View allAll Photos Tagged Peacemaking
Русские, Любите, Не Военные Преступления 💙💛
Russians, Make Love, Not War Crimes💙💛
Росіяни, люби, а не воєнні злочини💙💛
"Pacific" means "Peaceful"
This ocean was baptized "Pacific" by the Portuguese explorer Fernão de Magalhães (Fernand de Magellan) in November 1520 because of the calm weather he encountered during his crossing of the Tierra del Fuego to the Philippines.
=> "Pacific" : mid 16th century, from French "pacifique" and Latin "pacificus" : "peaceful, peacemaking", from Latin "pax", "peace".
July 2019 - Edited and uploaded 2022/04/05
To be the servant of the world does not mean being a slavish imitator of the world. Quite the contrary: it is to be so free from the world’s definitions that you’re free to offer God’s love quite independently of your own security or success...
...To be ‘blessed’ is simply to be where God would have you be: if you are aware that there is a place where God would have you be, then your state of mind, your achievement in occupying that place, the effects of your labours, all become irrelevant. ‘Rejoice, and be exceeding glad’ (Matthew 5.12, KJV): you are where God is, in the place of poverty, humility, peacemaking, suffering and longing for justice, and what matters is to be there faithfully.
--Rowan Williams, Luminaries: Twenty Lives the Illuminate the Christian Way: Michael Ramsey 1904–88 True humanism
If you are the Angel of Peace and the Nobel Peace Price officials still ignore you, check whether or not ...
1. the officials are just stupid and open to ridicule;
2. you can take them to court.
Or, if some thinking should come into play, check that ...
3. you have looked at the details;
4. you have made a minimal allowance for justice (I know, one should never overdue it);
5. your own business interests are not too obvious.
And, if all of this is still not working, just choose the nuclear option:
6. declare "Peace" whether or not it is happening on the ground.
The media will amplify your message.
Leica M Mono, Elmar 4/135 at F22 (ignore exif data).
Happy Caturday 30.3.2024 Shared
These days Timmy once again climbed onto his valerian pot in the background and enjoyed.
A little later, looking out of the window, I saw this strange
beauty. She(?) was climbing on Timmy's valerian pot with her front paws and rubbed herself against it. Suddenly she turned round and looked towards the house. As I leaned bent over further, I saw Timmy there. Oh dear. I put the camera down,
out onto the terrace and grabbed the big water pistol.
But Timmy was already chasing the stranger out of his garden and I only caught his tail. As Timmy is not known to be
afraid of water, this did absolutely nothing 😊
The chase continued through the neighbour's little garden and then they both stopped at once. I thought the fight was about to start. But no, they were standing very close to each other and sniffed at each other with great interest. After a while, they turned round and each went their own way.
And the moral of the story: valerian is a peacemaking plant! 😉
(translated by deepl.com)
A BRAVE AND STARTLING TRUTH (Maya Angelou)
We, this people, on a small and lonely planet
Traveling through casual space
Past aloof stars, across the way of indifferent suns
To a destination where all signs tell us
It is possible and imperative that we learn
A brave and startling truth
And when we come to it
To the day of peacemaking
When we release our fingers
From fists of hostility
And allow the pure air to cool our palms
When we come to it
When the curtain falls on the minstrel show of hate
And faces sooted with scorn are scrubbed clean
When battlefields and coliseum
No longer rake our unique and particular sons and daughters
Up with the bruised and bloody grass
To lie in identical plots in foreign soil
When the rapacious storming of the churches
The screaming racket in the temples have ceased
When the pennants are waving gaily
When the banners of the world tremble
Stoutly in the good, clean breeze
When we come to it
When we let the rifles fall from our shoulders
And children dress their dolls in flags of truce
When land mines of death have been removed
And the aged can walk into evenings of peace
When religious ritual is not perfumed
By the incense of burning flesh
And childhood dreams are not kicked awake
By nightmares of abuse
When we come to it
Then we will confess that not the Pyramids
With their stones set in mysterious perfection
Nor the Gardens of Babylon
Hanging as eternal beauty
In our collective memory
Not the Grand Canyon
Kindled into delicious color
By Western sunsets
Nor the Danube, flowing its blue soul into Europe
Not the sacred peak of Mount Fuji
Stretching to the Rising Sun
Neither Father Amazon nor Mother Mississippi who, without favor,
Nurture all creatures in the depths and on the shores
These are not the only wonders of the world
When we come to it
We, this people, on this minuscule and kithless globe
Who reach daily for the bomb, the blade and the dagger
Yet who petition in the dark for tokens of peace
We, this people on this mote of matter
In whose mouths abide cankerous words
Which challenge our very existence
Yet out of those same mouths
Come songs of such exquisite sweetness
That the heart falters in its labor
And the body is quieted into awe
We, this people, on this small and drifting planet
Whose hands can strike with such abandon
That in a twinkling, life is sapped from the living
Yet those same hands can touch with such healing, irresistible tenderness
That the haughty neck is happy to bow
And the proud back is glad to bend
Out of such chaos, of such contradiction
We learn that we are neither devils nor divines
When we come to it
We, this people, on this wayward, floating body
Created on this earth, of this earth
Have the power to fashion for this earth
A climate where every man and every woman
Can live freely without sanctimonious piety
Without crippling fear
When we come to it
We must confess that we are the possible
We are the miraculous, the true wonder of this world
That is when, and only when
We come to it.
“A Brave and Startling Truth” was published in a commemorative booklet in 1995 and was later included in Maya Angelou: The Complete Poetry
Bent's Old Fort National Historic Site in Colorado
The Fort was operated for 16 years from 1833 to 1849, as a stopping point along the Santa Fe Trail for settlers, Native Americans, Mexicans, U.S. Army, explorers, and travelers.
Started as a trading post, later, used as a headquarters for peacemaking place with tribes. Also became as a military staging point for U.S.’s invasion of northern Mexico.
The military, growing stream of settlers, and gold seekers disrupted the Indian trade, polluted water holes, then, trade was doomed by a cholera epidemic and escalating tensions between Indians and whites.
The current Fort was reconstructed in 1976, based on the archaeological excavations, paintings, original sketches, diaries, etc. Now, it is managed by the National Park Service with incredible historic setting.
This was the BEST trading post I have ever seen, for its size and strategic location at the international boundary between Mexico and U.S. back then.
The most interesting story was, Sacagawea’s son Pomp (Jean Baptiste Charbonneau) was here as a trader. After Lewis and Clark Expedition was over, Charbonneau family moved to St. Louis at Clark’s invitation, then the boy, Pomp, was left to live with Clark. Clark paid for Pomp's education at St. Louis Academy.
Later, Pomp went to France. According to the park ranger, Clark’s wife did not like a half Native-American boy was around in the same house. That’s why Pomp was sent to France. Like many other legendary stories, there was an element which enhanced the story more interesting, whether it was true or not . . . . . .
Pomp’s multilingual ability, speaking English, French, German, Spanish, Shoshone and other Native-American languages, could be a great tool for trading.
Bent's Old Fort National Historic Site in Colorado
The Fort was operated for 16 years from 1833 to 1849, as a stopping point along the Santa Fe Trail for settlers, Native Americans, Mexicans, U.S. Army, explorers, and travelers.
Started as a trading post, later, used as a headquarters for peacemaking place with tribes. Also became as a military staging point for U.S.’s invasion of northern Mexico.
The military, growing stream of settlers, and gold seekers disrupted the Indian trade, polluted water holes, then, trade was doomed by a cholera epidemic and escalating tensions between Indians and whites.
The current Fort was reconstructed in 1976, based on the archaeological excavations, paintings, original sketches, diaries, etc. Now, it is managed by the National Park Service with incredible historic setting.
This was the BEST trading post I have ever seen, for its size and strategic location at the international boundary between Mexico and U.S. back then.
The most interesting story was, Sacagawea’s son Pomp (Jean Baptiste Charbonneau) was here as a trader. After Lewis and Clark Expedition was over, Charbonneau family moved to St. Louis at Clark’s invitation, then the boy, Pomp, was left to live with Clark. Clark paid for Pomp's education at St. Louis Academy.
Later, Pomp went to France. According to the park ranger, Clark’s wife did not like a half Native-American boy was around in the same house. That’s why Pomp was sent to France. Like many other legendary stories, there was an element which enhanced the story more interesting, whether it was true or not . . . . . .
Pomp’s multilingual ability, speaking English, French, German, Spanish, Shoshone and other Native-American languages, could be a great tool for trading.
Flashman aged: 56
Years: 1878
*Notes
How did the Times get the scoop on the 1878 congress of Berlin? Flashy of course! Through the machinations of Henri Blowitz Journalist for the Times, Flashman has the chance to get one over an old foe Otto von Bismark, and make the intimate acquaintance of the lovely Caprice of the french secret service. A rare danger free period of Flashmans life.
The treaty signed at the congress of Berlin whilst at the time hailed as a great peacemaking achievement caused a great resentment in many of the participating countries, which festered until the first world war in 1914.
Liverpool
A close up of the simple but beautiful altar in the Parish Church of Our Lady & St. Nicolas in Liverpool city centre.
The butterflies hanging all around the church have been put in place by INSPIRE, a peacemaking initiative for young people, schools & communities, to promote peace in local communities and the world.
Thank you for your visit and your comments, they are greatly appreciated.
Created by Philip Cote, Nodymowin, of Moose Deer Point First Nation. Artist, Ancestral Knowledge Keeper, Educator, Historian, Young Spiritual Elder.
The mural’s symbols represent Indigenous spirituality and culture and relate to the sacred task of peacemaking and healing.
This mural is a testament to both the environment and the enduring presence of Indigenous Peoples in the area. The membership of Islington United Church conceived of this project to honour Indigenous teachings and spirituality while embodying a commitment to reconciliation through public art. The mural asks: What will be the future relationship between Indigenous Peoples and Toronto newcomers?
It was funded by individual donations as well as grants from the Toronto United Church Council and the United Church of Canada Foundation.
the fabric of time
if I could tear apart the fabric of time
then maybe listening
would fall better onto better ears and a voice that was once lost to depravity might
come back
here's to wishful wondering at what might become of us
if we were to
even for a second
stay silent
and listen to the voices that were stepped on in the still fragile mind of an innocent during a peacemaking moment with destiny as they stared upon the lego ceiling and cried out for a miracle to show them what faith should be like.
some call this the end of our days
and being a pessimist
l o n g will I stay the course of redemption
in the feeble effort to walk among the holy host
but maybe if voice was heralded as the mighty word of the almighty then we might see change in the forces that be.
Too late.
Poem by jasontoll
Saint Isabel of Portugal, also known as Queen Saint Isabel (nee Elizabeth of Aragon) was Queen of Portugal from 1282 to 1325 as the wife of King Denis. She was renowned for her piety, charity, and peacemaking efforts. She was canonized as a saint in the Catholic Church and is celebrated for her devotion to God and her compassion for the poor and sick.
The Castelo Estremoz was built as a royal palace by King Dinis for Queen Saint Isabel. She lived there to the end of her life.
Политик Лев Шлосберг (внесен в реестр иностранных агентов) заключен под стражу по делу о фейках о ВС РФ. Его поместили в СИЗО под арест до 2 февраля следующего года. Льва продолжает преследовать правительство за продвижение миротворческой политики.
The politician Lev Shlosberg (entered in the register of foreign agents) is in custody in the case of fakes about the Armed Forces of the Russian Federation. He was placed in pre-trial detention until February 2 of the following year. Leo continues to be persecuted for promoting a peacemaking policy.
Daniel Ellsberg at a rally for Chelsea Manning at Fort Meade June 1, 2013 - telling the truth is not a crime www.nytimes.com/2023/06/16/us/daniel-ellsberg-dead.html & www.ellsberg.net & www.plough.com/en/topics/justice/peacemaking/a-fathers-le... & www.theguardian.com/commentisfree/2023/jun/17/daniel-ells... & www.washingtonpost.com/obituaries/2023/06/16/daniel-ellsb... & www.nytimes.com/2023/03/24/opinion/international-world/el... & theintercept.com/2023/06/16/daniel-ellsberg-pentagon-pape...
Dear President Widodo!
Dear colleagues! The world’s majority, which stands with us!
I address you in Ukrainian, but in front of each of you on the table you will find our proposals. In your language. In demonstration of respect for you.
I have just returned to our capital. Returned from the city of Kherson.
Kherson is one of the key cities in the south of our country and the only regional centre that Russia managed to occupy after February 24.
And now Kherson is already liberated.
What does it mean? For Ukraine, this liberation operation of our Defence Forces is reminiscent of many battles of the past, which became turning points in the wars of the past.
Those battles symbolized such changes, after which people already knew who will be victorious even though the ultimate victory still had to be fought for.
It is like, for example, D-Day - the landing of the Allies in Normandy. It was not yet a final point in the fight against evil, but it already determined the entire further course of events. This is exactly what we are feeling now.
Now - when Kherson is free.
To liberate our entire land from the Russists, we still will have to fight for a while longer... To fight! However, if the victory will be ours in any case, and we are sure of it, then shouldn't we try to implement our formula for peace to save thousands of lives and protect the world from further destabilizations?
That is why I want to present our vision of the path to peace - how to actually achieve it. And not only for us, but also for all of you, your allies and partners.
In my statement in September of this year at UN General Assembly, I presented Ukraine’s formula for peace. A formula of peace for the world.
Just when the world was hoping to recover from the blows of the pandemic, the Russian war provoked a whole series of new global challenges. This must be stopped!
There is a set of solutions that need to be implemented. And I want the conversation about it to be public, not behind the scenes. I want it to be discussed in specific terms, and not in broad strokes.
Maybe I'll go over the allotted time limit.
But the issue of peace is worth it.
I want this aggressive Russian war to end justly and on the basis of the UN Charter and international law. Not "somehow" - according to the apt formulation of the UN Secretary-General António Guterres.
Ukraine should not be offered to conclude compromises with its conscience, sovereignty, territory and independence. We respect the rules and we are people of our word.
Ukraine has always been a leader in peacekeeping efforts, and the world has witnessed it. And if Russia says that it supposedly wants to end this war, let it prove it with actions.
Apparently, one cannot trust Russia's words, and there will be no Minsks-3, which Russia would violate immediately after signing.
If there are no concrete actions to restore peace, it means that Russia simply wants to deceive all of you again, deceive the world and freeze the war just when its defeats have become particularly notable.
We will not allow Russia to wait it out, build up its forces, and then start a new series of terror and global destabilization.
I am convinced now is the time when the Russian destructive war must and can be stopped.
So, here are the proposals of Ukraine:
The first is radiation and nuclear safety.
No one has the right to blackmail the world with a radioactive disaster. This is an axiom.
However, in front of the eyes of the whole world, Russia has turned our Zaporizhzhia Nuclear Power Plant into a radioactive bomb that can explode at any moment. Where will the radiation cloud go? Perhaps towards the territory of the EU. Maybe to Türkiye. Maybe to the Middle East. I consider as criminal even a hypothetical possibility of such a scenario!
Radiation safety must be restored. The IAEA has already provided respective recommendations, confirming all the risks that we have repeatedly raised. Therefore, Russia must immediately withdraw all its militants from the territory of the Zaporizhzhia NPP. The station must be immediately transferred to the control of the IAEA and the Ukrainian personnel. The normal connection of the station to the power grid must be restored immediately so that nothing threatens the stability of the reactors.
We proposed that IAEA missions are sent to all Ukrainian nuclear plants - four of them, 15 nuclear units in total. Plus the Chornobyl plant, which has been shut down and is under conservation. Such missions can verify that any hostile activity against Ukrainian nuclear facilities has indeed ceased.
How long does it take to implement it? Russia can begin the demilitarization of the Zaporizhzhia NPP as early as tomorrow if it is really ready to restore the radioactive safety it violated.
The same goes for the crazy threats of nuclear weapons that Russian officials resort to. There are and cannot be any excuses for nuclear blackmail. And I thank you, dear G-19, for making this clear.
However, please use all your power to make Russia abandon nuclear threats. The basis for such efforts can be the Budapest Memorandum and respective capabilities of the signatory states.
The second challenge is food security.
Thanks to the strong participation of the UN, Türkiye and other partners, we have demonstrated how the cooperation of a few can restore food security for the many.
I believe our export grain initiative deserves an indefinite extension - no matter when the war ends.
The right to food is a fundamental right of every person in the world.
Since July, Ukraine has exported over 10 million tons of food by sea. We can increase exports by several million tons per month. Thus for this I propose to expand the grain export initiative to our other ports - in particular, to the ports of Mykolaiv and "Olvia" in the Mykolaiv region.
I also call on all countries – and in particular your countries, dear G-19 leaders – to join our initiative to help the poorest with food.
We have already launched the initiative – "Grain From Ukraine". And the first vessel - Nord Vind - leaves for Ethiopia with 27 thousand tons of wheat on board. This is the amount that can feed almost 100,000 people per year. There can be many such ships from Ukraine, and therefore there will be many people in poor countries who are saved from starvation.
Ukraine can export 45 million tons of food this year. And let a significant part of it be directed to those who suffer the most.
What do we propose exactly? Each country can join with a specific contribution and become a co-creator of the victory over hunger and the food crisis.
The third is energy security.
All of you can witness what the Russian terror is aimed at now. This is an attempt to turn the cold into a weapon. A weapon against millions of people.
About 40% of our energy infrastructure were destroyed by the strikes of Russian missiles and Iranian drones used by the occupiers. Every week, Russia blows up our power plants, transformers, and electricity supply lines.
A related goal of this terror is to prevent the export of our electricity to neighbouring countries, which could significantly help them stabilize the energy situation and reduce prices for consumers.
Russia is interested in the energy crisis. And we should all be interested in ending terror.
I thank all our partners who have already helped Ukraine with the supply of air defence and missile defence systems. This allows us to shoot down some of the Russian missiles and Iranian drones. But we must fully protect our sky. I ask you to increase respective assistance!
We have already proposed that a mission of UN experts is sent to the objects of critical energy infrastructure of Ukraine to assess the scope of damage and the needs for restoration, as well as to prevent their further destruction. We need to speed up the dispatch of this mission!
This will be a specific contribution of the international community to the stabilization of the energy situation in Ukraine and Europe, and therefore in the global energy market.
However, regardless of the decisions of the world, any day Russia on its own can simply abandon strikes on Ukrainian energy generation and water and heat supply facilities. Let Russia prove by its rejection of terror that it is really interested in the restoration of peace.
We must also take a fundamental step so that energy resources are no longer used as weapons. Price restrictions on Russian energy resources should be introduced.
If Russia is trying to deprive Ukraine, Europe and all energy consumers in the world of predictability and price stability, the answer to this should be a forced limitation of export prices for Russia. So that the export price was not higher than the production cost. That's fair. If you take something away, the world has the right to take from you.
The fourth challenge is the release of all prisoners and deportees.
Thousands of our people - military and civilians - are in the Russian captivity. They are subjected to brutal torture - this is mass abuse!
In addition, we know by name 11 thousand children who were forcibly deported to Russia. They are separated from their parents in full knowledge that they have families.
Apart from the children, whose data we know, there are tens of thousands of those who were forcibly deported and about whom we know only indirectly. Among them are many, whose parents were killed by Russian strikes, and now they are being held in the state that murdered them.
Add to that hundreds of thousands of deported adults, and you will see what a humanitarian catastrophe the Russian war has caused.
Add political prisoners - Ukrainian citizens who are held in Russia and in the temporarily occupied territory, in particular in Crimea.
We must release all these people!
I want to point out that we did not find support from the International Committee of the Red Cross. We do not see that they are fully fighting to gain access to the camps, where Ukrainian prisoners of war and political prisoners are held. Neither they are helping to find deported Ukrainians. This self-withdrawal is the self-destruction of the Red Cross as an organization that was once respected.
We cannot wait.
Therefore, we must unite for the sake of the only realistic model of the release of prisoners - "all for all".
And also for the release of all children and adults who were deported to Russia.
I thank the partners for their efforts, which allowed the release of many Ukrainians and foreign citizens, who were captured by the Russians. And let your leadership and the sincere heart of other leaders, who are present now, help free other Ukrainians as well.
The fifth – implementation of the UN Charter and restoration of Ukraine’s territorial integrity and the world order.
Article 2 of the UN Charter defines everything very clearly. Everything that Russia violated by this war.
Therefore, we must restore the validity of international law - and without any compromises with the aggressor. Because the UN Charter cannot be applied partially, selectively or "at will".
Russia must reaffirm the territorial integrity of Ukraine within the framework of the relevant resolutions of the UN General Assembly and the applicable international legally binding documents.
It is not up to negotiations.
The sixth challenge is withdrawal of Russian troops and cessation of hostilities.
There is a clear understanding of how to achieve this.
Russia must withdraw all its troops and armed formations from the territory of Ukraine. Ukraine's control over all sections of our state border with Russia must be restored.
This will result in a real and complete cessation of hostilities.
Every day of delay means new deaths of Ukrainians, new threats to the world, and an insane increase in losses due to continuation of the Russian aggression – losses for everyone in the world.
The seventh – justice.
This is what stokes the greatest emotions.
Everywhere, when we liberate our land, we see one thing - Russia leaves behind torture chambers and mass burials of murdered people.
This was the case in Bucha and other cities in the north of the country after the occupation. This was the case in the Kharkiv region. The same we observe now in the Kherson region.
As of today, we have a full information about four hundred and thirty children killed by Russian strikes. Only children! And only those about whom we know everything for sure.
And how many mass graves are there in the territory that still remains under the control of Russia? What will we see in Mariupol?
That is why the world should endorse establishment of the Special Tribunal regarding the crime of Russia’s aggression against Ukraine and the creation of an international mechanism to compensate for all the damages caused by this war. Compensation at the expense of Russian assets, because it is the aggressor who must do everything to restore the justice violated by it.
We have already proposed a resolution of the UN General Assembly regarding an international compensation mechanism for damages caused by the Russian war. It is endorsed. We ask you to implement it.
We are also preparing the second resolution - on the Special Tribunal. Please join and support it.
Because there is no such nation in the world that does not appreciate justice.
The eighth challenge is ecocide, the need for immediate protection of environment.
Millions of hectares of forest were burned by shelling. Almost two hundred thousand hectares of our land are contaminated with unexploded mines and shells. Dozens of coal mines are flooded, including the mine in which an underground nuclear test explosion was carried out in 1979...
This is the “Yunkom” mine in the Donetsk region. It is located on the territory occupied by Russia. It has been flooded for several years - precisely because of the occupiers. Everyone in Moscow knows what a threat it poses not only to the rivers in the Donetsk region, but also to the Black Sea basin. Only the de-occupation of our territory can provide the conditions for the elimination of this threat.
It is impossible to accurately calculate the amount of atmospheric pollution from burnt oil depots and other fires... As well as from blown up sewage facilities, burned chemical plants, innumerable burial sites of slayed animals.
Just imagine this – due to the Russian aggression, 6 million domestic animals died. 6 million! These are official numbers. At least 50,000 dolphins were killed in the Black Sea. Thousands of hectares of soil are contaminated with harmful substances - most of them are fertile soils. Were fertile soils.
During the last week’s Climate Summit in Egypt, I proposed a platform to assess the environmental damage of war. We have to implement it.
We must also find common responses to all environmental threats created by the war. Without this, there will be no return to a normal, stable life, and the reverberations of the war will remain for a long time - in the explosions of mines that will take the lives of children and adults, in the pollution of water, soil and atmosphere.
I thank all the countries that are already helping us with demining. There is an urgent need for an increased number of equipment and experts for these operations.
Funds and technologies are also needed for the restoration of water treatment facilities.
This is not just a Ukrainian problem. This is a challenge for the whole world.
The next - the ninth – is the prevention of escalation.
A risk that still exists and will remain until our security is properly ensured.
Ukraine is not a member of any of the alliances. And Russia was able to start this war precisely because Ukraine remained in the grey zone - between the Euro-Atlantic world and the Russian imperialism. Now we do not have any security assurances either. So, how can we prevent repetition of Russia’s such aggression against us?
We need effective security assurances. That is why we prepared a draft agreement – the Kyiv Security Compact, and have already presented it to partners.
Thus, we should hold an international conference to cement the key elements of the post-war security architecture in the Euro-Atlantic space, including guarantees for Ukraine.
The main outcome of the conference should be the signing of the Kyiv Security Compact.
We can do it any time - even this year. And we must do it.
And the tenth – confirmation of the end of the war.
When all the antiwar measures are implemented, when security and justice begin to be restored, a document confirming the end of the war should be signed by the parties.
I would like to emphasize that none of the steps above can take long. A month for one step at the most. For some steps, a couple of days are enough.
We already have a positive experience with the grain export initiative. How does it work?
There is the UN - and two other parties to the agreements: on one side Ukraine, Türkiye and the UN, and on the other side Russia, Türkiye and the UN.
Implementation of each of the points I have just presented can be worked out in a similar fashion. States ready to take the lead in this or that decision can become parties to the arrangement.
Once again:
radiation and nuclear safety; food security; energy security; release of all prisoners and deported persons; implementation of the UN Charter and restoration of Ukraine’s territorial integrity and the world order; withdrawal of Russian troops and cessation of hostilities; restoration of justice; countering ecocide; preventing escalation; and finally - confirmation of the end of the war.
Dear leaders!
I have outlined the paths each of you can choose for yourself - how to become a co-creator of peace.
Please choose your path for leadership - and together we will surely implement the peace formula.
What will it do?
It will save thousands of lives. It will restore the validity of international law. It will revitalize the security architecture. It will return the global stability, without which the whole world is suffering. In essence – this is what the honest countries of the world are cooperating for.
Peace is a global value. That, which is important for every person in the world.
I am confident that it is likewise for each of you, leaders of G-19.
I have outlined specific, practical solutions. They can be implemented. Quickly. They are effective.
And if Russia opposes our peace formula, you will see that it only wants war.
Ukraine is grateful to everyone in the world who helps us to protect freedom and to restore peace.
Let our joint efforts be crowned with success as soon as possible and be reflected in the outcomes of this summit.
Thank you for the invitation!
Glory to Ukraine!
Daryl Hall & John Oates on the Oldies station: Adult Education
www.youtube.com/watch?v=XLYqTZKEpvs
Adult, adult, - Adult - Education
Holly: (sitting at a table during school lunch break, looks in her chill bag and groans) This is the wrong damn lunch.
Alex: (primly sitting across from Holly and setting up her bento box) What's wrong?
Holly: This is Stacy's lunch, so she must have mine.
Alex: These things happen, when you have a sister. (produces a pair of chopsticks)
Daryl Hall & John Oates on the Oldies station: There's a wise guy that you know who could put you right
Holly: She's not my sister. She's some sort of bottom-dwelling pond creature my parents scooped up and brought home as an experiment in evolution.
Alex: It might be a good idea if you were nicer to her. If you aren't, she just might follow through on her threat to tell Kyle that you're looking to mingle fluids with him.
Daryl Hall & John Oates on the Oldies station: 'Cause it's only lonely spots he shares with you
Holly: Oh, gross! Alex! I have to eat my sister's food over here, so I'm already close to throwing up.
Alex: I meant kissing, you know? Saliva. (points at Holly with her chopsticks) You've got SUCH a sewer mind (smirks)
Holly: You might have my parents fooled with that good girl routine, but I know better.
Daryl Hall & John Oates on the Oldies station: The student body's got a bad reputation (oh yeah, oh yeah)
Alex: I certainly hope so, after this many years. Seriously, though, a little sisterly peacemaking will probably prevent a full disclosure.
Holly: If she embarrasses me like that, I swear I'll sell her for scientific research.
Alex: You know, you could always do the big reveal to him before she does.
Holly: The Alexandra Russos of the world can do things like that. The Holly Samuels ... es... of the world have to hang out and hope they get noticed.
Alex: Holls, there's nothing wrong with that isn't wrong with every girl our age.
Daryl Hall & John Oates on the Oldies station: All your girlfriends care about the watch you wear and talkin' about it
Holly: (sarcastically) I'd love to read your personal collection of synonyms for "supportive."
Alex: I'm just saying that the only difference between you and me is the willingness to be shot down.
Holly: (scoffs) Like any guy would shoot you down if you told him you liked him.
Alex: I had a massive crush on a guy, and when I told him about it, he said he was flattered, but he wasn't interested.
Holly: (stops chewing her sandwich, staring at Alex a moment, then swallows) That is NOT a true story.
Daryl Hall & John Oates on the Oldies station: They're calling it a preparation - You're waiting for a separation
Alex: I swear on my Burberry Banner Bag.
Holly: Nice product placement.
Alex: (demurely) Why, thank you.
Holly: A guy turned you down?
Alex: Flat refusal.
Holly: YOU.
Alex: I'm beginning to sense a sort of hurtful revel in your tone.
Holly: I'm just ... shocked.
Daryl Hall & John Oates on the Oldies station: You make it with a false surrender - More memories you won't remember
Alex: (gives a little shrug) I was demolished at the time, but I'm over it.
Holly: Why is this the first time I'm hearing this story?
Alex: Everybody has secrets, Holls. Besides, this was the first time it was relevant.
Holly: (lowering her voice and leaning in) Who was it?
Alex: I promised I'd never tell.
Holly: But this is me.
Alex: We're only as good as our word. If I told you this secret, how safe would you feel about anything you ever told me, in confidence?
Holly: (deflated, sits back) Well, your logic is inconvenient to my good time.
Alex: (smirks) You need to bite that bullet, Holls. Just track him to some unpopulated spot and let him have it.
Daryl Hall & John Oates on the Oldies station: That she could graduate to adult kisses
Holly: This is sounding more like a mob hit.
Alex: Try to think of yourself as this goddess huntress chasing down a sacred stag.
Holly: I don't want his head on my wall!
Alex: No, you want his booty in your bed. (teases)
Holly: You are SO inappropriate! I need an adult.
Alex: (laughs lightly) Hey, a trophy is a trophy.
Holly: (giggles then sobers) Seriously, what if i get up the courage to say something to him and he laughs at me?
Alex: I really don't think Kyle's the kind of guy who'd laugh.
Holly: What if he says he's not interested?
Alex: Well, you'll be crushed, just like me.
Holly: I'm not seeing the incentive, here.
Daryl Hall & John Oates on the Oldies station: Adult education it's a bad situation - Adult education
Alex: Hey, you'll have one advantage. (she gives Holly a playful kick under the table) You'll have me to talk to about it.
Holly: I wish I could have been there for you.
Alex: That's what happens when you have a secret. You have to carry it alone.
Holly: I just hope he doesn't laugh.
Alex: (casually) If he does, I'll kick him in the balls.
Holly: (smiles) You're a great friend.
Alex: Hell yes, I am.
Daryl Hall & John Oates on the Oldies station: Adult, adult, adult, educate, educate, education - Adult, adult
(Thank you to Kes MacPherson for playing Holly, and to Eclaire Daines for playing Alex.)
The Tiananmen (simplified Chinese: 天安门; traditional Chinese: 天安門; literally: "Gate of Heavenly Peace") is a famous monument in Beijing, the capital of the People's Republic of China. It is widely used as a national symbol. First built during the Ming dynasty in 1420, Tiananmen is often referred to as the front entrance to the Forbidden City. However, the Meridian Gate (午门) is the first entrance to the Forbidden City proper, while Tiananmen was the entrance to the Imperial City, within which the Forbidden City was located. Tiananmen is located to the north of Tiananmen Square, separated from the plaza by Chang'an Avenue.
The Chinese name of the gate (天安门/天安門, pronounced Tiān'ānmén), is made up of the Chinese characters for "heaven," "peace" and "gate" respectively, which is why the name is conventionally translated as "Gate of Heavenly Peace". However, this translation is somewhat misleading, since the Chinese name is derived from the much longer phrase "receiving the mandate from heaven, and pacifying the dynasty." (受命于天，安邦治國). The Manchu transliteration, Abkai elhe obure duka, lies closer to the original meaning of the gate and can be literally translated as the "Gate of Heavenly Peacemaking." The gate has a counterpart in the northern end of the imperial city called Di'anmen (地安门, Dì'ānmén; Manchu: Na i elhe obure duka), which may be roughly translated as the "Gate of Earthly Peacemaking."
History
The gate was originally named Chengtianmen (traditional Chinese: 承天門; simplified Chinese: 承天门; pinyin: Chéngtiānmén), or "Gate of Accepting Heavenly Mandate", and it has been destroyed and rebuilt several times. The original building was first constructed in 1420 and was based on a gate of an imperial building in Nanjing with the same name and hence inherited the name "Chengtianmen". The gate was damaged by lightning in July, 1457, and was completely burnt down. In 1465, the Chenghua Emperor of the Ming dynasty ordered Zi Gui (自圭), the Minister of Works, to rebuild the gate, and the design was changed from the original paifang form to the gatehouse that is seen today. It suffered another blow in the war at the end of the Ming dynasty, when in 1644 the gate was burnt down by rebels led by Li Zicheng. Following the establishment of the Qing dynasty and the Manchu conquest of China proper, the gate was once again rebuilt, beginning in 1645, and was given its present name upon completion in 1651. The gate was reconstructed again between 1969 and 1970. The gate as it stood was by then 300 years old, and had badly deteriorated, partly due to heavy usage in the 1950s and 1960s. As the gate was a national symbol, Zhou Enlai ordered that the rebuilding was to be kept secret. The whole gate was covered in scaffolding, and the project was officially called a "renovation". The rebuilding aimed to leave the gate's external appearance unchanged while making it more resistant to earthquakes and featuring modern facilities such as an elevator, water supply and heating system.
Description
The building is 66 metres long, 37 meters wide and 32 meters high. Like other official buildings of the empire, the gate has unique imperial roof decorations.
In front of the gate are two lions standing in front of the gate and two more guarding the bridges. In Chinese culture, lions are believed to protect humans from evil spirits.
Two stone columns, called huabiao, each with an animal (hou) on top of it, also stand in front of the gate. Originally, these installations were designed for commoners to address their grievances by writing or sticking up petitions on the columns. However, the examples in front of the Imperial City were purely decorative and instead connoted the majesty of the imperial government.
The western and eastern walls have giant placards; the left one reads "Long Live the People's Republic of China" (Chinese: 中华人民共和国万岁), while the right one reads "Long Live the Great Unity of the World's Peoples". The right placard used to read "Long Live the Central People's Government"[citation needed] on the founding ceremony of the PRC, but after the ceremony it was changed to "Long Live the Great Unity of the World's Peoples" (Chinese: 世界人民大团结万岁). Both placards were changed to use simplified Chinese instead of traditional Chinese characters in 1964. The phrasing has significant symbolic meaning, as the phrase used for long live, like the Imperial City itself, was traditionally reserved for Emperors of China, but is now available to the common people.
The reviewing stands in the foreground are used on International Workers Day (May Day) and on the National Day (October 1) of the People's Republic of China.
In front of the stands is the Imperial City's moat, still filled with water but now containing decorative illuminated fountains.
In ancient times, the Tiananmen was among the most important gates encountered when entering Beijing's Imperial City along with the Qianmen, the Gate of China. Proceeding further inward, the next gate is the 'Upright Gate', identical in design to the Tian'anmen; behind it is the southern entrance of the Forbidden City itself, known as the Meridian Gate.
from Wikipedia
Loving God of Peace:
On this anniversary of unbelievable sorrow,
comfort those who mourn,
and guide our hearts toward healing and hope.
Remind us of the love of Christ,
love which leapt over cultural and ethnic boundaries
to feed the hungry, seek the lost and care for the least.
Make of Your children, no matter how we name You,
one human family, bound together
in the work of justice and peacemaking.
Make us one with the Light that shines in the darkness
and illumines a path toward understanding and reconciliation.
Let love be our genuine call. Amen.
Rev. Dr. Jacqueline Lewis
Liverpool
The interior of the church. In the centre of the image is the Sanctuary, a simple space with no choir stalls or screen, and no window above the altar. Unusually it is at the west end of the church, after the building was bombed in 1940 it was decided to rebuild facing the river Mersey.
Above the Sanctuary hangs the Rood which depicts Christ with his mother and St. John the Evangelist. The Rood is designed in the shape of an anchor and is carved from the timbers of an old bell frame.
To the left is St. Peter’s Chapel, the cross which can just be seen above the altar is made from charred timbers, these were recovered the morning after the bombing in 1940.
To the right is the Maritime Chapel, this Chapel was created in 1993, reinforcing the tradition of St. Nicks being a sailors church.
The butterflies hanging from the ceiling all around the church have been put in place by INSPIRE, a peacemaking initiative for young people, schools & communities, to promote peace in local communities and the world.
Thank you for your visit and your comments, they are greatly appreciated.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
Pictured above is a Leopard 2A4 fitted with the Vinland Defense Corporation's SPEAR upgrade kit. The SPEAR kit includes modular composite armor modules for the front and flanks of the vehicle hull, an RPG-cage over the rear flank, increased front and flank turret armor, an advanced electronics suite, hard and soft-kill active protection system, and a remote weapon station for the commander.
The Leopard 2A4 has become a staple MBT for many militaries around the world. It has seen combat across a myriad of combat theaters, and been modified to perform a variety of combat and noncombat roles. Due to the platform's versatility and robustness, VDC chose to use the Leopard 2A4 as the base model for it's SPEAR kit, with the intention of maintaining a fleet of SPEAR-upgraded 2A4's for peacekeeping and peacemaking contract operations. Currently 4 Leopard 2A4's have been upgraded with VDC's SPEAR kit, with more under contract to be built.
The primary goal of VDC's SPEAR kit was to enhance existing capability levels of the Leopard 2A4 from third generation/third generation advanced, to that on par with fourth generation main battle tanks. This has been accomplished by introducing modular composite armor in addition to an active protection system to neutralize guided projectiles. Independent testing done on the SPEAR kit has shown a 42% increase in RHA protection levels across the hull front and flanks, and a 38% increase in RHA levels across the turret front, significantly improving the tank's survivability.
The CROWN active protection system utilizes stacked projectiles mounted in launchers around the vehicle to combat incoming ATGMS and RPGs. Similar to the MetalStorm system, CROWN launchers electrically fire stacked projectiles in a shotgun-like dispersion to deny incoming rockets and missiles access to the vehicle.
In addition to the commander's independent sight, the commander also has access to a remote weapon station located on the rear of the vehicle turret. In the event of a failure of the independent sight, the commander can use the RWS as a targeting and designation sight. The commander also has access to override the gunner's controls to slave the barrel on target to either the independent sight or the RWS's sights.
The SPEAR kit includes an overhauled electronics suite that includes various radios, signal jammers, IFF beacons, a Blue Force Tracker terminal, 360 degree external camera suite, computer-assisted fire control system, and battle management suite for assessing system readiness.
Although existing Leopard 2A4's already carry an NBC filter, VDC chose to replace this filter with an advanced overpressure system that also has air conditioning capabilities for the crew when the tank is buttoned up. Crews are still advised to wear personal cooling garments for when the vehicle hatches are open, however, the option for air conditioning is now available.
The L44 120mm main gun has been retained for now, although VDC has begun trials of alternate armaments to combat increased armored threats. The SPEAR kit moves the placement of the coaxial 7.62mm machine gun to above the barrel to make room for an additional coaxial weapon; a 20mm autocannon with a cyclic rate of 400 rounds per minute. Reports from VDC armored crews operating legacy Leopard 2A4's noted a lack of armaments that addressed intermediate threats such as lightly armored vehicles, and the threat of urban operations. With the threat of asymmetrical warfare growing, VDC chose to include a 20mm autocannon for addressing these intermediate threats that could resist medium machine gun fire, but don't necessitate the use of the main gun. The remote weapon station typically is fitted with a 12.7mm machine gun, although the mount is capable of accepting other weapon systems. 45 rounds of 120mm ammunition are carried, along with 420 rounds of 20mm, 500 rounds of 12.7mm, and 2,000 rounds of 7.62mm.
Well, here she is! I've been working on this one for a long while now, and I'm finally at a point of calling it "done." I really liked the way this has turned out, and I think this may take the cake for my favorite model I've made before, so woo! The cabinet doors will be flipped and attached to the 1x2 grille tiles underneath when I get around to building this, so they're just floating there on the model right now (which is funny because I actually really like the cabinet doors facing out instead of in). As I mentioned on my Leo 2A4 post, many of the nitpicks/inaccuracies of the base model are mitigated or hidden with this upgrade kit over it, such as the offset main gun, wonky side skirts, and blocky front glacis (probably the part of the build I'm least satisfied with as far as accuracy's sake.) Regarding the glacis, my excuse is that the lower glacis is sloped, but covered by a wedge of modular armor that increases overall protection, but negates the sloping effect of the original armor. RWS is not my design, and IIRC is Andrew Somers.'
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
Patrolling in the Norwegian Battalion (NORBATT) of UNIFIL controlled area of Lebanon, back in 1992.
This photo is captured from "Higway 68"
To view my photostream from the start (newest photos) click HERE!
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
Martin Sean Indyk is the Vice President and Director for Foreign Policy at the Brookings Institution in Washington, D.C. He took leave from the Brookings Institution to serve as the U.S. Special Envoy for Israeli–Palestinian Negotiations from 2013 to 2014. Indyk served as United States ambassador to Israel and Assistant Secretary of State for Near East Affairs during the Clinton Administration. He is known as the framer of the U.S. policy of dual containment which sought to 'contain' Iraq and Iran, which were both viewed as the United States' two most important strategic adversaries at the time. He is the author of Innocent Abroad: An Intimate Account of American Peacemaking Diplomacy in the Middle East.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
Nelson Mandela became the first black president of South Africa in 1994, serving until 1999.
A symbol of global peacemaking, he won the Nobel Peace Prize in 1993.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
On Feb. 1st, the Abrahamic Reunion and musician James Twyman,, hosted the Great Abrahamic Pulse, a global synchronized prayer event for the peace of Syria. 80 Israelis, Palestinians and internationals made a multi-faith journey to points on the Syria border. After lunch in the town of Mas'adeh, we toured Majdal Shams and the Quneitra lookout. A rainbow around the sun greeted our arrival at Mount Bental for the global prayer event.
James Twyman, Eliyahu McLean and Abdel Salaam Manasra hosted a prayer circle, sharing chants for peace and unity, with Jewish, Christian and Muslim leaders offering prayers for the peace of Syria. Hundreds of thousands joined us globally at 5:00 PM Israel time for the Abrahamic Pulse, a 15 minute silent prayer for peace in ourselves, Syria and the world. The sound of battles below heard earlier ceased entirely during those minutes.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
Picture taken 1983 - digitally captured from paper print
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The Dayak or Dyak or Dayuh /ˈdaɪ.ək/ are the native people of Borneo. It is a loose term for over 200 riverine and hill-dwelling ethnic subgroups, located principally in the interior of Borneo, each with its own dialect, customs, laws, territory and culture, although common distinguishing traits are readily identifiable. Dayak languages are categorised as part of the Austronesian languages in Asia. The Dayak were animist in belief; however many converted to Islam and since the 19th century, mass conversion to Christianity.
HISTORY
The Dayak people of Borneo possess an indigenous account of their history, mostly in oral literature, partly in writing in papan turai (wooden records), and partly in common cultural customary practices. Among prominent accounts of the origin of the Dayak people includes the mythical oral epic of "Tetek Tahtum" by the Ngaju Dayak of Central Kalimantan, it narrates the ancestors of the all Dayak people descended from the heavens before dispensing from the inland to the downstream shores of Borneo.
In the southern Kalimantan flourished the independent state of Nansarunai established by the Ma'anyan Dayaks prior to the 12th century. The kingdom suffered two major attacks from the Majapahit forces that caused the decline and fall of the kingdom by the year 1389, the attacks are known as Nansarunai Usak Jawa (meaning the destruction of the Nansarunai by the Javanese) by the oral accounts of the Ma'anyan people. This contributed to the migration of the Ma'anyans to the Central and South Borneo region.
The colonial accounts and reports of Dayak activity in Borneo detail carefully cultivated economic and political relationships with other communities as well as an ample body of research and study considering historical Dayak migrations. In particular, the Iban or the Sea Dayak exploits in the South China Seas are documented, owing to their ferocity and aggressive culture of war against sea dwelling groups and emerging Western trade interests in the 18th and 19th centuries.
In 1824, as a result of the Anglo-Dutch Treaty of 1824 to settle their commercial regional disputes by switching Java from British to Dutch in return for Malacca, the Malay Archipelago was permanently divided into formerly Dutch-colonized Indonesia and British-colonized Malaysia to this day.
In 1838, British adventurer James Brooke arrived to find the Sultan of Brunei fending off rebellion from warlike inland tribes. Sarawak was in chaos. Brooke put down the rebellion, and was made Governor of Sarawak in 1841, with the title of Rajah. Brooke pacified the natives, including the Dayaks, who became some of his most loyal followers. He suppressed headhunting and piracy. Brooke's most famous Iban enemy was Libau "Rentap"; Brooke led three expeditions against him and finally defeated him at Sadok Hill. Brooke had many Dayaks in his forces at this battle, and famously said "Only Dayaks can kill Dayaks. So he deployed Dayaks to kill Dayaks." Sharif Mashor, a Melanau from Mukah, was another enemy of Brooke.
During World War II, Japanese forces occupied Borneo and treated all of the indigenous peoples poorly - massacres of the Malay and Dayak peoples were common, especially among the Dayaks of the Kapit Division. In response, the Dayaks formed a special force to assist the Allied forces. Eleven US airmen and a few dozen Australian special operatives trained a thousand Dayaks from the Kapit Division in guerrilla warfare. This army of tribesmen killed or captured some 1,500 Japanese soldiers and provided the Allies with vital intelligence about Japanese-held oil fields.
Coastal populations in Borneo are largely Muslim in belief, however these groups (Tidung, Banjarese, Bulungan, Paser, Melanau, Kutainese, Kedayan, Bakumpai, Bisayah) are generally considered to be Malayised and Islamised Dayaks, native to Borneo, and heavily amalgated by the Malay people, culture and sultanate system.
Other groups in coastal areas of Sabah and northeastern Kalimantan; namely the Illanun, Tausūg, Sama and Bajau, although inhabiting and (in the case of the Tausug group) ruling the northern tip of Borneo for centuries, have their origins from the southern Philippines. These groups though may be indigenous to Borneo, they are nonetheless not Dayak, but instead are grouped under the separate umbrella term of Moro.
ETHNICITY
The Indigenous people of the Heart of Borneo are commonly known as Dayak. The term was coined by Europeans referring to the non-Malay inhabitants of Borneo. There are seven main ethnic divisions of Dayaks according to their respective native languages which are:
1. the Ngaju,
2. Apau Kayan,
3. Iban (Sea Dayak),
4. Klemantan (Land Dayak),
5. Murut,
6. Punan and
7. Ot Danum groups.
Under the main classifications, there are dozens of ethnics and hundreds of sub-ethnics dwelling in the Borneo island. There are over 50 ethnic Dayak groups speaking different languages. This cultural and linguistic diversity parallels the high biodiversity and related traditional knowledge of Borneo.
LANGUAGES
Dayaks do not speak just one language, even if just those on the island of Borneo (Kalimantan) are considered. Their indigenous languages belong in the general classification of Malayo-Polynesian languages and to diverse groups of Bornean and Sabahan languages (including Land Dayak), and the Ibanic languages of the Malayic branch. The Dayak are very adaptable and also speak the lingua franca of the place such as those of Malay, Chinese and European origin.
Many of Borneo’s languages are endemic (which means they are spoken nowhere else). It is estimated that around 170 languages and dialects are spoken on the island and some by just a few hundred people, thus posing a serious risk to the future of those languages and related heritage.
Headhunting and peacemaking
In the past, the Dayak were feared for their ancient tradition of headhunting practices (the ritual is also known as Ngayau by the Dayaks). Among the Iban Dayaks, the origin of headhunting was believed to be meeting one of the mourning rules given by a spirit which is as follows:
The sacred jar is not to be opened except by a warrior who has managed to obtain a head, or by a man who can present a human head, which he obtained in a fight; or by a man who has returned from a sojourn in enemy country.
Often, a war leader had at least three lieutenants (called manuk sabong) who in turn had some followers. The war (ngayau) rules among the Iban Dayaks are listed below:
If a warleader leads a party on an expedition, he must not allow his warriors to fight a guiltless tribe that has no quarrel with them.
If the enemy surrenders, he may not take their lives, lest his army be unsuccessful in future warfare and risk fighting empty-handed war raids (balang kayau).
The first time that a warrior takes a head or captures a prisoner, he must present the head or captive to the warleader in acknowledgement of the latter's leadership.
If a warrior takes two heads or captives, or more, one of each must be given to the warleader; the remainder belongs to the killer or captor.
The warleader must be honest with his followers in order that in future wars he may not be defeated (alah bunoh).
THERE WERE VARIOUS REASONS FOR HEADHUNTING
For soil fertility so Dayaks hunted fresh heads before paddy harvesting seasons after which head festival would be held in honour of the new heads.
To add supernatural strength which Dayaks believed to be centred in the soul and head of humans. Fresh heads can give magical powers for communinal protection, bountiful paddy harvesting and disease curing.
To avenge revenge for murders based on "blood credit" principle unless "adat pati nyawa" (customary compensation token) is paid.
To pay dowry for marriages e.g. "derian palit mata" (eye blocking dowry) for Ibans once blood has been splashed prior to agreeing to marriage and of course, new fresh heads show prowess, bravery, ability and capability to protect his family, community and land
For foundation of new buildings to be stronger and meaningful than the normal practice of not putting in human heads.
For protection against enemy attacks according to the principle of "attack first before being attacked".
As a symbol of power and social status ranking where the more heads someone has, the respect and glory due to him. The warleader is called tuai serang (warleader) or raja berani (king of the brave) while kayau anak (small raid) leader is only called tuai kayau (raid leader) whereby adat tebalu (widower rule) after their death would be paid according to their ranking status in the community.
For territorial expansion where some brave Dayaks intentionally migrated into new areas such as Mujah "Buah Raya" migrated from Skrang to Paku to Kanowit while infighting among Ibans themselves in Batang Ai caused the Ulu Ai Ibans to migrate to Batang Kanyau River in Kapuas, Kalimantan and then proceeded to Katibas and later on Ulu Rajang in Sarawak. The earlier migrations from Kapuas to Batang Ai, Batang Lupar, Batang Saribas and Batang Krian rivers were also made possible by fighting the local tribes like Bukitan.
REASONS FOR ABANDONING HEADHUNTING
Peacemaking agreements at Tumbang Anoi, Kalimantan in 1874 and Kapit, Sarawak in 1924.
Coming of Christianity, with education where Dayaks are taught that headhunting is murder and against the Christian Bible's teachings.
Dayaks' own realisation that headhunting was more to lose than to gain.
Among the most prominent legacy during the colonial rule in the Dutch Borneo (present-day Kalimantan) is the Tumbang Anoi Agreement held in 1874 in Damang Batu, Central Kalimantan (the seat of the Kahayan Dayaks). It is a formal meeting that gathered all the Dayak tribes in Kalimantan for a peace resolution. In the meeting that is reputed taken several months, the Dayak people throughout the Kalimantan agreed to end the headhunting tradition as it believed the tradition caused conflict and tension between various Dayak groups. The meeting ended with a peace resolution by the Dayak people.
After mass conversions to Christianity, and anti-headhunting legislation by the colonial powers was passed, the practice was banned and appeared to have disappeared. However, it should be noted that the Brooke-led Sarawak government, although banning unauthorized headhunting, actually allowed "ngayau" headhunting practices by the Brooke-supporting natives during state-sanctioned punitive expeditions against their own fellow people's rebellions throughout the state, thereby never really extinguished the spirit of headhunting especially among the Iban natives. The state-sanctioned troop was allowed to take heads, properties like jars and brassware, burn houses and farms, exempted from paying door taxes and in some cases, granted new territories to migrate into. This Brooke's practice was in remarkable contrast to the practice by the Dutch in the neighbouring West Kalimantan who prohibited any native participation in its punitive expeditions. Initially, James Brooke (the first Rajah of Sarawak) did engage the British Navy troop in the Battle of Beting Maru against the Iban and Malay of the Saribas region and the Iban of Skrang under Rentap's charge but this resulted in the Public Inquiry by the British government in Singapore. Thereafter, the Brooke government gathered a local troop who were its allies.
Subsequently, the headhunting began to surface again in the mid-1940s, when the Allied Powers encouraged the practice against the Japanese Occupation of Borneo. It also slightly surged in the late 1960s when the Indonesian government encouraged Dayaks to purge Chinese from interior Kalimantan who were suspected of supporting communism in mainland China and also in the late 1990s when the Dayak started to attack Madurese emigrants in an explosion of ethnic violence. After formation of Malaysia, some Iban became trackers during the Malayan Emergency against the Communist Insurgency and thereafter they continue to be soldiers in the armed forces.
Headhunting resurfaced in 1963 among Dayak soldiers during the Confrontation Campaign by President Sukarno of Indonesia against the newly created formation of Malaysia between the pre-existing Federation of Malaya, Singapore, Sabah and Sarawak on 16 September 1963. Subsequently, Dayak trackers recruited during the Malayan Emergency against the Communists' Insurgency wanted to behead enemies killed during their military operations but disallowed by their superiors.
It should be noted headhunting or human sacrifice was also practised by other tribes such as follows:
Toraja community in Sulawesi used adat Ma’ Barata (human sacrifice) in Rambu Solo’ ritual which is still held until the arrival of the Hindi Dutch which is a custom to honour someone with a symbol of a great warrior and bravery in a war.
In Gomo, Sumatra, there ware megalithic artefacts where one of them is "batu pancung" (beheading stone) on which to tie any captive or convicted criminals for beheading.
One distinction was their ritual practice of head hunting, once prevalent among tribal warriors in Nagaland and among the Naga tribes in Myanmar. They used to take the heads of enemies to take on their power.
AGRICULTURE, LAND TENURE AND ECONOMY
Traditionally, Dayak agriculture was based on actually Integrated Indigenous Farming System. Iban Dayaks tend to plant paddy on hill slopes while Maloh Dayaks prefer flat lands as discussed by King. Agricultural Land in this sense was used and defined primarily in terms of hill rice farming, ladang (garden), and hutan (forest). According to Prof Derek Freeman in his Report on Iban Agriculture, Iban Dayaks used to practice twenty seven stages of hill rice farming once a year and their shifting cultivation practices allow the forest to regenerate itself rather than to damage the forest, thereby to ensure the continuity and sustainability of forest use and/or survival of the Iban community itself. The Iban Dayaks love virgin forests for their dependency on forests but that is for migration, territorial expansion and/or fleeing enemies.
Dayaks organised their labour in terms of traditionally based land holding groups which determined who owned rights to land and how it was to be used. The Iban Dayaks practice a rotational and reciprocal labour exchange called "bedurok" to complete works on their farms own by all families within each longhouse. The "green revolution" in the 1950s, spurred on the planting of new varieties of wetland rice amongst Dayak tribes.
To get cash, Dayaks collect jungle produce for sales at markets. With the coming of cash crops, Dayaks start to plant rubber, pepper, cocoa, etc. Nowadays, some Dayaks plant oil palm on their lands while others seek employment or involve in trade.
The main dependence on subsistence and mid-scale agriculture by the Dayak has made this group active in this industry. The modern day rise in large-scale monocrop plantations such as palm oil and bananas, proposed for vast swathes of Dayak land held under customary rights, titles and claims in Indonesia, threaten the local political landscape in various regions in Borneo.
Further problems continue to arise in part due to the shaping of the modern Malaysian and Indonesian nation-states on post-colonial political systems and laws on land tenure. The conflict between the state and the Dayak natives on land laws and native customary rights will continue as long as the colonial model on land tenure is used against local customary law. The main precept of land use, in local customary law, is that cultivated land is owned and held in right by the native owners, and the concept of land ownership flows out of this central belief. This understanding of adat is based on the idea that land is used and held under native domain. Invariably, when colonial rule was first felt in the Kalimantan Kingdoms, conflict over the subjugation of territory erupted several times between the Dayaks and the respective authorities.
RELIGION AND FESTIVALS
The Dayak indigenous religion has been given the name Kaharingan, and may be said to be a form of animism. The name was coined by Tjilik Riwut in 1944 during his tenure as a Dutch colonial Resident in Sampit, Dutch East Indies. In 1945, during the Japanese Occupation, the Japanese referred Kaharingan as the religion of the Dayak people. During the New Order in the Suharto regime in 1980, the Kaharingan is registered as a form of Hinduism in Indonesia, as the Indonesian state only recognises 6 forms of religion i.e. Islam, Protestantism, Roman Catholicism, Hinduism, Buddhism and Confucianism respectively. The integration of Kaharingan with Hinduism is not due to the similarities in the theological system, but due to the fact that Kaharingan is the oldest belief in Kalimantan. Unlike the development in Indonesian Kalimantan, the Kaharingan is not recognised as a religion both in Malaysian Borneo and Brunei, thus the traditional Dayak belief system is known as a form of folk animism or pagan belief on the other side of the Indonesian border.
Underlying the world-view is an account of the creation and re-creation of this middle-earth where the Dayak dwell, arising out of a cosmic battle in the beginning of time between a primal couple, a male and female bird/dragon (serpent). Representations of this primal couple are amongst the most pervasive motifs of Dayak art. The primal mythic conflict ended in a mutual, procreative murder, from the body parts of which the present universe arose stage by stage. This primal sacrificial creation of the universe in all its levels is the paradigm for, and is re-experienced and ultimately harmoniously brought together (according to Dayak beliefs) in the seasons of the year, the interdependence of river (up-stream and down-stream) and land, the tilling of the earth and fall of the rain, the union of male and female, the distinctions between and co-operation of social classes, the wars and trade with foreigners, indeed in all aspects of life, even including tattoos on the body, the lay-out of dwellings and the annual cycle of renewal ceremonies, funeral rites, etc.
The best and still unsurpassed study of a traditional Dayak religion in Kalimantan is that of Hans Scharer, Ngaju Religion: The Conception of God among a South Borneo People; translated by Rodney Needham (The Hague: Martinus Nijhoff, 1963). The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc. Death rituals are most elaborate when a noble (kamang) dies. On particular religious occasions, the spirit is believed to descend to partake in celebration, a mark of honour and respect to past ancestors and blessings for a prosperous future.
Among Iban Dayaks, their belief and way of life can be simply called the Iban religion as per Jenson's book with the same title and has been written by Benedict Sandin and others extensively. It is characterised by a supreme being in the name of Bunsu (Kree) Petara who has no parents and creates everything in this world and other worlds. Under Bunsu Petara are the seven gods whose names are: Sengalang Burong as the god of war and healing, Biku Bunsu Petara as the high priest and second in command, Menjaya as the first shaman (manang) and god of medicine, Selampandai as the god of creation, Sempulang Gana as the god of agriculture and land along with Semarugah, Ini Inda/Inee/Andan as the naturally born doctor and god of justice and Anda Mara as the god of wealth.
The life actions and decision-making processes of Iban Dayaks depend on divination, augury and omens. They have several methods to receive omens where omens can be obtained by deliberate seeking or chance encounters. The first method is via dream to receive charms, amulets (pengaroh, empelias, engkerabun) or medicine (obat) and curse (sumpah) from any gods, people of Panggau Libau and Gelong and any spirits or ghosts. The second method is via animal omens (burong laba) which have long-lasting effects such as from deer barking which is quite random in nature. The third method is via bird omens (burong bisa) which have short term effects that are commonly limited to a certain farming year or a certain activity at hands. The forth method is via pig liver divination after festival celebration At the end of critical festivals, the divination of the pig liver will be interpreted to forecast the outcome of the future or the luck of the individual who holds the festival. The fifth but not the least method is via nampok or betapa (self-imposed isolation) to receive amulet, curse, medicine or healing.
There are seven omen birds under the charge of their chief Sengalang Burong at their longhouse named Tansang Kenyalang (Hornbill Abode), which are Ketupong (Jaloh or Kikeh or Entis) (Rufous Piculet) as the first in command, Beragai (Scarlet-rumped trogon), Pangkas (Maroon Woodpecker) on the righthand side of Sengalang Burong's family room while Bejampong (Crested Jay) as the second in command, Embuas (Banded Kingfisher), Kelabu Papau (Senabong) (Diard's Trogon) and Nendak (White-rumped shama) on the lefthand side. The calls and flights of the omen birds along with the circumstances and social status of the listeners are considered during the omen interpretations.
The praying and propitiation to certain gods to obtain good omens which indicate God's favour and blessings are held in a series of three-tiered classes of minor ceremonies (bedara), intermediate rites (gawa or nimang) and major festivals (gawai) in ascending order and complexity. Any Iban Dayak will undergo some forms of simple rituals and several elaborate festivals as necessary in their lifetime from a baby, adolescent to adulthood until death. The longhouse where the Iban Dayaks stay is constructed in a unique way to function as for both living or accommodation purposes and ritual or religious practices. Nearby the longhouse, there is normally a small and simple hut called langkau ampun/sukor (forgiveness/thanksgiving hut) built to place offerings to deities. Sometimes, when potentially bad omens are encountered, a small hut is quickly built and a fire is started before saying prayers to seek good outcomes.
Common among all these propitiations are that prayers to gods and/or other spirits are made by giving offerings ("piring"), certain poetic leka main and animal sacrifices ("genselan") either chickens or pigs. The number (leka or turun) of each piring offering item is based on ascending odd numbers which have meanings and purposes as below:
- piring 3 for piring ampun (mercy) or seluwak (wastefulness spirit)
- piring 5 for piring minta (request) or bejalai (journey)
- piring 7 for piring gawai (festival) or bujang berani (brave warrior)
- piring 9 for sangkong (including others) or turu (leftover included)
Piring contains offering of various traditional foods and drinks while genselan is made by sacrificing chickens for bird omens or pigs for animal omens.
Bedara is commonly held for any general purposes before holding any rites or festivals during which a simple "miring" ceremony is done to prepare and divide piring offerings into certain portions followed by a "sampi ngau bebiau" (prayer and cleansing) poetic speeches. This most simple ceremonies have categories such as bedara matak held at the longhouse family bilek room, bedara mansau performed at the family ruai gallery, berunsur (cleansing) carried out at the tanju and river, minta ujan tauka panas (request for rain or sunniness).
The intermediate and medium-sized propitiatory rites are known as "gawa" (ritually working) with its main highlight called "nimang" (poetic incantation) that is recited by lemambang bards besides miring ceremonies. This category is smaller than or sometimes relegated from the full-scaled and thus costly festivals for cost savings but still maintaining the effectiveness to achieve the same purpose. Included in this category are "sandau ari" (mid-day ritual) held at the tanju verandah, gawai matak (unripe feast), gawa nimang tuah (Luck feast), enchaboh arong (head feast) and gawa timang beintu-intu (life caring feasts.
The major festivals comprise at least seventh categories which are related to major aspects of Iban's traditional way of life i.e. agriculture, headhunting, fortune, health, death, procreation and weaving.
With paddy being the major sustenance of life among Dayaks, so the first major category comprises the agricultural-related festivals which are dedicated to paddy farming to honour Sempulang Gana who is the deity of agriculture. It is a series of festivals that include Gawai Batu (Whetstone Festival), Gawai Ngalihka Tanah (Soil Ploughing Festival), Gawai Benih (Seed Festival), Gawai Ngemali Umai (Farm Healing Festival), Gawai Matah (Harvest Initiation Festival) and Gawai Basimpan (Paddy Storing Festival). According to Derek Freeman, there are 27 steps of hill paddy farming. One common ritual activity is called "mudas" (making good) any omens found during any farming stages especially the early bush clearing stage.
The second category includes the headhunting-related festivals to honour the most powerful deity of war, Sengalang Burong that comprises Gawai Burong (Bird Festival) and Gawai Amat/Asal (Real/Original Festival) with their successive ascending stages with most famous one being Gawai Kenyalang (Hornbill Festivla). This is perhaps the most elaborate and complex festivals which can last into seven successive days of ritual inchantation by lemambang bards. It is held normally after instructed by spirits in dreams. It is performed by tuai kayau (raid leader) called bujang berani (leading warriors) and war leader (tuai serang) who are known as "raja berani" (bravery king). In the past, this festival is vital to seek divine intervention to defeat enemies such as Baketan, Ukit and Kayan during migrations into new territories.
With the suppression of headhunting, the next important and third category relates to the death-related rituals among which the biggest celebration is the Soul Festival (Gawai Antu) to honour the souls of the deads especially the famous and brave ones who are invited to visit the living for the Sebayan (Haedes) to feast and to bestow all sorts of helpful charms to the living relatives. The raja berani (brave king) can be honoured by his descendants up to three times via Gawai Antu. Other mortuary ceremonies are "beserara bungai" (flower separation) held 3 days after burial, ngetas ulit (mourning termination), berantu (Gawai Antu) or Gawai Ngelumbong (Entombing Festival).
The fourth category in term of complexity and importance is the fortune-related festivals which consist of Gawai Pangkong Tiang (Post Banging Festival) after transferring to a new longhouse, Gawai Tuah (Luck Festival) with three ascending stages to seek and to welcome lucks, and Gawai Tajau (Jar Festival) to welcome newly acquired jars.
The fifth category consists of the health-related festivals to request for curing from sickness by Menjaya or Ini Andan such as in Gawai Sakit (Sickness Festival) which is held after other smaller attempts have failed to cure the sicked persons such as begama (touching), belian (various manang rituals), Besugi Sakit (to ask Keling for curing via magical power) and Berenong Sakit (to ask for curing by Sengalang Burong) in the ascending order. Manang is consecrated via an official ceremony called "Gawai Babangun" (Manang Consecration Festival). The shaman (manang) of the Iban Dayaks have various types of pelian (ritual healing ceremony) to be held in accordance with the types of sickness determined by him through his glassy stone to see the whereabouts of the soul of the sick person. Besides, Gawai Burung can also be used for healing certain difficult-to-cure sickness via magical power by Sengalang Burong especially nowadays after headhunting has been stopped. Other self-caring ritual ceremonies that are related to wellness and longevity are Nimang Bulu (Hair Adding Ceremony), Nimang Sukat (Destiny Ceremony) and Nimang Buloh Ayu (Life-Bamboo Ceremony).
The sixth category of festivals pertains to procreation. Gawai Lelabi (River Turtle Festival) is held to pray to the deity of creation called Selampadani, toannounce the readiness of daughters for marriage and to solicit a suitable suitor. This is where those men with trophy head skulls become leading contenders. The wedding ceremony is called Melah Pinang (Areca nut Splitting). The god of creation Selampandai is invoked here for fertility of the daughters to bear many children. There is a series of ritual rites from birth to adolescence of children.
The last and seventh category is Gawai Ngar (Cotton-Dyeing Festival) which is held by women who are involved in weaving pua kumbu for conventional use and ritual purposes. Ritual textiles woven by Iban women are used in the Bird Festival and in the past used to receive trophy heads. The ritual textiles have specific "enkeramba" (anthropomorphic) motifs that represent igi balang (trophy head), tiang ranyai (shrine pole), cultural heroes of Panggau and Gelong, deities and antu gerasi (demon figure).
Over the last two centuries, some Dayaks converted to Christianity, abandoned certain cultural rites and practices. Christianity was introduced by European missionaries in Borneo. Religious differences between Muslim and Christian natives of Borneo has led, at various times, to communal tensions. Relations, however between all religious groups are generally good.
Muslim Dayaks have however retained their original identity and kept various customary practices consistent with their religion.[citation needed]However many Christian Dayak has changed their name to European name but some minority still maintain their ancestors traditional name.Since Iban has been converted to Christian , some of them abandoned their ancestors belief such as 'Miring' or celebrate 'Gawai Antu' and many celebrate only Christian festivals.
An example of common identity, over and above religious belief, is the Melanau group. Despite the small population, to the casual observer, the coastal dwelling Melanau of Sarawak, generally do not identify with one religion, as a number of them have Islamised and Christianised over a period of time. A few practise a distinct Dayak form of Kaharingan, known as Liko. Liko is the earliest surviving form of religious belief for the Melanau, predating the arrival of Islam and Christianity to Sarawak. The somewhat patchy religious divisions remain, however the common identity of the Melanau is held politically and socially. Social cohesion amongst the Melanau, despite religious differences, is markedly tight within their small community.[citation needed]
Despite the destruction of pagan religions in Europe by Christians, most of the people who try to conserve the Dayaks' religion are missionaries. For example, Reverend William Howell contributed numerous articles on the Iban language, lore and culture between 1909 and 1910 to the Sarawak Gazette. The articles were later compiled in a book in 1963 entitled, The Sea Dayaks and Other Races of Sarawak.
SOCIETY AND CUSTOMS
Kinship in Dayak society is traced in both lines of genealogy (tusut). Although, in Dayak Iban society, men and women possess equal rights in status and property ownership, political office has strictly been the occupation of the traditional Iban patriarch. There is a council of elders in each longhouse.
Overall, Dayak leadership in any given region, is marked by titles, a Penghulu for instance would have invested authority on behalf of a network of Tuai Rumah's and so on to a Pemancha, Pengarah to Temenggung in the ascending order while Panglima or Orang Kaya (Rekaya) are titles given by Malays to some Dayaks.
Individual Dayak groups have their social and hierarchy systems defined internally, and these differ widely from Ibans to Ngajus and Benuaqs to Kayans.
In Sarawak, Temenggong Koh Anak Jubang was the first paramount chief of Dayaks in Sarawak and followed by Tun Temenggong Jugah Anak Barieng who was one of the main signatories for the formation of Federation of Malaysia between Malaya, Singapore, Sabah and Sarawak with Singapore expelled later on. He was said to be the "bridge between Malaya and East Malaysia". The latter was fondly called "Apai" by others, which means father. Unfortunately, he had no western or formal education at all.
The most salient feature of Dayak social organisation is the practice of Longhouse domicile. This is a structure supported by hardwood posts that can be hundreds of metres long, usually located along a terraced river bank. At one side is a long communal platform, from which the individual households can be reached.
The Iban of the Kapuas and Sarawak have organised their Longhouse settlements in response to their migratory patterns. Iban longhouses vary in size, from those slightly over 100 metres in length to large settlements over 500 metres in length. Longhouses have a door and apartment for every family living in the longhouse. For example, a longhouse of 200 doors is equivalent to a settlement of 200 families.
The tuai rumah (long house chief) can be aided by a tuai burong (bird leader), tuai umai (farming leader) and a manang (shaman). Nowadays, each long house will have a Security and Development Committee and ad hoc committee will be formed as and when necessary for example during festivals such as Gawai Dayak.
The Dayaks are peace-loving people who live based on customary rules or adat asal which govern each of their main activities. The adat is administered by the tuai rumah aided by the Council of Elders in the longhouse so that any dispute can be settled amicably among the dwellers themselves via berandau (discussion). If no settlement can be reached at the longhouse chief level, then the dispute will escalate to a pengulu level and so on.
Among the main sections of customary adat of the Iban Dayaks are as follows:
Adat berumah (House building rule)
Adat melah pinang, butang ngau sarak (Marriage, adultery and divorce rule)
Adat beranak (Child bearing and raising rule)
Adat bumai and beguna tanah (Agricultural and land use rule)
Adat ngayau (Headhunting rule)
Adat ngasu, berikan, ngembuah and napang (Hunting, fishing, fruit and honey collection rule)
Adat tebalu, ngetas ulit ngau beserarak bungai (Widow/widower, mourning and soul separation rule)
Adat begawai (festival rule)
Adat idup di rumah panjai (Order of life in the longhouse rule)
Adat betenun, main lama, kajat ngau taboh (Weaving, past times, dance and music rule)
Adat beburong, bemimpi ngau becenaga ati babi (Bird and animal omen, dream and pig liver rule)
Adat belelang (Journey rule)
The Dayak life centres on the paddy planting activity every year. The Iban Dayak has their own year-long calendar with 12 consecutive months which are one month later than the Roman calendar. The months are named in accordance to the paddy farming activities and the activities in between. Other than paddy, also planted in the farm are vegetables like ensabi, pumpkin, round brinjal, cucumber, corn, lingkau and other food sources lik tapioca, sugarcane, sweet potatoes and finally after the paddy has been harvested, cotton is planted which takes about two months to complete its cycle. The cotton is used for weaving before commercial cotton is traded. Fresh lands cleared by each Dayak family will belong to that family and the longhouse community can also use the land with permission from the owning family. Usually, in one riverine system, a special tract of land is reserved for the use by the community itself to get natural supplies of wood, rattan and other wild plants which are necessary for building houses, boats, coffins and other living purposes, and also to leave living space for wild animals which is a source of meat. Beside farming, Dayaks plant fruit trees like rambutan, langsat, durian, isu and mangosteen near their longhouse or on their land plots to amrk their ownership of the land. They also grow plants which produce dyes for colouring their cotton treads if not taken from the wild forest. Major fishing using the tuba root is normally done by the whole longhouse as the river may take some time to recover. Any wild meat obtained will distribute according to a certain customary law.
Headhunting was an important part of Dayak culture, in particular to the Iban and Kenyah. The origin of headhunting in Iban Dayaks can be traced to the story of a chief name Serapoh who was asked by a spirit to obtain a fresh head to open a mourning jar but unfortunately he killed a Kantu boy which he got by exchanging with a jar for this purpose for which the Kantu retaliated and thus starting the headhunting practice. There used to be a tradition of retaliation for old headhunts, which kept the practice alive. External interference by the reign of the Brooke Rajahs in Sarawak via "bebanchak babi" (peacemaking) in Kapit and the Dutch in Kalimantan Borneo via peacemaking at Tumbang Anoi curtailed and limited this tradition.
Apart from massed raids, the practice of headhunting was then limited to individual retaliation attacks or the result of chance encounters. Early Brooke Government reports describe Dayak Iban and Kenyah War parties with captured enemy heads. At various times, there have been massive coordinated raids in the interior and throughout coastal Borneo before and after the arrival of the Raj during Brooke's reign in Sarawak.
The Ibans' journey along the coastal regions using a large boat called "bandong" with sail made of leaves or cloths may have given rise to the term, Sea Dayak, although, throughout the 19th Century, Sarawak Government raids and independent expeditions appeared to have been carried out as far as Brunei, Mindanao, East coast Malaya, Jawa and Celebes.
Tandem diplomatic relations between the Sarawak Government (Brooke Rajah) and Britain (East India Company and the Royal Navy) acted as a pivot and a deterrence to the former's territorial ambitions, against the Dutch administration in the Kalimantan regions and client sultanates.
In the Indonesian region, toplessness was the norm among the Dayak people, Javanese, and the Balinese people of Indonesia before the introduction of Islam and contact with Western cultures. In Javanese and Balinese societies, women worked or rested comfortably topless. Among the Dayak, only big breasted women or married women with sagging breasts cover their breasts because they interfered with their work. Once marik empang (top cover over the shoulders) and later shirts are available, toplessness has been abandoned.
Metal-working is elaborately developed in making mandaus (machetes - parang in Malay and Indonesian). The blade is made of a softer iron, to prevent breakage, with a narrow strip of a harder iron wedged into a slot in the cutting edge for sharpness in a process called ngamboh (iron-smithing).
In headhunting it was necessary to able to draw the parang quickly. For this purpose, the mandau is fairly short, which also better serves the purpose of trailcutting in dense forest. It is holstered with the cutting edge facing upwards and at that side there is an upward protrusion on the handle, so it can be drawn very quickly with the side of the hand without having to reach over and grasp the handle first. The hand can then grasp the handle while it is being drawn. The combination of these three factors (short, cutting edge up and protrusion) makes for an extremely fast drawing-action.
The ceremonial mandaus used for dances are as beautifully adorned with feathers, as are the costumes. There are various terms to describe different types of Dayak blades. The Nyabor is the traditional Iban Scimitar, Parang Ilang is common to Kayan and Kenyah Swordsmiths, pedang is a sword with a metallic handle and Duku is a multipurpose farm tool and machete of sorts.
Normally, the sword is accompanied by a wooden shield called terabai which is decorated with a demon face to scare off the enemy. Another weapons are sangkoh (spear) and sumpit (blowpipe) with lethal poison at the tip of its laja.
WIKIPEDIA
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.
An important ritual for the Papuan Dani people in the Baliem Valley (main town Wamena) is the pig festival. In some cases used traditionally in peacemaking, it is now a broader cultural festival. This was my second time in Wamena and my second experience of a Dani festival.
We arrived on foot to the Dani village. En route we were treated to ritual battle and hunting demonstrations, and then entered the village itself. Here the village women waited to weclome us and and we caught our first sight of the pig. We had paid for the pig and would share the meat with the village.
One of the male hunters killed the pig with an arrow. The animal was butchered in the open area between the huts - a man teaching a young boy the cuts - and a fire pit was dug. The fire pit was filled with hot rocks, herbs, sweet potatoes and the meat and while we waited for the food to cook / bake we enjoyed seeing more of the Dani.
On my first visit to the Dani, the pig festival had been a happy event, and the villagers had obviously enjoyed themselves as much as we had. This time some mere more subdued and I learned that a villager (I believe a child) had recently died and that the village was still grieving. Had we known of this before arriving, we might have been able to bring something appropriate in addition to the pig itself. Once we were there, the language gap prevented us from doing anything other than expressing formal condolences.
Two years earlier, in another part of Indonesian West Papua, we had come to an Asmat village which was also in mourning and we were requested to return a few days later. Here with the Dani, there was no such request and we were welcomed. Nevertheless, when I look back at some of he photos, I wonder whether some of the villagers would have preferred more time to grieve.