorts for the American supply flights and paratrooper transports.

 

After that, the Brazilian government took over the operation from the United States in 1966 and the IAPF was disbanded in 1967, what also marked the end of the F4U’s service in the Forza Aérea Paraguaya.

  

General characteristics

Crew: 1 pilot

Length: 33 ft 8 in (10.2 m)

Wingspan: 41 ft 0 in (12.5 m)

WS Folded: 17 ft 0.5 in (5.2 m)

Height: 14 ft 9 in (4.50 m)

Empty weight: 9,205 lb (4,174 kg)

Loaded weight: 12,405 lb (5,626 kg)

 

Powerplant:

1 × Pratt & Whitney R-2800-32(E) radial engine,

rated at a maximum power of 2,850 hp (2,130 kW)

 

Performance:

Maximum speed: 453 mph (395 kn, 731 km/h)

Range: 897 mi (602 nmi/1.115 km)

Service ceiling: 41,500ft (12,649 m)

Rate of climb: 3,870ft/min (19.7 m/s)

 

Armament:

4× 0.79 in (20 mm) M2 cannon plus up to 4.000 pounds (1.800 kg) external ordnance,

incl. up to 10× 5" (12.7 cm) high velocity aircraft rockets, bombs or drop tanks

  

The kit and its assembly:

I am not certain what struck me when I started this one. It’s actually the leftover Italeri F4U-7 that I recently bought just for the French markings (for the ‘Bourrasque’ whif), which was still left on the work bench. Wondering about the type’s late Middle and South American operators I suddenly had Paraguay on the radar, no idea why.

 

Checking the country’s air force history I found that it was just a small air arm, and that the roundels resemble French markings a lot. A deep search in the decal box revealed some suitable roundels, and from that things evolved gradually…

 

As mentioned before, F4Us in smaller American air arms’ service is nothing exotic, so this one would be subtle. Hence I decided not to mess too much with the kit. It was basically built OOB, only changes were:

• Using the F4U-5 cowling that comes with the kit

• Lowering the flaps for added drama

• A different, cuffed propeller from a Hobby Boss P-47D with deeper blades

• The single OOB exhaust pipes were replaced by thin styrene tubes

• The arrester hook disappeared, as well as its opening behind the tail wheel

 

Since this would become a pure fighter I did not put any HVARs or bombs under the wings, but the OOB drop tanks were used.

 

The kit itself is nicely detailed, with engraved panels, and goes together well. Only issues I had were mounting the cowling, where the intakes run into nowhere and need some putty assistance, and the wing part needed some filling at the fuselage intersection.

  

Painting and marking:

Exotic realism was the intention, and painting this one was more fun than building it, even though this whif was to be kept rather subtle and unflashy. And how to paint a Paraguayan aircraft?

 

For inspiration I took a look at aerial landscape photographs of the country, and since the machines were supposed to be bought directly from the USA I decided to apply the classic USAF SEA scheme on the Corsair. It’s a perfect match, and the USAF scheme looks a bit weird on the naval bird. I like that!

 

Operation “Power Pack” was another historical fact that would match the type’s fictional service time frame with Paraguay: The South-American country actually did take part in the Dominican Republic intervention as a part of the Inter-American Peace Force, but not with aircraft or the way I cooked it up. Anyway, the IAPF duty would be a good reason for extra markings on the Corsair, so that it would look less Vietnam-esque.

 

The SEA scheme colors are partly authentic FS tones: the greens, FS 34102 and 34079, are ModelMaster Authentic tones. The tan, originally FS 30219, is a slightly darker tone, "French Earth Brown", also from ModelMaster. The undersides, originally FS 36622, were painted with FS 16515 (Canadian Voodoo Grey), which is a tad darker, too, and more blue-ish.

 

On top of that a light black ink wash was applied, in order to emphasize details and add a worn look, plus light dry-brushing for panel shading with lighter tones.

The oil stains were painted with thinned dark grey stains, the exhaust soot with matt black. Furthermore, some dry-brushing with Aluminum simulates chipped/flaked paint in some areas, but not too much.

 

All interior surfaces were painted in a Zinc Chromate Primer tone - I used Humbrol 159 as basic tone (not as "loud" as the treu tone), plus some dry-brusing with RLM 02.

 

All markings were puzzled together from the decals archive. The FAP roundels are a selection of various French roundels without the typical yellow rim and with very dark blue dots in the middle. The roundels’ size is relatively big – but I think that a mission like the IFAP would call for quick and clear identification? This was also the reason for adding the “IFAP” markings – a simple detail that pushes the whif beyond the ordinary and helps telling a story. ;) The flag on the fin is an early WWII RAF flash, turned by 90°, with a tiny, yellow star added in the middle.

 

The aircraft code “1-2.05” is fictional, but conceptually based on a real world FAP T-33. The “FAP” on the fin was created from single letter decals, as well as the “IFAP” on the flanks and under the wings.

Finally the kit received a coat of matt acrylic varnish.

  

A spontaneous, exotic and somehow disturbingly convincing what-if aircraft model? Surely one that won’t turn heads, but rather have them scratched. ;)

Documentary Trailer "The One Who Holds Sovereignty Over Everything" | The Rise and Fall of Nations

Is the rise and fall of a country or nation the result of human actions? Is it a natural law? What kind of mystery is contained within? Exactly who commands the rise and fall of a country or nation? The Christian musical documentary The One Who Holds Sovereignty Over Everything will soon reveal the mystery!

Terms of use

Barcelona

No chance to photograph new smoke patterns, so I'm playing with some in the archive.

Strobist info:

ISO 400

f10

1/60

24 mm

CyberSync triggers for a Nikon SB-80DX at full power into a 24" reflector umbrella

30 or so shots composited in Photoshop

 

Nice On Black

 

Explored!

 

I did this for my friend and his father that take their plane out almost every weekend.

 

Both my friend and his dad have a series of photos by Eric Long (a National Air & Space Museum photographer) of the shuttle Enterprise, an SR-71 and an Air France Concorde. I was only able to find one example of these photos online, and it is here.

 

I had suggested that it would be fun to shoot their Beechcraft in the same style that Eric Long used for the world-famous aircraft, and my friend thought it was a brilliant idea and wanted to give a print to his dad for Father's Day.

 

And off we went to the airfield where they keep the plane....

 

The plane was kept in a hangar, and we shot the entire plane without moving it. We had to wait for the sun to almost set, because my strobe and umbrella setup was not powerful enough to overcome the sunlight.

 

I set the camera on a tripod, and placed the tripod on top of a table, and then used a ladder to check the composition. I then used a radio shutter release to take each shot, while the camera had a radio strobe trigger that would fire the flash in my hand as I walked around the plane. This is a composite of about 30 photographs.

  

youtu.be/nTnkLTRR6v8

Hammer Film Productions’ 1959 The Mummy (not so much a remake of the 1932 film as a composite of all five Universal mummy movies) is everything all those über-famous Universal Studios flicks from the 30’s and 40’s should have been, but mostly weren’t. This is perhaps an unfair comparison, as Hammer had an extra 15-30 years to overcome the staginess that plagued so many very old movies, but considering how far The Mummy towers over even its contemporaries, I really think there must be something more at work than time alone. If I had to guess, I’d say that something is a combination of pacing, an unusually astute script, and top-notch performances from Peter Cushing and Christopher Lee, who in this film acts the pants off just about everybody in Hollywood today, using his eyes alone.

 

After more than 40 years, the story of this film probably offers no surprises, but here goes. The year is 1895, and the famous archaeologist Stephen Banning (Felix Aylmer) is in Egypt with his brother Joseph (Raymond Huntley, from The Ghost Train and So Evil My Love) and his son John (a startlingly young Cushing), excavating what he hopes is the long-lost tomb of the 20th-dynasty princess Anankha. John is currently unable to take full part in the dig, because he broke his leg some five days earlier, but he is determined to stay in the field-- he has no intention of missing the excitement in the event that his father really has found Anankha’s tomb. Just after the Bannings’ laborers finally break through the layers of rubble blocking the entrance, a well-dressed Egyptian man (George Pastell, Hammer’s favorite ethnic actor-- we’ll later learn that the character’s name is Mehmed Akhim) arrives to warn the Bannings of a curse laid upon the tomb in ancient times. Stephen thinks this curse to be nothing but ridiculous superstition, and enters the tomb anyway, his brother at his side.

 

The tomb proves to be all that he had hoped. Not only is it really the tomb of Anankha, it has miraculously been spared the depredations of the 4000 years’ worth of grave robbers who ravaged so many of the ancient tombs. Anankha’s mummy is there, along with her vast fortune in grave-goods, including a hitherto-considered-legendary text called the Scroll of Life, the latter preserved in a cartouche-shaped box inlaid with lapis lazuli. Stephen sends Joseph to tell John of the discovery, and the younger Banning brother hurries away. Moments after Joseph has left the tomb, however, he hears his brother screaming within. When he reaches Stephen’s side, the latter man has collapsed across the princess’s sarcophagus, and looks to be in deep shock, muttering incoherently to himself and seemingly oblivious to his surroundings.

 

Three years later, John has come to see his father at the nursing home to which he has been confined since that day in Egypt. For the first time in all those years, the elder Banning has emerged from his catatonia, and asked to see his son. The reason for Stephen’s concern stems from what he saw back in the tomb. The way he tells it, he did not have a stroke (the doctors’ best guess as to his affliction). Rather, as he read aloud the text of the Scroll of Life, the ancient incantations brought to life a mummy (Anankha’s? Someone else’s?), which attacked him, bringing on his present debility. Stephen is unshakably convinced that this living mummy is now coming to England to kill him, along with Joseph and John, who were accomplices in his violation of the tomb. John takes the old man’s ramblings as well as could be asked (though, watching him, one gets a clear sense of “I came all the way out here for this?!”), and tries to persuade him that he is mistaken, and is simply suffering from an attack of nerves. Disgusted at his son’s disbelief, Stephen sends him away.

 

Not much time has passed, however, before we begin seeing evidence that Stephen knew what he was talking about. A pair of cartmen are sitting in a tavern, discussing over drinks their current assignment. Apparently a “foreigner” has commissioned them to transport a crateful of ancient Egyptian relics to his newly-acquired home in the countryside about half a mile away from the tavern. The trip to the house takes them past Stephen’s nursing home, which doubles as an insane asylum, just as the asylum’s alarm begins to sound. Afraid that the alarm heralds the escape of some dangerous lunatic, the cartmen whip their horses to a higher speed, despite the worsening condition of the road ahead. Predictably, the cart hits a massive bump in the road, causing their employer’s crate to fall overboard into a deep bog. The cartmen don’t much care; at this point, they just want to get away from the asylum.

 

The next day, the police are questioning one of the cartmen as they attempt to dredge up the crate. Just then, the “foreigner” who hired them shows up to see what all the fuss is about. You probably don’t need me to tell you that this man is none other than Mehmed Akhim. Mehmed is suspiciously unconcerned about the fate of his relics. I don’t know about you, but if I’d just lost thousands of pounds’ worth of irreplaceable Egyptian artifacts because of the clumsiness of the movers, I’d be pretty fucking pissed. But not Mehmed; he just nods his head and goes back home when the police inform him that his crate is in all probability irrecoverable.

 

He comes back that night, though, with a familiar-looking papyrus in his hands, and begins to read it over the bog. The incantation is full of worrisome phrases like, “Make supple these limbs, and strong these sinews, and give them not to corruption,” and it is rather less than surprising that the recitation results in Christopher Lee, wrapped in bandages and clotted with mud, rising from the bog. Mehmed Akhim instructs the mummy to seek out and destroy those who have desecrated Princess Anankha’s grave, and the next thing we know, the moldy old hulk is smashing his way into Stephen Banning’s hospital cell to strangle him.

 

Now, it should be fairly obvious that Christopher Lee is not Princess Ananakha, so some explanation is clearly in order. Back in 20th dynasty days, Anankha made a pilgrimage to the Temple of Karnack to perform some important religious observance or other. She never reached the temple alive. Her actual fate remains unknown, but her body was recovered by Kharis, priest of the Temple of Karnack (Lee), and was buried with all the grandeur due a princess and a priestess-- with one exception. Instead of following the customary practice of sending the body back to the royal capital for interment, Kharis had Anankha buried locally, in a location known only to him and to the builders of the tomb-- all of whom he immediately had killed. The reason for Kharis’s departure from orthodoxy was that the priest was in love with the princess, but was kept from her by her religious vows. The trick is that Anankha’s vows were only binding during her lifetime. With her death, she was released from them, and was free to do what she wished. The ever-resourceful Kharis was not troubled by the obstacle that the princess’s death would seem to present to a fulfilling relationship, because he possessed the Scroll of Life, whose incantations held the power to raise the dead. So he naturally wanted to keep the body of his love close by. Unfortunately for Kharis, he was discovered before he could complete the spell, and sentenced to be buried alive in Anankha’s tomb. Before he died, a spell was placed over him pressing him into service to stand guard over Anankha forever.

 

The collision course with Kharis on which that spell places the Bannings should be obvious, and the main outlines of the film’s principal conflict should be equally so. The complication that will get us to the all-important scene in which the mummy staggers off into the night carrying a beautiful, unconscious girl is similarly predictable. John Banning’s wife, Isabel (Yvonne Furneaux) bears a striking resemblance to Anankha. I’m sure you see where this is going.

 

The thing is, though, that The Mummy suffers not a bit from all this predictability. Sure, all but the most dim-witted viewers will be two or three steps ahead of the film the entire time, but in this case, that somehow adds to the film’s effectiveness. Watching The Mummy is like watching a complex but graceful and elegant machine at work. You already know what the end result will be, but the pleasure is in seeing the process itself. The Mummy’s predictability is the predictability of rightness rather than of intellectual laziness, and the only misstep in the entire film is the conspicuous lack of an explanation for Isabel’s unconsciousness when the mummy absconds with her-- one moment, we see her menaced by the mummy, the next, we see it carry her through the door. Sure, several obvious explanations present themselves, but something in the structure of the scene makes it seem like we were supposed to see her faint or be knocked out or whatever. But it’s a minor flaw, and is vastly outweighed by the film’s many strengths. Especially satisfying is the way screenwriter Jimmy Sangster weaves together all the best elements from The Mummy, The Mummy’s Hand, The Mummy’s Tomb, The Mummy’s Ghost, and The Mummy’s Curse into a narrative far more coherent and compelling than those upon which it was based. Though much longer than any of the Universal films, and more deliberately paced than any but the original The Mummy, this version holds the viewer’s attention in a way that none of its models do-- not even the ones that are only an hour long! Finally, even if this version of The Mummy had nothing else to recommend it, it could still succeed on the strength of the awesome screen presence of Christopher Lee. Even with scarcely any dialogue (and none at all as the mummy), Lee dominates the film, even upstaging Peter Cushing for once. His Kharis is the only living mummy ever filmed that doesn’t make you say, “why the fuck doesn’t anybody just go around him and toss a match at him from behind?”-- in a way that Boris Karloff, Tom Tyler, and Lon Chaney Jr. never could, Lee makes the mummy seem genuinely threatening. It’s going to take a lot more than zillion-dollar CGI visual effects to make a mummy film that can stand up to this one.

   

blog. facebook.

"In each of us lie good and bad, light and dark, art and pain, choice and regret, cruelty and sacrifice. We’re each of us our own chiaroscuro, our own bit of illusion fighting to emerge into something solid, something real. We’ve got to forgive ourselves that. I must remember to forgive myself. Because there is a lot of grey to work with. No one can live in the light all the time."

not sure how I feel about this one, either. hmph.

 

By a moment. I had to go cry for a few minutes after saw them sitting there singing Jim Croce.

I was happy to catch this.

 

Canon Av-1

Lomography 800 speed film

 

by the time it got to dinnertime it was a dark grey overcast ,i had to pump up iso to 1250 to overcome it .quite impressed with the result to

Furniture

Central nave and altar

The oldest piece of furniture that can be found in the church today is the Classicist high altar by the Tyrolean sculptor Josef Stumpf. The altar structure consists essentially of two pillars standing on pedestals with Ionic capitals bearing a triangular pediment. Directly below the gable is an ornamental decorative frieze with floral motifs and angel heads. The gable itself carries in its center the Baroque symbol of God: a triangle with an eye in the middle, surrounded by a halo. The altar is flanked by two statues of apostles, probably by the Kufstein sculptor Kaspar Bichler (19th century). From the altar on the right, there is Peter, recognizable by the keys in his hand, and on the left, Paul, identified with the sword and gospel in his hands.

The altarpiece stems from the Tyrolean artist Josef Arnold the Elder (1788-1879) and shows the patron saint of the church (St. Vitus) as a martyr before Mary and Christ. As a martyr, besides the laurel wreath above his head, he also displays one of his attributes - the kettle of boiling hot oil. Arnold's style is a mixture of Classical and Romantic elements: the clothes, posture, facial expressions and gestures of the figures are reminiscent of Heinrich Friedrich Füger, while the coloring is reminiscent of the Nazarenes. In addition to the altarpiece, St. Vitus also houses two other paintings by Josef Arnold the Elder. On the one hand a representation of the Madonna with St. Barbara and St. Catherine of Alexandria on the left side altar, on the other a painting of St. Sebastian, whose wounds are being cared for by the widow of the martyr Kastulus, on the right side altar. All three paintings are from around 1840.

From the wall paintings of the artist Rudolf Stolz from the year 1929 in the vault were those from the first to the third yoke in the nave, two in the gallery and one below the gallery in the entrance area. The first yoke of the nave shows four Old Testament prophets: Daniel, David, Jeremiah, and Isaiah. Each of the prophets holds a banner in his hand, on it quotes from the Bible.

Daniel: "Seventy annual weeks are fixed"

David: "Let us rejoice the Lord our Savior"

Jeremiah: "O ye all ye that pass by, see if a sorrow is equal to my sorrow"

Isaiah: "Behold the maiden shall conceive and give birth to a son, his name shall be Emanuel"

The second yoke shows the four evangelists on the basis of their assigned symbols and inscriptions. In addition, there are various representations about it. In the center of this yoke, embedded in a hole, there is a Holy Spirit dove, surrounded by a golden radiant wreath. Saint John the Baptist is found above the evangelist Mark (Leo), opposite him - above the evangelist Luke (Taurus) - his father, Zacharias. About the evangelist Matthew (winged man) one recognizes Mary at the cradle of Christ, backed by the Bethlehemite star and last, opposite her, above the evangelist John (eagle) Christ with an open book in his hand, on which the Greek letters Alpha and Omega are read. The Greek letters refer to a biblical verse after Revelation 22:13: "I am the Alpha and the Omega, the first and the last, the beginning and the end".

Finally, in the vault of the third yoke of the nave, there is a ciphered representation of the Four Last Things. An emaciated figure, wrapped in a death-line, who seems to float away from a grave, stands for death. A trumpet-blowing angel refers to the Last Judgment (see Rev 8: 6-11,19). The risen Christ with the flag of victory in his hand represents heaven. The Archangel Michael, who is just overcoming the dragon, the symbol of Lucifer and all evil, refers to hell. On the shield of the archangel are written the words, "Who is like God" - the meaning of his original Hebrew name.

The vault of the organ loft also contains the depiction of a harp-playing angel playing a violin. Below the violin playing angel is in a banner "Praise the Lord you angels of the Lord" (Dan 3,59 EU) and below the harp playing angel "Glory to God in the high" (Lk, 14 EU, see also Vulgate, Luke 2:14: "Gloria in excelsis Deo"). The last mural of Rudolf Stolz can be found in the area of ​​the main entrance of the church, below the gallery. It shows Christ surrounded by two mothers and seven children.

Otherwise, there are two medieval grave slabs within the church of St. Vitus with relief depictions of the deceased and their coats of arms on it.

 

Ausstattung

Mittelschiff und Altar

Das älteste Mobiliarstück, welches heute in der Kirche zu finden ist, stellt der klassizistische Hochaltar des Tiroler Bildhauers Josef Stumpf dar. Dar Altaraufbau besteht im Wesentlichen aus zwei auf Postamenten stehenden Säulen mit ionischen Kapitellen, welchen einen Dreiecksgiebel tragen. Direkt unterhalb des Giebels findet sich ein ornamentaler Zierfries mit floralen Motiven und Engelsköpfen. Der Giebel selbst trägt in seinem Zentrum das aus dem Barock stammende Symbol für Gott: ein Dreieck mit einem Auge in der Mitte, umgeben von einem Strahlenkranz. Flankiert wird der Altar von zwei Apostelstatuen, welche vermutlich vom Kufsteiner Bildhauer Kaspar Bichler (19. Jahrhundert) stammen. Vom Altar aus gesehen rechts findet sich Petrus, erkennbar an den Schlüsseln in seiner Hand, und links Paulus, zu identifizieren anhand des Schwertes und des Evangeliums in seinen Händen.

Das Altargemälde stammt vom Tiroler Künstler Josef Arnold dem Älteren (1788–1879) und zeigt den Titelheiligen der Kirche (Hl. Vitus) als Märtyrer vor Maria und Christus. Als Märtyrer weist ihn neben dem Lorbeerkranz über seinem Haupt auch eines seiner Attribute aus – der Kessel mit siedend heißem Öl. Arnolds Stil ist eine Mischung aus klassizistischen und romantischen Elementen: Kleidung, Haltung, Mimik und Gestik der Figuren erinnern an Heinrich Friedrich Füger, das Kolorit hingegen an die Nazarener. St. Vitus beherbergt neben dem Altarbild noch zwei weitere Gemälde Josef Arnolds d. Ä. Zum einen eine Darstellung der Madonna mit der Heiligen Barbara und der Heiligen Katharina von Alexandrien am linken Seitenaltar, zum anderen ein Gemälde des Heiligen Sebastian, dessen Wunden gerade von der Witwe des Märtyrers Kastulus gepflegt werden, am rechten Seitenaltar. Alle drei Gemälde stammen aus der Zeit um 1840.

Von den Wandmalereien des Künstlers Rudolf Stolz aus dem Jahr 1929 im Gewölbe erhielten sich jene vom ersten bis zum dritten Joch im Mittelschiff, zwei in der Empore und eine unterhalb der Empore im Eingangsbereich. Das erste Joch des Mittelschiffes zeigt vier alttestamentliche Propheten: Daniel, David, Jeremia und Jesaja. Jeder der Propheten hält ein Spruchband in Händen, darauf Zitate aus der Bibel.

Daniel: „Siebzig Jahreswochen sind festgesetzt“

David: „Kommet lasset uns frohlocken dem Herrn unserem Heiland“

Jeremia: „O ihr alle die ihr vorübergehet, schauet, ob ein Schmerz gleich sei meinem Schmerze“

Jesaja: „Siehe die Jungfrau wird empfangen und einen Sohn gebären, sein Name wird sein Emanuel“

Das zweite Joch zeigt die vier Evangelisten anhand den ihnen zugeordneten Symbolen und namentlicher Inschriften. Zudem finden sich darüber verschiedene Darstellungen. Im Zentrum dieses Joches, eingelassen in ein Loch, findet sich eine Heiliggeist-Taube, umgeben von einem goldenen Strahlenkranz. Über dem Evangelisten Markus (Löwe) findet sich der Heilige Johannes der Täufer, ihm gegenüber – oberhalb des Evangelisten Lukas (Stier) – sein Vater, Zacharias. Über dem Evangelisten Matthäus (geflügelter Mensch) erkennt man Maria an der Wiege Christi, hinterfangen vom bethlehemitischen Stern und als Letztes, ihr gegenüber, oberhalb des Evangelisten Johannes (Adler) Christus mit einem offenen Buch in der Hand, auf welchem die griechischen Buchstaben Alpha und Omega zu lesen sind. Die griechischen Buchstaben beziehen sich auf einen biblischen Vers nach Off. 22,13: „Ich bin das Alpha und das Omega, der Erste und der Letzte, der Anfang und das Ende“.

Im Gewölbe des dritten Joches des Mittelschiffes schließlich findet sich eine chiffrierte Darstellung der Vier letzten Dinge. Eine ausgemergelte, in ein Totenlinnen gehüllte Gestalt, die einem Grab zu entschweben scheint, steht für den Tod. Ein Posaune blasender Engel verweist auf das Jüngste Gericht (s. Off. 8,6–11,19). Der auferstande Christus mit der Siegesflagge in der Hand repräsentiert den Himmel. Der Erzengel Michael, welcher gerade den Drachen, Sinnbild Luzifers und alles Bösen, überwindet, verweist auf die Hölle. Auf dem Schild des Erzengels stehen die Worte „Wer ist wie Gott“ geschrieben – die Bedeutung seines ursprünglich hebräischen Namens.

Im Gewölbe der Orgelempore finden sich weiters die Darstellung eines Harfe spielenden und eines Geige spielenden Engels. Unterhalb des Geige spielenden Engels steht in einem Spruchband „Preiset den Herrn ihr Engel des Herrn“ (Dan 3,59 EU) und unterhalb des Harfe spielenden Engels „Ehre sei Gott in der Höhe“ (Lk ,14 EU; s. auch Vulgata, Lk 2,14: „Gloria in excelsis Deo“). Das letzte Wandgemälde des Rudolf Stolz findet sich im Bereich des Haupteingangs der Kirche, unterhalb der Empore. Es zeigt Christus umgeben von zwei Müttern und sieben Kindern.

Ansonsten finden sich innerhalb der Kirche St. Vitus noch zwei mittelalterliche Grabplatten mit Reliefdarstellungen der Verstorbenen und ihrer Wappen darauf.

de.wikipedia.org/wiki/Pfarrkirche_Kufstein-St._Vitus

Vyksa,2013

Overcome

Liberty is the moral imperative to act in a just and responsible way. Freedom, on the other hand, is an external force that enables us to do what we want

appointed Women's Convention Morning Preacher.

Mother Sweetie Salome Love Joy Williams Little. Bishop Frank ClemmonsBishop Ithel Clemmons Pauline Clemmons. Was her sister AND Brothers Childern but they were family with the love of Christ

Historic First Church of God in Christ, Brooklyn, NY as well as Church of God in Christ Cathedral, home of Wells Memorial Church of God in Christ, Bishop Frank Clemmons, the late Founder and Pastor of Historic First, 221 Kingston Avenue, Brooklyn, NY 11213 (from January 1924 until September 1990) was born in Washington, North Carolina, September 6, 1894 Queen name came from Queen Easter little her grand mother Aunt Sweetie . THIS NAME is also in Alex Haley Queen , Queens Mothers Name Was Easter

Easter was a slave Girl on the Andrew Jackson farm. and the story continue in me .. Queen Jackson why was i name that ,.

It was during a time of great confusion, war, political struggles, and protest against racial injustice, that I arose as a mother in Israel and Supervisor of New York, Southeast.

These were the turbulent 1960's. In 1961 the Church of God in Christ had experienced the departing of their first General Overseer Bishop Charles H. Mason. In 1963, President John F. Kennedy was killed by assassination. in 1968 A People of hope lost a great freedom leader, Dr. Martin Luther King, and let us not forget the thousands of lives lost in the Vietnam War.

In the early 1960's I was asked to help Bishop I. G. Glover and his wife to get Victory Temple C.O.G.I.C. on the move. I started a choir there was their first pianist. I put together my program to help with the work. During the summer of 1965 I was doing rare field work with Bishop I. G. Glover called asking me to fill the office of the State Supervisor of the New York southeast. There had been confusion in the state and a split had occurred. Before accepting the office, I spoke with my pastor, from my home church, Bishop Frank Clemmons, and with State Mother Maydie Payton to make sure I had their permission.

These were the dark years, yet light did shine throughout he darkness. A people began to work together for the fulfillment of a dream, and through prayer many barriers were broken.

President Johnson was now in office, and the Church of God in Christ was struggling to regain its composure. A accepted my promotion and was licensed by International Supervisor, Mother Annie Bailey. My father's name is Dempsey Williams, Sr., who wed my mother Sarah. I wed an Elder named Adam Little. We had one child named Miriam Joy Little. thats Queen E.Jackson mother.

 

It was during these days that Mother Little sent a letter to to President Johnson asking him to call the nation to prayer. She has a copy of the letter that was mailed back in September of 1965, it reads like this:

 

Dear President.

 

Thus saith the Lord to me, Mrs. S. Little to ask the President of United States to call the people of this country to prayer each day. Send out a proclamation, to sound an alarm or ring bells or blow a whistle or traveling pray that God will turn away wrath from us and have mercy and give us peace, because much evil is fast approaching.

 

Your Servant Praying for the Nations,

 

Mrs. S. Little History of the PCCNA

Memphis 1994: Miracle and Mandate

Dr. Vinson Synan

 

It was a day never to be forgotten in the annals of American Pentecostalism‚October 18, 1994‚when the Spirit moved in Memphis to end decades of racial separation and open doors to a new era of cooperation and fellowship between African-American and white Pentecostals. At the time, it was called the ìMemphis Miracleî by those gathered in Memphis as well as in the national press which hailed the historic importance of the event.

 

It was called a miracle because it ended decades of formal separation between the predominantly black and white Pentecostal churches in America. In its beginnings, the Pentecostal movement inherited the interracial ethos of the Holiness Movement at the turn of the century. One of the miracles of the Azusa Street revival was the testimony that ìthe color line was washed away in the Blood." Here in the worldwide cradle of the movement a black man, William J. Seymour, served as pastor of a small black church in Los Angeles, where from 1906 to 1909, thousands of people of all races gathered to received the baptism in the Holy Spirit with the accompanying evidence of speaking in tongues. Often black hands were laid upon white heads to pray down the power of Pentecost. From Azusa Street the movement spread to the nations and continents of the world.

 

In the beginning, practically all the Pentecostal movements and churches in America were inter-racial with many having thriving black leaders and churches. But from 1908 to 1924, one by one, most churches bowed to the American system of segregation by separating into racially-segregated fellowships. In ìJim Crowî America, segregation in all areas of life ruled the day. Gradually Seymourís Azusa Street dream of openness and equality faded into historical memory.

 

The PFNA

The separation of black and white Pentecostals was formalized in 1948 with the creation of the all-white Pentecostal Fellowship of North America (PFNA) in Des Moines, Iowa. As incredible as it seems today, no black churches were invited. The races continued to drift further and further apart.

 

But by the 1990s the climate had changed drastically in the United States. The civil rights movements and legislation of the 1950s and 60s swept away the last vestiges of legal ìJim Crowî segregation in American life. Schools were integrated. Many doors were opened for all to enter into American public life. Most churches, however, remained segregated and out of touch with these currents. The year 1948 also saw the beginnings of the salvation-healing crusades of Oral Roberts and other Pentecostal evangelists. Both blacks and whites flocked together to the big tent services. Along with Billy Graham, Oral Roberts and other Pentecostal evangelists refused to seat the races in separate areas. Although the churches remained separate, there was more interracial worship among blacks and whites who flocked together to the big tent services.

 

The advent of the charismatic movement in 1960 and the creation of the Society for Pentecostal Studies (SPS) in 1970 brought more contacts between black and white Pentecostals. The congresses sponsored by the North American Renewal Service Committee (NARSC) in the 1980s and 1990s also brought many black and white Pentecostal leaders together for the first time while serving on the Steering Committee to plan the massive charismatic rallies in New Orleans, Indianapolis and Orlando.

 

The Architects Of Unity

The leaders, who above all, brought the races together in Memphis in 1994 were Bishop Ithiel Clemmons of the Church of God in Christ (COGIC), and Bishop Bernard E. Underwood of the International Pentecostal Holiness Church. These men had met while serving on the NARSC board planning the New Orleans Congress of 1987. With great trust and mutual dedication, these two men were able to lay the groundwork for the 1994 meeting in Memphis.

 

The process began when Underwood was elected to head the PFNA in 1991. At that time he purposed in his heart to use his term to end the racial divide between the Pentecostal churches. On March 6, 1992, the Board of Administration voted unanimously to ìpursue the possibility of reconciliation with our African-American brethren.î After this, there were four important meetings on the road to Memphis.

 

The first meeting was on July 31, 1992, in Dallas, Texas, in the DFW Hyatt Regency Hotel where COGIC Bishop O. T. Jones captivated the PFNA leaders with his wit and wisdom. The second meeting was held in Phoenix, Arizona, on January 4-5, 1993, where COGIC pastor Reuben Anderson from Compton, California (represented Bishop Charles Blake) played a key role in bringing understanding of the challenges of urban ministries in America. The third session convened at the PFNA annual meeting in Atlanta, Georgia, on October 25-27, 1993. Here, Jack Hayford of the International Church of the Foursquare Gospel and Bishop Gilbert Patterson, of the Church of God in Christ, strongly affirmed the plans for reconciliation. A fourth meeting in Memphis in January 1994 became known as the ì20/20 Meetingî because 20 whites and 20 blacks joined to plan the climactic conference that was planned for October 1994 in Memphis. There, it was hoped, the old PFNA could be laid to rest in order to birth a new fellowship without racial or ethnic boundaries.

 

The Memphis Miracle

When the delegates arrived in Memphis on October 17, 1994, there was an electric air of expectation that something wonderful was about to happen. The conference theme was ìPentecostal Partners: A Reconciliation Strategy for 21st Century Ministry.î Over 3,000 persons attended the evening sessions in the Dixon-Meyers Hall of the Cook Convention Center in downtown Memphis. Everyone was aware of the racial strife in Memphis where Martin Luther King, Jr. was assassinated in 1968. Here, it was hoped, a great racial healing would take place. The night services reflected the tremendous work done by the local committee in the months before the gathering. Bishop Gilbert Patterson of the Temple of Deliverance Church of God in Christ, and Samuel Middlebrook, Pastor of the Raleigh Assembly of God in Memphis, co-chaired the committee. Although both men had pastored in the same city for 29 years, they had never met. The Memphis project brought them together.

 

The morning sessions were remarkable for the honesty and candor of the papers that were presented by a team of leading Pentecostal scholars. These included Dr. Cecil M. Robeck, Jr. of Fuller Theological Seminary and the Assemblies of God, Dr. Leonard Lovett of the Church of God in Christ, Dr. William Turner of Duke University and the United Holy Church, and Dr. Vinson Synan of Regent University and the Pentecostal Holiness Church. In these sessions, the sad history of separation, racism and neglect was laid bare before the 1,000 or more leaders assembled. These sometimes chilling confessions brought a stark sense of past injustice and the absolute need of repentance and reconciliation. The evening worship sessions were full of Pentecostal fire and fervor as Bishop Patterson, Billy Joe Daugherty and Jack Hayford preached rousing sermons to the receptive crowds.

 

The climactic moment, however, came in the scholarís session on the afternoon of October 18, after Bishop Blake tearfully told the delegates, ìBrothers and Sisters, I commit my love to you. There are problems down the road, but a strong commitment to love will overcome them all.î Suddenly there was a sweeping move of the Holy Spirit over the entire assembly. A young black brother uttered a spirited message in tongues after which Jack Hayford hurried to the microphone to give the interpretation. He began by saying, ìFor the Lord would speak to you this day, by the tongue, by the quickening of the Spirit, and he would sayî:

 

My sons and my daughters, look if you will from the heavenward side of things, and see where you have been ‚ two, separate streams, that is, streams as at flood tide. For I have poured out of my Spirit upon you and flooded you with grace in both your circles of gathering and fellowship. But as streams at flood tide, nonetheless, the waters have been muddied to some degree. Those of desperate thirst have come, nonetheless, for muddy water is better than none at all.

 

My sons and my daughters, if you will look and see that there are some not come to drink because of what they have seen. You have not been aware of it, for only heaven has seen those who would doubt what flowed in your midst, because of the waters muddied having been soiled by the clay of your humanness, not by your crudity, lucidity, or intentionality, but by the clay of your humanness the river has been made impure.

 

But look. Look, for I, by my Spirit, am flowing the two streams into one. And the two becoming one, if you can see from the heaven side of things, are being purified and not only is there a new purity coming in your midst, but there will be multitudes more who will gather at this one mighty river because they will see the purity of the reality of my love manifest in you. And so, know that as heaven observes and tells us what is taking place, there is reason for you to rejoice and prepare yourself for here shall be multitudes more than ever before come to this joint surging of my grace among you, says the Lord.

 

Immediately, a white pastor appeared in the wings of the backstage with a towel and basin of water. His name was Donald Evans, an Assemblies of God pastor from Tampa, Florida. When he explained that the Lord had called him to wash the feet of a black leader as a sign of repentance, he was given access to the platform. In a moment of tearful contrition, he washed the feet of Bishop Clemmons while begging forgiveness for the sins of the whites against their black brothers and sisters. A wave of weeping swept over the auditorium. Then, Bishop Blake approached Thomas Trask, General Superintendent of the Assemblies of God, and tearfully washed his feet as a sign of repentance for any animosity blacks had harbored against their white brothers and sisters. This was the climactic moment of the conference. Everyone sensed that this was the final seal of Holy Spirit approval from the heart of God over the proceedings. In an emotional speech the next day, Dr. Paul Walker of the Church of God (Cleveland, TN) called this event, ìthe Miracle in Memphis,î a name that struck and made headlines around the world.

 

That afternoon, the members of the old PFNA gathered for the final session of its history. In a very short session, a motion was carried to dissolve the old, all-white organization in favor of a new entity that would be birthed the next day. But more reconciliation was yet to come!

 

When the new constitution was read to the delegates on October 19, a new name was proposed for he group-Pentecostal Churches of North America (PCNA). It was suggested that the governing board of the new group have equal numbers of blacks and whites and that denominational charter memberships would be welcomed that very day. But before the constitution came before the assembly for a vote, Pastor Billy Joe Daugherty of Tulsaís Victory Christian Center asked the delegates to include the word ìCharismaticî in the new name. Over a hastily-called luncheon meeting of the ìRestructuring Committee,î it was agreed that those Christians who thought of themselves as ìCharismaticsî would also be invited to join. When the vote was taken, the body unanimously voted to call the new organization the Pentecostal and Charismatic Churches of North America (PCCNA). Thus the Memphis Miracle included the beginning of healing between Pentecostals and Charismatics as well as between blacks and whites.

 

Another milestone of the day was the unanimous adoption of a ìRacial Reconciliation Manifestoî that was drafted by Bishop Ithiel Clemmons, Dr. Cecil M. Robeck, Jr., Dr. Leonard Lovett, and Dr. Harold D. Hunter. In this historic document, the new PCCNA pledged to ìoppose racism prophetically in all its various manifestationsî and to be ìvigilant in the struggle.î They further agreed to ìconfess that racism is a sin and as a blight must be condemnedÖî while promising to ìseek partnerships and exchange pulpits with persons of a different hueÖin the spirit of our Blessed Lord who prayed that we might be one.î

 

After this, the election of officers took place with Bishop Clemmons chosen as Chairman and Bishop Underwood as Vice-Chairman. Also elected to the Board was Bishop Barbara Amos, whose election demonstrated the resolve of the new organization to bridge the gender gap as well. The other officers represented a balance of blacks and whites from the constituent membership.

 

The Memphis Mandate

The subsequent meetings of the PCCNA in Memphis in 1996 and Washington, D.C., in 1997 have shown that the road to racial reconciliation in America will not be short or easy. Everyone agrees that there is much more to be done and much to overcome. The incredible ìMemphis Miracleî has now become the ìMemphis Mandateî. All Spirit-filled believers must join in a crusade of love and good will to show the world that when the Spirit moves, those who have been baptized in the Holy Spirit will move forward to bring the lost to Christ, and to full ministry and fellowship, in churches that have no racial, ethnic or gender barriers.

 

Dr. Vinson Synan, Dean of Regent University School of Divinity, has served as an advisor to the PCCNA Executive. Author of the widely-read Holiness-Pentecostal Tradition, Dr. Synan has served as chair of the North American Renewal Service Committee (NARSC) and is an ordained minister with the International Pentecostal Holiness Church.

 

The same tail-less bird

 

Taken at Hull Bridge near Tickton in East Yorkshire. This boat has been overwhelmed by the exceptionally full River Hull.

There will be a time that all the walls will fall.

There will be a day when what's modern collapses away.

It might take centuries but until then vines will climb.

Mother Nature will reclaim everything in the end.

She will tear down that fucking wall.

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I violated my own rule this morning. I never took my camera out of the bag. It was pouring rain. I walked a mile in it but I just couldn’t talk myself into finding another rainy, foggy, pre-sunrise picture to take. Oh well.

 

So here’s a picture from another morning when all I had to overcome was overcast skies.

 

Nikon D7200 — Nikon 18-300mm F6.3 ED VR

300mm

F6.3@2 seconds

ISO 400

 

ROD_5199.JPG

©Don Brown 2024

Hanuman is a Hindu god and an ardent devotee of Rama. He is a central character in the Indian epic Ramayana and its various versions. He also finds mentions in several other texts, including Mahabharata, the various Puranas and some Jain texts. A vanara, Hanuman participated in Rama's war against the demon king Ravana. Several texts also present him as an incarnation of Lord Shiva. He is the son of Kesari, and is also described as the son of Vayu, who according to several stories, played a role in his birth. Several sects including Arya Samaj believe that Hanuman was a human and not vanara.

 

ETYMOLOGY & OTHER NAMES

The Sanskrit texts mention several legends about how Sri Hanuman got his name. One legend is that Indra, the king of the deities, struck Sri Hanuman's jaw during his childhood (see below). The child received his name from the Sanskrit words Hanu ("jaw") and -man (or -mant, "prominent" or "disfigured"). The name thus means "one with prominent or disfigured jaw". Another theory says the name derives from the Sanskrit words Han ("killed" or "destroyed") and maana (pride); the name implies "one whose pride was destroyed". Some Jain texts mention that Sri Hanuman spent his childhood on an island called Hanuruha, which is the origin of his name.

 

According to one theory, the name "Hanuman" derives from the proto-Dravidian word for male monkey (ana-mandi), which was later Sanskritized to "Hanuman" (see historical development below). Linguistic variations of "Hanuman" include Hanumat, Anuman (Tamil), Anoman (Indonesian), Andoman (Malay) and Hunlaman (Lao).

 

Hanuman came to be regarded as an avatar (incarnation) of Shiva by the 10th century CE (this development possibly started as early as in the 8th century CE). Hanuman is mentioned as an avatar of Shiva or Rudra in the Sanskrit texts like Mahabhagvata Purana, Skanda Purana, Brhaddharma Purana and Mahanataka among others. This development might have been a result of the Shavite attempts to insert their ishta devata (cherished deity) in the Vaishnavite texts, which were gaining popularity. The 17th century Oriya work Rasavinoda by Divakrsnadasa goes on to mention that the three gods – Brahma, Vishnu and Shiva – combined take to the form of Hanuman.

 

Hanuman became more important in the medieval period, and came to be portrayed as the ideal devotee (bhakta) of Rama. His characterization as a lifelong brahmachari (celibate) was another important development during this period. The belief that Hanuman's celibacy is the source of his strength became popular among the wrestlers in India. The celibacy or brahmacharya aspect of Hanuman is not mentioned in the original Ramayana.

 

BIRTH & CHILDHOOD

Hanuman was born to the vanaras. His mother Anjana was an apsara who was born on earth due to a curse. She was redeemed from this curse on her giving birth to a son. The Valmiki Ramayana states that his father Kesari was the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. Anjana and Kesari performed intense prayers to Shiva to get a child. Pleased with their devotion, Shiva granted them the boon they sought. Hanuman, in another interpretation, is the incarnation or reflection of Shiva himself.

 

Hanuman is often called the son of the deity Vayu; several different traditions account for the Vayu's role in Hanuman's birth. One story mentioned in Eknath's Bhavartha Ramayana (16th century CE) states that when Anjana was worshiping Shiva, the King Dasharatha of Ayodhya was also performing the ritual of Putrakama yagna in order to have children. As a result, he received some sacred pudding (payasam) to be shared by his three wives, leading to the births of Rama, Lakshmana, Bharata, and Shatrughna. By divine ordinance, a kite snatched a fragment of that pudding and dropped it while flying over the forest where Anjana was engaged in worship. Vayu, the Hindu deity of the wind, delivered the falling pudding to the outstretched hands of Anjana, who consumed it. Hanuman was born to her as a result. Another tradition says that Anjana and her husband Kesari prayed Shiva for a child. By Shiva's direction, Vayu transferred his male energy to Anjana's womb. Accordingly, Hanuman is identified as the son of the Vayu.

 

Another story of Hanuman's origins is derived from the Vishnu Purana and Naradeya Purana. Narada, infatuated with a princess, went to his lord Vishnu, to make him look like Vishnu, so that the princess would garland him at swayamvara (husband-choosing ceremony). He asked for hari mukh (Hari is another name of Vishnu, and mukh means face). Vishnu instead bestowed him with the face of a vanara. Unaware of this, Narada went to the princess, who burst into laughter at the sight of his ape-like face before all the king's court. Narada, unable to bear the humiliation, cursed Vishnu, that Vishnu would one day be dependent upon a vanara. Vishnu replied that what he had done was for Narada's own good, as he would have undermined his own powers if he were to enter matrimony. Vishnu also noted that Hari has the dual Sanskrit meaning of vanara. Upon hearing this, Narada repented for cursing his idol. But Vishnu told him not repent as the curse would act as a boon, for it would lead to the birth of Hanuman, an avatar of Shiva, without whose help Rama (Vishnu's avatar) could not kill Ravana.

 

BIRTH PLACE

Multiple places in India are claimed as the birthplace of Hanuman.

 

According to one theory, Hanuman was born on 'Anjaneya Hill', in Hampi, Karnataka. This is located near the Risyamukha mountain on the banks of the Pampa, where Sugreeva and Rama are said to have met in Valmiki Ramayana's Kishkinda Kanda. There is a temple that marks the spot. Kishkinda itself is identified with the modern Anegundi taluk (near Hampi) in Bellary district of Karnataka.

Anjan, a small village about 18 km away from Gumla, houses "Anjan Dham", which is said to be the birthplace of Hanuman. The name of the village is derived from the name of the goddess Anjani, the mother of Hanuman. Aanjani Gufa (cave), 4 km from the village, is believed to be the place where Anjani once lived. Many objects of archaeological importance obtained from this site are now held at the Patna Museum.

The Anjaneri (or Anjneri) mountain, located 7 km from Trimbakeshwar in the Nasik district, is also claimed as the birthplace of Hanuman.

According to Anjan Dham, Hanuman was born on Lakshka Hill near Sujangarh in Churu district, Rajasthan.

 

CHILDHOOD

As a child, believing the sun to be a ripe mango, Hanuman pursued it in order to eat it. Rahu, a Vedic planet corresponding to an eclipse, was at that time seeking out the sun as well, and he clashed with Hanuman. Hanuman thrashed Rahu and went to take sun in his mouth.[18] Rahu approached Indra, king of devas, and complained that a monkey child stopped him from taking on Sun, preventing the scheduled eclipse. This enraged Indra, who responded by throwing the Vajra (thunderbolt) at Hanuman, which struck his jaw. He fell back down to the earth and became unconscious. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Upset over the attack, Hanuman's father figure Vayu deva (the deity of air) went into seclusion, withdrawing air along with him. As living beings began to asphyxiate, Indra withdrew the effect of his thunderbolt. The devas then revived Hanuman and blessed him with multiple boons to appease Vayu.

 

Brahma gave Hanuman a boon that would protect him from the irrevocable Brahma's curse. Brahma also said: "Nobody will be able to kill you with any weapon in war." From Brahma he obtained the power of inducing fear in enemies, of destroying fear in friends, to be able to change his form at will and to be able to easily travel wherever he wished. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Indra blessed him that the Vajra weapon will no longer be effective on him and his body would become stronger than Vajra. Varuna blessed baby Hanuman with a boon that he would always be protected from water. Agni blessed him with immunity to burning by fire. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form. Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons. Vayu also blessed him with more speed than he himself had. Kamadeva also blessed him that the sex will not be effective on him.So his name is also Bala Bramhachari.

 

On ascertaining Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister.

 

Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and he was relieved from the curse by the end of Kishkindha Kanda when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita and in Sundara Kanda he used his supernatural powers at his best.

 

ADVANTURES IN RAMAYANA

The Sundara Kanda, the fifth book in the Ramayana, focuses on the adventures of Hanuman.

 

MEETING WITH RAMA

Hanuman meets Rama during the Rama's 14-year exile. With his brother Lakshmana, Rama is searching for his wife Sita who had been abducted by Ravana. Their search brings them to the vicinity of the mountain Rishyamukha, where Sugriva, along with his followers and friends, are in hiding from his older brother Vali.

 

Having seen Rama and Lakshmana, Sugriva sends Hanuman to ascertain their identities. Hanuman approaches the two brothers in the guise of a brahmin. His first words to them are such that Rama says to Lakshmana that none could speak the way the brahmin did unless he or she had mastered the Vedas. He notes that there is no defect in the brahmin's countenance, eyes, forehead, brows, or any limb. He points out to Lakshmana that his accent is captivating, adding that even an enemy with sword drawn would be moved. He praises the disguised Hanuman further, saying that sure success awaited the king whose emissaries were as accomplished as he was.

 

When Rama introduces himself, the brahman identitifies himself as Hanuman and falls prostrate before Rama, who embraces him warmly. Thereafter, Hanuman's life becomes interwoven with that of Rama. Hanuman then brings about friendship and alliance between Rama and Sugriva; Rama helps Sugriva regain his honour and makes him king of Kishkindha. Sugriva and his vanaras, most notably Hanuman, help Rama defeat Raavana and reunite with Sita.

 

In their search for Sita, a group of Vanaras reaches the southern seashore. Upon encountering the vast ocean, every vanara begins to lament his inability to jump across the water. Hanuman too is saddened at the possible failure of his mission, until the other vanaras and the wise bear Jambavantha begin to extol his virtues. Hanuman then recollects his own powers, enlarges his body, and flies across the ocean. On his way, he encounters a mountain that rises from the sea, proclaims that it owed his father a debt, and asks him to rest a while before proceeding. Not wanting to waste any time, Hanuman thanks the mountain, touches it briefly, and presses on. He then encounters a sea-monster, Surasa, who challenges him to enter her mouth. When Hanuman outwits her, she admits that her challenge was merely a test of his courage. After killing Simhika, a rakshasi, he reaches Lanka.

 

FINDING SITA

Hanuman reaches Lanka through flight and marvels at its beauty. After he finds Sita in captivity in a garden, Hanuman reveals his identity to her, reassures her that Rama has been looking for her, and uplifts her spirits. He offers to carry her back to Rama, but she refuses his offer, saying it would be an insult to Rama as his honour is at stake. In order to give Sita faith, Hanuman gives her a ring that Rama wanted Hanuman to give her. After meeting Sita, Hanuman begins to wreak havoc, gradually destroying the palaces and properties of Lanka. He kills many rakshasas, including Jambumali and Aksha Kumar. To subdue him, Ravana's son Indrajit uses the Brahmastra. Though immune to the effects of this weapon Hanuman, out of respect to Brahma, allows himself be bound. Deciding to use the opportunity to meet Ravana, and to assess the strength of Ravana's hordes, Hanuman allows the rakshasa warriors to parade him through the streets. He conveys Rama's message of warning and demands the safe return of Sita. He also informs Ravana that Rama would be willing to forgive him if he returns Sita honourably.

 

Enraged, Ravana orders Hanuman's execution, whereupon Ravana's brother Vibhishana intervenes, pointing out that it is against the rules of engagement to kill a messenger. Ravana then orders Hanuman's tail be lit afire. As Ravana's forces attempted to wrap cloth around his tail, Hanuman begins to lengthen it. After frustrating them for a while, he allows it to burn, then escapes from his captors, and with his tail on fire he burns down large parts of Lanka. After extinguishing his flaming tail in the sea, he returns to Rama.

 

SHAPESHIFTING

In the Ramayana Hanuman changes shape several times. For example, while he searches for the kidnapped Sita in Ravana's palaces on Lanka, he contracts himself to the size of a cat, so that he will not be detected by the enemy. Later on, he takes on the size of a mountain, blazing with radiance, to show his true power to Sita.

 

Also he enlarges & immediately afterwards contracts his body to out-wit Surasa, the she-demon, who blocked his path while crossing the sea to reach Lanka. Again, he turns his body microscopically small to enter Lanka before killing Lankini, the she-demon guarding the gates of Lanka.

 

He achieved this shape-shifting by the powers of two siddhis; Anima and Garima bestowed upon him in his childhood by Sun-God, Surya.

 

MOUNTAIN LIFTING

When Lakshmana is severely wounded during the battle against Ravana, Hanuman is sent to fetch the Sanjivani, a powerful life-restoring herb, from Dronagiri mountain in the Himalayas, to revive him. Ravana realises that if Lakshmana dies, a distraught Rama would probably give up, and so he dispatches the sorcerer Kalanemi to intercept Hanuman. Kalanemi, in the guise of a sage, deceives Hanuman, but Hanuman uncovers his plot with the help of an apsara, whom he rescues from her accursed state as a crocodile.

 

Ravana, upon learning that Kalanemi has been slain by Hanuman, summons Surya to rise before its appointed time because the physician Sushena had said that Lakshmana would perish if untreated by daybreak. Hanuman realizes the danger, however, and, becoming many times his normal size, detains the Sun God to prevent the break of day. He then resumes his search for the precious herb, but, when he finds himself unable to identify which herb it is, he lifts the entire mountain and delivers it to the battlefield in Lanka. Sushena then identifies and administers the herb, and Lakshmana is saved. Rama embraces Hanuman, declaring him as dear to him as his own brother. Hanuman releases Surya from his grip, and asks forgiveness, as the Sun was also his Guru.

 

Hanuman was also called "langra veer"; langra in Hindi means limping and veer means "brave". The story behind Hanuman being called langra is as follows. He was injured when he was crossing the Ayodhya with the mountain in his hands. As he was crossing over Ayodhya, Bharat, Rama's young brother, saw him and assumed that some Rakshasa was taking this mountain to attack Ayodhya. Bharat then shot Hanuman with an arrow, which was engraved with Rama's name. Hanuman did not stop this arrow as it had Rama's name written on it, and it injured his leg. Hanuman landed and explained to Bharat that he was moving the mountain to save his own brother, Lakshmana. Bharat, very sorry, offered to fire an arrow to Lanka, which Hanuman could ride in order to reach his destination more easily. But Hanuman declined the offer, preferring to fly on his own, and he continued his journey with his injured leg.

 

PATALA INCIDENT

In another incident during the war, Rama and Lakshmana are captured by the rakshasa Mahiravana and Ahiravan), brother of Ravana, who held them captive in their palace in Patala (or Patalpuri) - the netherworld. Mahiravana keeps them as offerings to his deity. Searching for them, Hanuman reaches Patala, the gates of which are guarded by a young creature called Makardhwaja (known also as Makar-Dhwaja or Magar Dhwaja), who is part reptile and part Vanara.

 

The story of Makardhwaja's birth is said to be that when Hanuman extinguished his burning tail in the ocean, a drop of his sweat fell into the waters, eventually becoming Makardhwaja, who perceives Hanuman as his father. When Hanuman introduces himself to Makardhwaja, the latter asks his blessings. Hanuman enters Patala.

 

Upon entering Patala, Hanuman discovers that to kill Mahiravana, he must simultaneously extinguish five lamps burning in different directions. Hanuman assumes the Panchamukha or five-faced form of Sri Varaha facing north, Sri Narasimha facing south, Sri Garuda facing west, Sri Hayagriva facing the sky and his own facing the east, and blows out the lamps. Hanuman then rescues Rama and Lakshmana. Afterwards, Rama asks Hanuman to crown Makardhwaja king of Patala. Hanuman then instructs Makardhwaja to rule Patala with justice and wisdom.

 

To date Chandraloak Devpuri mandir is located at Dugana a small village 17 km from Laharpur,Sitapur district,Uttar Pradesh. A divine place where Chakleswar Mahadev situated.

 

HONOURS

Shortly after he is crowned Emperor upon his return to Ayodhya, Rama decides to ceremoniously reward all his well-wishers. At a grand ceremony in his court, all his friends and allies take turns being honoured at the throne. Hanuman approaches without desiring a reward. Seeing Hanuman come up to him, an emotionally overwhelmed Rama embraces him warmly, declaring that he could never adequately honour or repay Hanuman for the help and services he received from the noble Vanara. Sita, however, insists that Hanuman deserved honour more than anyone else, and Sita gives him a necklace of precious stones adorning her neck.

 

When he receives it, Hanuman immediately takes it apart, and peers into each stone. Taken aback, many of those present demand to know why he is destroying the precious gift. Hanuman answers that he was looking into the stones to make sure that Rama and Sita are in them, because if they are not, the necklace is of no value to him. At this, a few mock Hanuman, saying his reverence and love for Rama and Sita could not possibly be as deep as he implies. In response, Hanuman tears his chest open, and everyone is stunned to see Rama and Sita literally in his heart.

 

HANUMAN RAMAYANA

After the victory of Rama over Ravana, Hanuman went to the Himalayas to continue his worship of the Lord Rama. There he scripted a version of the Ramayana on the Himalayan mountains using his nails, recording every detail of Rama's deeds. When Maharishi Valmiki visited him to show him his own version of the Ramayana, he saw Hanuman's version and became very disappointed.

 

When Hanuman asked Valmiki the cause of his sorrow, the sage said that his version, which he had created very laboriously, was no match for the splendour of Hanuman's, and would therefore go ignored. At this, Hanuman discarded his own version, which is called the Hanumad Ramayana. Maharishi Valmiki was so taken aback that he said he would take another birth to sing the glory of Hanuman which he had understated in his version.

 

Later, one tablet is said to have floated ashore during the period of Mahakavi Kalidasa, and hung at a public place to be deciphered by scholars. Kalidasa is said to have deciphered it and recognised that it was from the Hanumad Ramayana recorded by Hanuman in an extinct script, and considered himself very fortunate to see at least one pada of the stanza.

 

AFTER RAMAYANA WAR

After the war, and after reigning for several years, the time arrived for Rama to depart to his supreme abode Vaikuntha. Many of Rama's entourage, including Sugriva, decided to depart with him. Hanuman, however, requested from Rama that he will remain on earth as long as Rama's name was venerated by people. Sita accorded Hanuman that desire, and granted that his image would be installed at various public places, so he could listen to people chanting Rama's name. He is one of the immortals (Chiranjivi) of Hinduism.

 

MAHABHARATA

Hanuman is also considered to be the brother of Bhima, on the basis of their having the same father, Vayu. During the Pandavas' exile, he appears disguised as a weak and aged monkey to Bhima in order to subdue his arrogance. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of his identity, tells him to move it out of the way. Hanuman, incognito, refuses. Bhima then tries to move the tail himself but he is unable, despite his great strength. Realising he is no ordinary monkey, he inquires as to Hanuman's identity, which is then revealed. At Bhima's request, Hanuman is also said to have enlarged himself to demonstrate the proportions he had assumed in his crossing of the sea as he journeyed to Lanka and also said that when the war came, he would be there to protect the Pandavas. This place is located at Sariska National Park in the Alwar District of the State of Rajasthan and named as Pandupole(Temple of Hanuman ji).Pandupole is very famous tourist spot of Alwar.

 

During the great battle of Kurukshetra, Arjuna entered the battlefield with a flag displaying Hanuman on his chariot. The incident that led to this was an earlier encounter between Hanuman and Arjuna, wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Rama had built the great bridge to cross over to Lanka to rescue Sita. Upon Arjuna's wondering aloud at Rama's taking the help of monkeys rather than building a bridge of arrows, Hanuman challenged him to build a bridge capable of bearing him alone; Arjuna, unaware of the vanara's true identity, accepted. Hanuman then proceeded to repeatedly destroy the bridges made by Arjuna, who decided to take his own life. Krishna smiled and placed his divine discus beneath the bridge,and this time hanuman could no longer break it.Vishnu then appeared before them both after originally coming in the form of a tortoise, chiding Arjuna for his vanity and Hanuman for making Arjuna feel incompetent. As an act of penitence, Hanuman decided to help Arjuna by stabilizing and strengthening his chariot during the imminent great battle. After, the battle of Kurukshetra was over, Krishna asked Arjuna, that today you step down the chariot before me. After Arjuna got down, Krishna followed him and thanked Hanuman for staying with them during the whole fight in the form of a flag on the chariot. Hanuman came in his original form, bowed to Krishna and left the flag, flying away into the sky. As soon as he left the flag, the chariot began to burn and turned into ashes. Arjuna was shocked to see this, then Krishna told Arjuna, that the only reason his chariot was still standing was because of the presence of Himself and Hanuman, otherwise, it would have burnt many days ago due to effects of celestial weapons thrown at it in the war.

 

According to legend, Hanuman is one of the four people to have heard the Bhagwad Gita from Krishna and seen his Vishvarupa (universal) form, the other three being Arjuna, Sanjaya and Barbarika, son of Ghatotkacha.

 

OTHER TEXTS

Apart from Ramayana and Mahabharata, Hanuman is mentioned in several other texts. Some of these stories add to his adventures mentioned in the earlier epics, while others tell alternative stories of his life.

 

Paumacariya (also known as Pauma Chariu or Padmacharit), the Jain version of Ramayana written by Vimalasuri, mentions Hanuman as a Vidyadhara (a supernatural being), who is the son of Pavangati and Anjana Sundari. Anjana gives birth to Hanuman in a forest cave, after being banished by her in-laws. Her maternal uncle rescues her from the forest; while boarding his vimana, Anjana accidentally drops her baby on a rock. However, the baby remains uninjured while the rock is shattered. The baby is raised in Hanuruha, his great uncle's island kingdom, from which Hanuman gets his name. In this version, Hanuman is not celibate. He marries princess Anangakusuma, the daughter of Kharadushana and Ravana's sister Chandranakha. Ravana also presents Hanuman one of his nieces as a second wife. After becoming an ally of Sugriva, Hanuman acquires a hundred more wives. Hanuman is originally enraged at Rama for murdering his father-in-law Kharadushana. However, he becomes a supporter of Rama after meeting him and learning about Sita's kidnapping by Ravana. He goes to Lanka on Rama's behalf, but is unable to convince Ravana to surrender. Ultimately, he joins Rama in the war against Ravana and performs several heroic deeds. After the victory and subsequent celebrations, both Rama and Hanuman take Jaineshwari Diksha and become Jain Munis and achieve salvation. Later Jain texts such as Uttarapurana (9th century CE) by Gunabhadra and Anjana-Pavananjaya (12th century CE) tells the same story.

 

The Brahma Purana mentions that the vanaras built several Shiva lingams in Kishkindha. After his return to Ayodhya, Rama asks Hanuman to destroy these lingams, as they are no longer required. However, when Hanuman is unable to uproot these lingams, Rama orders them to worshipped permanently. The Skanda Purana mentions a variant of this story, which happens in Rameswaram. The Narada Purana describes Hanuman as a master of vocal music, and as an embodiment of the combined power of Shiva and Vishnu.

 

Apart from the Puranas, the Agama Saunaka Samhitha, and Agastya Sara Samhitha explains certain stories which are not mentioned in other Hindu texts along with the worship rituals of Hanuman. Recently a simple English Translation of some of stories are released as a book named Tales Of Hanuman: Tales from the eternal life of Hanuman

 

The 16th-century Indian poet Tulsidas wrote Hanuman Chalisa, a devotional song dedicated to Hanuman. He claimed to have visions where he met face to face with Hanuman. Based on these meetings, he wrote Ramcharitmanas, an Awadhi language version of Ramayana. The Sankat Mochan Hanuman Temple (Varanasi) is said to be located on the spot where Tulsidas had these visions. The works of Tulsidas played an important role in increasing the popularity of Hanuman worship in North India.

 

Durga Chalisa mentions that Hanuman leads and welcomes the procession of the ferocious lion-riding Bhavani.

 

The non-Indian versions of Ramayana, such as the Thai Ramakien, mention that Hanuman had relationships with multiple women, including Svayamprabha, Benjakaya (Vibhisana's daughter), Suvannamaccha and even Ravana's wife Mandodari. According to these versions of the Ramayana, Macchanu is son of Hanuman borne by Suvannamaccha, daughter of Ravana. The Jain text Paumacariya also mentions that Hanuman married Lankasundari, the daughter of Lanka's chief defender Bajramukha. Another legend says that a demigod named Matsyaraja (also known as Makardhwaja or Matsyagarbha) claimed to be his son. Matsyaraja's birth is explained as follows: a fish (matsya) was impregnated by the drops of Hanuman's sweat, while he was bathing in the ocean.

 

PROPHECY & LEGACY

A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century).

 

Swaminarayan, founder of the Hindu Swaminarayan sects, holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.

 

Others have also asserted his presence wherever the Ramayana is read.

 

“Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”

 

This can be found in other texts such as the Vinaya Patrika by Tulsidas and the Mahabharta, and in other texts with only slight variation in language. During the readings of the Ramayana (Ramayanpath), a special puja and space (asan) are reserved for Hanuman.

 

TEMPLES

Hanuman is worshipped by villagers as a boundary guardian, by Shaiva ascetics as a Yogi, and by wrestlers for his strength. There are numerous temples for Hanuman, and his images are usually installed at all temples where images of avatars of Vishnu are installed. Hanuman temples are believed to keep the area and surroundings free of rakshasas (demons) and other evil beings. Hanuman idols are found on mountain roads because it is believed that he protects people from accidents.

 

Jakhu temple is a famous temple at Shimla, the capital of Himachal Pradesh. The word "Jakhu" is derived from "Yaku"/"Yaksha". The hill is the legendary abode of Yaksha, Kinners Nagas and Asuras. The temple was founded on a plain where, according to legend, Hanuman's sudden landing flattened a hill. A 33-metre statue of Hanuman has been erected at the top of the 2,591-metre tall Jakhu Hill, the highest point in Shimla.

 

According to the Ramayana, during the battle between Lord Rama and Ravana at Lanka, Lakshmana, brother of Lord Rama, was mortally wounded by an arrow. To save his life, Hanuman journeyed to the Himalayas to retrieve the Sanjeevani herb. En route, he encountered a meditating sage on Jakhu mountain; as he paused to inquire about the herb, Hanuman's landing on the mountain compressed the earth, changing the shape of the mountain to its present state. In his haste to depart, Hanuman is said to have left his friends behind, and they are said to continue to roam the area even today. A temple honoring Lord Hanuman was constructed by the Jakhu sage.

 

The oldest known independent Hanuman statue is the one at Khajuraho, which has an inscription dated Sam. 940 (AD 883) mentioning that it was erected by Gahil's son Gollak.

 

Sankat Mochan Shri Hanuman Mandir, located in the Punjab town of Phillaur is one of the popular temples of Hanuman. Sankat Mochan Hanuman Temple, Varanasi, believed to be built by Tulsidas, is second most popular temple in the city.

 

Namakkal Anjaneyar temple is located in the town of Namakkal, Tamil Nadu. There is an 18-feet idol of Sri Hanuman in the temple facing east, worshipping Sri Lakshmi Narasimha Swami (one of the avatar of god Vishnu) in this temple. Anjenayar idol is Swayambu, believed to be growing in height; thus, temple has no roof enclosing.

 

Sholinghur Sri Yoga Narasimha swami temple and Sri Yoga Anjaneyar temple, located in Sholinghur, a town which is about 30 km from Arakkonam of Vellore District.Sri yoga Anjaneyar temple located over small hill containing 480 steps from ground. Lord Anjaneyar with Sathurpujam (sathur=four, pujam=arms) Sri Sangu and Sri Chakaram 2 hands and Jabba Malai and Jaba Shankaram in other two respectively facing Sri yoga Narasimha swami and Yoga Amurthavalli Thayar present over hill (periya malai= big hill) with 1305 steps from ground. Sholinghur shetram one among 108 divya desams also one of most famous temple of our Lord Anjaneya.

 

Ragigudda Anjaneya temple is a Hanuman temple located in JP Nagar Bangalore. The temple is located on a hillock.

 

The Hanuman temple at Nerul, Navi Mumbai, Maharashtra, India is situated inside SIES complex. The Hanuman idol is 10 m tall and is installed on a pedestal of height 4 m, bringing the total height to 14 m. In the picture shown, Hanuman has silver coverings (Silver Kavasam). The 33 feet Hanuman idol is carved out of single granite stone. This is the tallest single granite stone Hanuman idol in India as per the temple.

 

Similarly, a 10 m idol of Sri Anjaneyar was entrenched in 1989 at Nanganallur in Chennai, India. The distinguishing factor of the idol is that it was molded out of a single rock.

 

An 26-m Karya Siddhi Hanuman statue was installed at Carapichaima in Trinidad and Tobago, by Avadhoota Dattapeetham's Pontiff Ganapathy Sachchidananda. It is the tallest in the Western hemisphere and second tallest in the world. One has also built a Karya Siddhi Hanuman Temple in Frisco, Texas in the U.S.

 

The tallest Hanuman statue is the Veera Abhaya Anjaneya Hanuman Swami, standing 135 feet tall at Yerravaram, 46 km from Rajahmundry in Andhra Pradesh, installed in 2003.

 

The image of Hanuman is said to have come alive and moved when installed at the Shri Hanuman Mandir, Sarangpur. The temple is noted for getting rid of evil spirits.

 

Suchindram temple is a pious place lying about 14 km from Kanyakumari, Tamil Nadu. The temple is famous for it 18 feet tall Hanuman idol. This idol is decorated fully with butter (Vennai kappu in Tamil) and Sandalwood paste (Chandana kappu in Tamil).

 

In Rajasthan,Hanuman Temples at Mehendipur Balaji in Dausa district (80 km from Jaipur) and Salasar dhaam in Churu district (160 km from Jaipur) attract a large number of devotees from all over India. [{Chandraloak Devpuri Balaji}] is located in Dugana 17 km from Laharpur district-sitapur,UttarPradesh

 

Bhaktha Anjaneyar is Temple is located in Vedasandur, Dindigul, Tamil Nadu.

 

Kaviyoor is a small village about 5–6 km from the town of Thiruvalla, Kerala The Kaviyoor Mahadevar Temple here is about 100 years old and the Hanuman temple inside the Shiva temple is considered as very auspicious by devotees. Hanuman idol consecrated here is made of Panchaloha and is depicting him telling the story of Ramayana to Sita in the Asoka Vana.

 

Yalagur, a small village about 30–35 km from the town of Bagalkot in Karnataka, also has a temple dedicated to Hanuman.

 

Sri Baktha Hanuman Temple, Ramboda.Sri Lanka. Ramboda is a place where Hanuman was searching for Sita Devi.

 

WORSHIP

Some of the prayers, songs, mantras, shlokas, devoted to Hanuman include Hanuman Chalisa, Bajranga Baan, Maruti Strotam, Anjaneya Dandakam , Vadvanal Strotam, Hanuman Sathhika, Hanuman Bahuk, Hanuman Dwadesha, Bhimrupi Strotam, Sundara Kanda, Maruti Gayatri Mantra, Hanumansahasranam stotra (Stotra of thousand names of Hanuman), Ek-mukhi Hanuman Raksha Kavacham, Pancha-mukhi Hanuman Raksha Kavacham and Sapta-mukhi Hanuman Raksha Kavacham.

 

"Ram Raksha Strotam", the Sanskrit Strota, a Shield of Rama has lines devoted to Hanuman, saying, whoever, reads this, will be protected by Hanuman.

 

PANCHAMUKHA SRI HANUMAN

Sri Hanuman assumed Panchamukha or five-faced form to kill Ahiravana, a powerful rakshasa black-magician and practitioner of the dark arts during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Sri Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana.

 

This form of Sri Hanuman is very popular, and is also known as Panchamukha Anjaneya and Panchamukhi Anjaneya. (Anjaneya, which means "son of Anjana", is another name of Sri Hanuman). These faces show there is nothing in the world which does not come under any the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith.

 

There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Sri Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Rama. He also begged (yachanam) Sri Rama to bless him the undivided love.

 

The weapons are a parashu, a Khanda, a chakra, a dhaalam, a gada, a trishula, a kumbha, a Katar, a plate filled with blood and again a big Gada.

 

Chitrakoot in Central India is claimed to be the resting place of Sri Hanuman. The Hanuman Dhara Temple is situated on the peak of mountain where there is natural rock formation image of Shri Hanuman inside the cave and a natural stream of water falling on the tail. It is believed that after the coronation of Lord Rama, Sri Hanuman requested for a permanent place to settle in the Kingdom of Lord Rama, where his Injury of burns on his tails will be cured. Lord Rama, then with his arrow, spurred a stream of water on the tip of mountain and asked Sri Hanuman to rest there with water of the stream falling on his tail to cool down burning sensation in his tail. The access to the cave temple is through stairs starting from bottom of the mountain to its top. It takes roughly 30 to 40 minutes to reach the temple. Over time the temple has gained a new name, namely Hanuman Dhara.

 

Sri Panchamukha Anjaneya Swami was the main deity of Sri Raghavendra Swami. The place where he meditated on this five-faced form of Sri Hanuman is now known as Panchamukhi, wherein a temple for him has been built. There is also a shrine for Panchamukha Anjaneya Swami at Kumbakonam in Tamil Nadu, India. A 12 m tall monolithic green granite murti of Sri Panchamukha Hanuman has been installed in Thiruvallur, also in Tamil Nadu. This place was known as Rudravanam in olden times when many saints and seers had blessed this place with their presence. The Panchamukha Hanuman Ashram itself was established by a saint called Venkatesa Battar. A four foot image of Panchmukha Hanuman has been consecrated West of Lusaka, Zambia in Oye Kapi farm.

 

RELATION WITH SHANI

In Hinduism, Hanuman is one of the few deities not afflicted by Shani. Hanuman is the one of the deities in Hindu religion, over whom Shani could not cast his spell. Shani could not overcome Hanuman and as such people worship Hanuman to get rid of malefic effects of Shani.

 

In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana.

 

In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn.

 

Another version of the encounter between Lord Hanuman and Shani Bhagavan is that the latter once climbed on to Lord Hanuman's shoulder, implying that he (Hanuman) was coming under the effects of the influence of Shani. At this, Hanuman assumed a large size, and Shani was caught painfully between Hanuman's shoulders and the ceiling of the room they were in. As the pain was unbearable, Shani requested Hanuman to release him, promising that he (Shani) would moderate the malefic effects of his influence on a person praying to Hanuman. Hanuman released Shani thereafter.

 

In the verse with a thousand Names of Hanuman the Hanumansahasranam stotra, Shani is one of the Names of Hanuman. In some regions of India, Hanuman is also seen sporting an iron whip akin to Shani.

 

WIKIPEDIA

Pole dancing squirrel :)

 

From my backyard yesterday.

 

The squirrel is baffled by his inability to overcome the squirrel baffle. I believe this is the smartest squirrel visitor because he actually was on top of the baffle collecting seeds when I saw him. Then I realized a feeder was dangling too close to the baffle, providing a stepping scaffolding for him to reach over the top of the baffle. I then removed that low hanging feeder and he was having a tough time getting around the baffle, but not for lack of trying, as you can see here.

 

I am fearing he might be able to figure this thing out.

The history of the Austrian Museum of Applied Art/Contemporary Art

1863 / After many years of efforts by Rudolf Eitelberger decides emperor Franz Joseph I on 7 March on the initiative of his uncle archduke Rainer, following the model of the in 1852 founded South Kensington Museum (now the Victoria and Albert Museum, London) the establishment of the "k.u.k. Austrian Museum for Art and Industry" and appoints Rudolf von Eitelberger, the first professor of art history at the University of Vienna director. The museum should be serving as a specimen collection for artists, industrialists, and public and as a training and education center for designers and craftsmen.

1864/ on 12th of May, opened the museum - provisionally in premises of the ball house next to the Vienna Hofburg, the architect Heinrich von Ferstel for museum purposes had adapted. First exhibited objects are loans and donations from the imperial collections, monasteries, private property and from the k.u.k. Polytechnic in Vienna. Reproductions, masters and plaster casts are standing value-neutral next originals.

1865-1897 / The Museum of Art and Industry publishes the journal Communications of Imperial (k.u.k.) Austrian Museum for Art and Industry .

1866 / Due to the lack of space in the ballroom the erection of an own museum building is accelerated. A first project of Rudolf von Eitelberger and Heinrich von Ferstel provides the integration of the museum in the project of imperial museums in front of the Hofburg Imperial Forum. Only after the failure of this project, the site of the former Exerzierfelds (parade ground) of the defense barracks before Stubentor the museum here is assigned, next to the newly created city park at the still being under development Rind Road.

1867 / Theoretical and practical training are combined with the establishment of the School of Applied Arts. This will initially be housed in the old gun factory, Währinger street 11-13/Schwarzspanier street 17, Vienna 9.

1868 / With the construction of the building at Stubenring is started as soon as it is approved by emperor Franz Joseph I. the second draft of Heinrich Ferstel.

1871 / The opening of the building at Stubering takes place after three years of construction, 15 November. Designed according to plans by Heinrich von Ferstel in the Renaissance style, it is the first built museum building at the Ring. Objects from now on could be placed permanently and arranged according to main materials. / / The School of Arts and Crafts (Kunstgewerbeschule) moves into the house at Stubenring. / / Opening of Austrian arts and crafts exhibition.

1873 / Vienna World Exhibition. / / The Museum of Art and Industry and the Vienna School of Arts and Crafts are exhibiting together at Stubenring. / / Rudolf von Eitelberger organizes in the framework of the World Exhibition the worldwide first international art scientific congress in Vienna, thus emphasizing the orientation of the Museum on teaching and research. / / During the World Exhibition major purchases for the museum from funds of the Ministry are made, eg 60 pages of Indo-Persian Journal Mughal manuscript Hamzanama.

1877 / decision on the establishment of taxes for the award of Hoftiteln (court titels). With the collected amounts the local art industry can be promoted. / / The new building of the School of Arts and Crafts, adjoining the museum, Stubenring 3, also designed by Heinrich von Ferstel, is opened.

1878 / participation of the Museum of Art and Industry as well as of the School of Arts and Crafts at the Paris World Exhibition.

1884 / founding of the Vienna Arts and Crafts Association with seat in the museum. Many well-known companies and workshops (led by J. & L. Lobmeyr), personalities and professors of the School of Arts and Crafts join the Arts and Crafts Association. Undertaking of this association is to further develop all creative and executive powers the arts and craft since the 1860s has obtained. For this reason are organized various times changing, open to the public exhibitions at the Imperial Austrian Museum for Art and Industry. The exhibits can also be purchased. These new, generously carried out exhibitions give the club the necessary national and international resonance.

1885 / After the death of Rudolf von Eitelberger, Jacob von Falke, his longtime deputy, is appointed manager. Falke plans all collection areas al well as publications to develop newly and systematically. With his popular publications he influences significantly the interior design style of the historicism in Vienna.

1888 / The Empress Maria Theresa exhibition revives the contemporary discussion with the high Baroque in the history of art and in applied arts in particular.

1895 / end of directorate of Jacob von Falke. Bruno Bucher, longtime curator of the Museum of metal, ceramic and glass, and since 1885 deputy director, is appointed director.

1896 / The Vienna Congress exhibition launches the confrontation with the Empire and Biedermeier style, the sources of inspiration of Viennese Modernism.

1897 / end of the directorate of Bruno Bucher. Arthur von Scala, director of the Imperial Oriental Museum in Vienna since its founding in 1875 (renamed Imperial Austrian Trade Museum 1887), takes over the management of the Museum of Art and Industry. / / Scala wins Otto Wagner, Felician of Myrbach, Koloman Moser, Josef Hoffmann and Alfred Roller to work at the museum and School of Arts and Crafts. / / The style of the Secession is crucial for the Arts and Crafts School. Scala propagates the example of the Arts and Crafts Movement and makes appropriate acquisitions for the museum's collection.

1898 / Due to differences between Scala and the Arts and Crafts Association, which sees its influence on the Museum wane, archduke Rainer puts down his function as protector. / / New statutes are written.

1898-1921 / The Museum magazine Art and Crafts replaces the Mittheilungen (Communications) and soon gaines international reputation.

1900 / The administration of Museum and Arts and Crafts School is disconnected.

1904 / The Exhibition of Old Vienna porcelain, the to this day most comprehensive presentation on this topic, brings with the by the Museum in 1867 definitely taken over estate of the "k.u.k. Aerarial Porcelain Manufactory" (Vienna Porcelain Manufactory) important pieces of collectors from all parts of the Habsburg monarchy together.

1907 / The Museum of Art and Industry takes over the majority of the inventories of the Imperial Austrian Trade Museum, including the by Arthur von Scala founded Asia collection and the extensive East Asian collection of Heinrich von Siebold .

1908 / Integration of the Museum of Art and Industry in the Imperial and Royal Ministry of Public Works.

1909 / separation of Museum and Arts and Crafts School, the latter remains subordinated to the Ministry of Culture and Education. / / After three years of construction, the according to plans of Ludwig Baumann extension building of the museum (now Weiskirchnerstraße 3, Wien 1) is opened. The museum thereby receives rooms for special and permanent exhibitions. / / Arthur von Scala retires, Eduard Leisching follows him as director. / / Revision of the statutes.

1909 / Archduke Carl exhibition. For the centenary of the Battle of Aspern. / / The Biedermeier style is discussed in exhibitions and art and arts and crafts.

1914 / Exhibition of works by the Austrian Art Industry from 1850 to 1914, a competitive exhibition that highlights, among other things, the role model of the museum for arts and crafts in the fifty years of its existence.

1919 / After the founding of the First Republic it comes to assignments of former imperial possession to the museum, for example, of oriental carpets that are shown in an exhibition in 1920. The Museum now has one of the finest collections of oriental carpets worldwide.

1920 / As part of the reform of museums of the First Republic, the collection areas are delimited. The Antiquities Collection of the Museum of Art and Industry is given away to the Museum of Art History.

1922 / The exhibition of glasses of classicism, the Empire and Biedermeier time offers with precious objects from the museum and private collections an overview of the art of glassmaking from the former Austro-Hungarian Empire. / / Biedermeier glass serves as a model for contemporary glass production and designs, such as of Josef Hoffmann.

1922 / affiliation of the museal inventory of the royal table and silver collection to the museum. Until the institutional separation the former imperial household and table decoration is co-managed by the Museum of Art and Industry and is inventoried for the first time by Richard Ernst.

1925 / After the end of the directorate of Eduard Leisching, Hermann Trenkwald is appointed director.

1926 / The exhibition Gothic in Austria gives a first comprehensive overview of the Austrian panel painting and of arts and crafts of the 12th to 16th Century.

1927 / August Schestag succeeds Hermann Trenkwald as director.

1930 / The Werkbund (artists' organization) Exhibition Vienna, a first comprehensive presentation of the Austrian Werkbund, takes place on the occasion of the meeting of the Deutscher (German) Werkbund in Austria, it is organized by Josef Hoffmann in collaboration with Oskar Strnad, Josef Frank, Ernst Lichtblau and Clemens Holzmeister.

1931 / August Schestag concludes his directorate.

1932 / Richard Ernst is new director.

1936 and 1940 / In exchange with the Kunsthistorisches Museum (Museum of Art History), the museum at Stubenring gives away part of the sculptures and takes over arts and crafts inventories of the collection Albert Figdor and the Kunsthistorisches Museum.

1937 / The Collection of the Museum of Art and Industry is newly set up by Richard Ernst according to periods. / / Oskar Kokoschka exhibition on the 50th birthday of the artist.

1938 / After the "Anschluss" (annexation) of Austria by Nazi Germany, the museum is renamed into "National Museum of Arts and Crafts in Vienna".

1939-1945 / The museums are taking over numerous confiscated private collections. The collection of the "State Museum of Arts and Crafts in Vienna" in this way also is enlarged.

1945 / Partial destruction of the museum building by impact of war. / / War losses on collection objects, even in the places of rescue of objects.

1946 / The return of the outsourced objects of art begins. A portion of the during the Nazi time expropriated objects is returned in the following years.

1947 / The "State Museum of Arts and Crafts in Vienna" is renamed into "Austrian Museum of Applied Arts".

1948 / The "Cathedral and Metropolitan Church of St. Stephen" organizes the exhibition The St. Stephen's Cathedral in the Museum of Applied Arts. History, monuments, reconstruction.

1949 / The Museum is reopened after repair of the war damages.

1950 / As last exhibition under director Richard Ernst takes place Great art from Austria's monasteries (Middle Ages).

1951 / Ignaz Schlosser is appointed manager.

1952 / The exhibition Social home decor, designed by Franz Schuster, makes the development of social housing in Vienna again the topic of the Museum of Applied Arts.

1955 / The comprehensive archive of the Wiener Werkstätte (workshop) is acquired.

1955-1985 / The Museum publishes the periodical ancient and modern art .

1956 / Exhibition New Form from Denmark, modern design from Scandinavia becomes topic of the museum and model.

1957 / On the occasion of the exhibition Venini Murano glass, the first presentation of Venini glass in Austria, there are significant purchases and donations for the collection of glass.

1958 / End of the directorate of Ignaz Schlosser

1959 / Viktor Griesmaier is appointed as new director.

1960 / Exhibition Artistic creation and mass production of Gustavsberg, Sweden. Role model of Swedish design for the Austrian art and crafts.

1963 / For the first time in Europe, in the context of a comprehensive exhibition art treasures from Iran are shown.

1964 / The exhibition Vienna around 1900 (organised by the Cultural Department of the City of Vienna) presents for the frist time after the Second World War, inter alia, arts and crafts of Art Nouveau. / / It is started with the systematic work off of the archive of the Wiener Werkstätte. / / On the occasion of the founding anniversary offers the exhibition 100 years Austrian Museum of Applied Arts using examples of historicism insights into the collection.

1965 / The Geymüllerschlössel (small castle) is as a branch of the Museum angegliedert (annexed). Simultaneously with the building came the important collection of Franz Sobek - old Viennese clocks, made between 1760 and the second half of the 19th Century - and furniture from the years 1800 to 1840 in the possession of the MAK.

1966 / In the exhibition Selection 66 selected items of modern Austrian interior designers (male and female ones) are brought together.

1967 / The Exhibition The Wiener Werkstätte. Modern Arts and Crafts from 1903 to 1932 is founding the boom that continues until today of Austria's most important design project in the 20th Century.

1968 / To Viktor Griesmaier follows Wilhelm Mrazek as director.

1969 / The exhibition Sitting 69 shows at the international modernism oriented positions of Austrian designers, inter alia by Hans Hollein.

1974 / For the first time outside of China Archaeological Finds of the People's Republic of China are shown in a traveling exhibition in the so-called Western world.

1979 / Gerhart Egger is appointed director.

1980 / The exhibition New Living. Viennese interior design 1918-1938 provides the first comprehensive presentation of the spatial art in Vienna during the interwar period.

1981 / Herbert Fux follows Gerhart Egger as director.

1984 / Ludwig Neustift is appointed interim director. / / Exhibition Achille Castiglioni: designer. First exhibition of the Italian designer in Austria

1986 / Peter Noever is appointed director and starts with the building up of the collection contemporary art.

1987 / Josef Hoffmann. Ornament between hope and crime is the first comprehensive exhibition on the work of the architect and designer.

1989-1993 / General renovation of the old buildings and construction of a two-storey underground storeroom and a connecting tract. A generous deposit for the collection and additional exhibit spaces arise.

1989 / Exhibition Carlo Scarpa. The other city, the first comprehensive exhibition on the work of the architect outside Italy.

1990 / exhibition Hidden impressions. Japonisme in Vienna 1870-1930, first exhibition on the theme of the Japanese influence on the Viennese Modernism.

1991 / exhibition Donald Judd Architecture, first major presentation of the artist in Austria.

1992 / Magdalena Jetelová domestication of a pyramid (installation in the MAK portico).

1993 / The permanent collection is newly put up, interventions of internationally recognized artists (Barbara Bloom, Eichinger oder Knechtl, Günther Förg, GANGART, Franz Graf, Jenny Holzer, Donald Judd, Peter Noever, Manfred Wakolbinger and Heimo Zobernig) update the prospects, in the sense of "Tradition and Experiment". The halls on Stubenring accommodate furthermore the study collection and the temporary exhibitions of contemporary artists reserved gallery. The building in the Weiskirchner street is dedicated to changing exhibitions. / / The opening exhibition Vito Acconci. The City Inside Us shows a room installation by New York artist.

1994 / The Gefechtsturm (defence tower) Arenbergpark becomes branch of the MAK. / / Start of the cooperation MAK/MUAR - Schusev State Museum of Architecture Moscow. / / Ilya Kabakov: The Red Wagon (installation on MAK terrace plateau).

1995 / The MAK founds the branch of MAK Center for Art and Architecture in Los Angeles, in the Schindler House and at the Mackey Apartments, MAK Artists and Architects-in-Residence Program starts in October 1995. / / Exhibition Sergei Bugaev Africa: Krimania.

1996 / For the exhibition Philip Johnson: Turning Point designs the American doyen of architectural designing the sculpture "Viennese Trio", which is located since 1998 at the Franz-Josefs-Kai/Schottenring.

1998 / The for the exhibition James Turrell. The other Horizon designed Skyspace today stands in the garden of MAK Expositur Geymüllerschlössel. / / Overcoming the utility. Dagobert Peche and the Wiener Werkstätte, the first comprehensive biography of the work of the designer of Wiener Werkstätte after the Second World War.

1999 / Due to the Restitution Act and the Provenance Research from now on numerous during the Nazi time confiscated objects are returned.

2000 / Outsourcing of Federal Museums, transformation of the museum into a "scientific institution under public law". / / The exhibition Art and Industry. The beginnings of the Austrian Museum of Applied Arts in Vienna is dealing with the founding history of the house and the collection.

2001 / In the course of the exhibition Franz West: No Mercy, for which the sculptor and installation artist developed his hitherto most extensive work, the "Four lemurs heads" are placed at the bridge Stubenbrücke, located next to the MAK. / / Dennis Hopper: A System of Moments.

2001-2002 / The CAT Project - Contemporary Art Tower after New York, Los Angeles, Moscow and Berlin is presented in Vienna.

2002 / Exhibition Nodes. symmetrical-asymmetrical. The historical Oriental Carpets of the MAK presents the extensive rug collection.

2003 / Exhibition Zaha Hadid. Architecture. / / For the anniversary of the artist workshop, takes place the exhibition The Price of Beauty. 100 years Wiener Werkstätte. / / Richard Artschwager: The Hydraulic Door Check. Sculpture, painting, drawing.

2004 / James Turrell's MAKlite is since November 2004 permanently on the facade of the building installed. / / Exhibition Peter Eisenmann. Barefoot on White-Hot Walls, large-scaled architectural installation on the work of the influential American architect and theorist.

2005 / Atelier Van Lieshout: The Disciplinator / / The exhibition Ukiyo-e Reloaded presents for the first time the collection of Japanese woodblock prints of the MAK on a large scale.

2006 / Since the beginning of the year, the birthplace of Josef Hoffmann in Brtnice of the Moravian Gallery in Brno and the MAK Vienna as a joint branch is run and presents annually special exhibitions. / / The exhibition The Price of Beauty. The Wiener Werkstätte and the Stoclet House brings the objects of the Wiener Werkstätte to Brussels. / / Exhibition Jenny Holzer: XX.

2007/2008 / Exhibition Coop Himmelb(l)au. Beyond the Blue, is the hitherto largest and most comprehensive museal presentation of the global team of architects.

2008 / The 1936 according to plans of Rudolph M. Schindler built Fitzpatrick-Leland House, a generous gift from Russ Leland to the MAK Center LA, becomes with the aid of a promotion that granted the Bureau of Educational and Cultural Affairs of the U.S. Department the MAK Center, center of the MAK UFI project - MAK Urban Future Initiative. / / Julian Opie: Recent Works / / The exhibition Recollecting. Looting and Restitution examines the status of efforts to restitute expropriated objects from Jewish property from museums in Vienna.

2009 / The permanent exhibition Josef Hoffmann: Inspiration is in the Josef Hoffmann Museum, Brtnice opened. / / Exhibition Anish Kapoor. Shooting into the Corner / / The museum sees itself as a promoter of Cultural Interchange and discusses in the exhibition Global:lab Art as a message. Asia and Europe 1500-1700 the intercultural as well as the intercontinental cultural exchange based on objects from the MAK and from international collections.

2011 / After Peter Noever's resignation, Martina Kandeler-Fritsch takes over temporarily the management. / /

Since 1 September Christoph Thun-Hohenstein is director of the MAK and declares "change through applied art" as the new theme of the museum.

2012 / With future-oriented examples of mobility, health, education, communication, work and leisure, shows the exhibition MADE4YOU. Designing for Change, the new commitment to positive change in our society through applied art. // Exhibition series MAK DESIGN SALON opens the MAK branch Geymüllerschlössel for contemporary design positions.

2012/2013 / opening of the newly designed MAK Collection Vienna 1900. Design / Decorative Arts from 1890 to 1938 in two stages as a prelude to the gradual transformation of the permanent collection under director Christoph Thun-Hohenstein

2013 / SIGNS, CAUGHT IN WONDER. Looking for Istanbul today shows a unique, current snapshot of contemporary art production in the context of Istanbul. // The potential of East Asian countries as catalysts for a socially and ecologically oriented, visionary architecture explores the architecture exhibition EASTERN PROMISES. Contemporary Architecture and production of space in East Asia. // With a focus on the field of furniture design NOMADIC FURNITURE 3.0. examines new living without bounds? the between subculture and mainstream to locate "do-it-yourself" (DIY) movement for the first time in a historical context.

2014 / Anniversary year 150 years MAK // opening of the permanent exhibition of the MAK Asia. China - Japan - Korea // Opening of the MAK permanent exhibition rugs // As central anniversary project opens the dynamic MAK DESIGN LABORATORY (redesign of the MAK Study Collection) exactly on the 150th anniversary of the museum on May 12, 2014 // Other major projects for the anniversary: ROLE MODELS. MAK 150 years: from arts and crafts to design // // HOLLEIN WAYS OF MODERN AGE. Josef Hoffmann, Adolf Loos and the consequences.

www.mak.at/das_mak/geschichte

Griffith Observatory... Los Angeles

Marathovounos (Greek: Μαραθόβουνος, Turkish: Ulukışla) is a village in the Famagusta District of central Cyprus. It is under the de facto control of Northern Cyprus.

 

It is named after the fennel (Marathos) an aromatic and flavourful herb used in cooking and folk medicine. It was after the 1974 Turkish invasion that it was renamed Ulukışla, meaning "holy barracks" or "large barracks" in Turkish. Marathovounos is 2 km north of the village of Angastina, 4 km south of the village of Tziados and 39 km from its provincial capital Famagusta, to the east. It is 65 meters above sea level.

 

Marathovounos was built on a hillock called Vounos (Greek for hill) on the northern edge of the Massaoria plain. Evidence of mid to late Bronze Age habitation was discovered there. There's also an ancient Basilica at nearby Petrera. There is speculation that there was an earlier Christian village at Vouno with a small church that dates from the 1700s. It is possible that one of the walls of Prophitis Ilias (Prophet Elias), the church of Marathovounos, incorporated an old fresco from this small church.

 

In the early 1820s Greek Cypriots found refuge in the caves around the hillock of Vouno from Agia Paraskevi a nearby village to the north which had been established in 1571. This was after a wave of massacres that were inflicted on the Greek Cypriots throughout the island by the Ottoman administrators who feared that there would be a similar uprising for independence as it occurred in Greece in 1821. "The first inhabitants of the village moved in 1821 from Greek houses from the place where we find today the Turkish village of Tziados, next to Marathovounos … The fact that the mosque of Tsiados is the church of Agia Paraskevi which was turned to a mosque and until 1974 it had no minaret is another proof to the Greek Cypriots that the village that was built in 1571 was Agia Paraskevi. In 1821 the Turks killed 450 young men within the church of Agia Paraskevi. The pressure on the Greeks from the Turkish authorities forced young couples to take the decision to shift to spare themselves the vilification and oppression. (Translation from the Greek), Posted: 7 September 2001. After this event Agia Paraskevi was renamed Tsiados and only Turks lived there.

 

Between Marathovounos and Tsiados exists the exoklisi (outer chapel) of Timiou Stauvrou (Honourable Cross) at the location of the cemetery of Marathovounos. Since the invasion a digger has flattened the cemetery and the rubble has been deposited within the fallen walls of the old chapel.

 

The main income of Marathovounos’ was from agriculture through the growth of wheat and barley and the farming of sheep and cattle. Men from the village worked in the mines on the Troodos massif and both women and men would travel to Famagusta or Nicosia to work in a variety of industries. They did this by catching the train which was first operated in 1905. However this service was closed in 1951 as it became uneconomic with the arrival of buses and trucks. The station was about 2 km south east of the village. A rural Police station was established in Marathovounos in 1905.

 

In 1831 Marathovounos was recorded to have 138 inhabitants who were Greeks. Between the 1891 and the 1931 census not more than 5 Turks lived in the village. When Cyprus gained its independence in 1960 its inhabitants were 2019 Greeks. Before the invasion by Turkey in 1974, 2363 Greeks lived there but were driven out by the advancing Turkish army. In 1978 the Turkish population was recorded by the occupational administration as 311 but this total did not include women.

 

A primary school in Marathovounos was first established in 1869. The first teacher appointed to the village was Evgrafos Evstratiou. In 1974 during the 1973–74 school year 330 students were attending the school.

 

Marathovounos boasted the only outdoor cinema for many years in the district until one was established in Angastina in the late 1950s.

 

In 1976 and 1977 Turkish families immigrated from the Kozan and Feke districts of the Adana region of Turkey. Among them are a few Turkish Cypriots. The 2006 census puts Marathovounos’ population at 876.

 

People from Marathovounos who have found international fame include the modern painter Christophoros Sava (1924-1968) and the late Archbishop of the Greek Orthodox Archdiocese of Thyateira and Great Britain, Gregorios. Of local renown is the folk poet Georgios Panatsias known as Kogkonias (Γεώργιος Πανατσιάς Κογκονιάς) (1883-1963) and the dub poet and Radio DJ Haji Mike (1960–present).

 

Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.

 

Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.

 

A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.

 

Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.

 

Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.

 

Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.

 

Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.

 

The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.

 

Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.

 

Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.

 

By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.

 

EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.

 

However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.

 

On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.

 

In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.

 

By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.

 

In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.

 

The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.

 

After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".

 

As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.

 

Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.

 

On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.

 

The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.

 

Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.

 

The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.

 

Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.

 

Main articles: Bloody Christmas (1963) and Battle of Tillyria

An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."

 

In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.

 

Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.

 

In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.

 

Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.

 

Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.

 

Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.

 

The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:

 

UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.

 

The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.

 

By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."

 

After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.

 

On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.

 

The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.

 

During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.

 

In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.

 

Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.

 

A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.

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