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ECOSISTEMAS Services is the only owner-operated
and supervised specialist arboricultural company
serving the whole of the Algarve .
With over 20 years experience in the tree care
industry, we are able to offer a wide range of
arboricultural services.
From simple pruning jobs to major crown reduction
and felling work through to stump grinding, we are
fully equipped with professional machinery and
qualified, experienced staff in order to provide you
or your clients with a quality service.
.
Telephone or e-mail for a consultancy to examine the best proposals and ideas for the treatment of your trees. ecossistemas é a única firma especializada em Arboricultura dirigida e operada pelo próprio dono na região do Algarve.
Com mais de 20 anos de experiência na indústria de cuidados de árvores, podemos oferecer uma larga gama de serviços em arboriculturas.
Da poda simples, redução extensiva da coroa, cortagem, e até trituração de resíduos verdes, estamos bem equipados com maquinaria profissional, pessoal qualificados e experiente para oferecer ao Sr. ou aos seus clientes um serviço de qualidade.
Telefone ou escreva um e-mail para uma visita de consulta sem compromisso para examinar as melhores propostas ou ideias no tratamento das suas árvores.
arvores .centro de Jardinagem,projectos de jardins ,arqitectura paisagistica algarve ,garden centre algarve Inspection
We can advise how best to care
for your trees, determining what
is necessary to maintain or improve
the health, appearance and safety.
We issue fixed-price quotations,
not estimates, for any required work.
Brushwood Chipper Service
All prunings are cleared using
heavy-duty wood chippers in order
that the work areas are left in a neat and tidy condition.
These machines, with an operator are
available for hire at an hourly r
Felling and Dismantling
If it is necessary or desirable to remove
a tree, we have the equipment and expertise to dismantle it safely. We specialise in the removal of trees from awkward areas such
as adjacent to swimming pools and buildings or when they are in close proximity to overhead cables.
Abates e Desmontagens
Stump Grinding
After felling, our clients can choose to have
the tree stump removed by us using
professional stump grinding machinery.
Or if you have unsightly stumps from
previously felled trees, we can grind
them out and reinstate your lawn.
Remoção dos Tocos
Specialist Pruning including Fruit Trees
With over 20 years experience, we have
the expertise and equipment to carry out
all aspects of tree pruning, particularly where technical knowledge is required in order to maximise crop production or improve the health and appearance.
Poda Especializado
Tree-Pest Treatment ,Control Diseases especialized team for control and detection of diseases or plague, which can be detected in every kind of plants in your garden.
If you need further information, contact us! (Rhynchophorus Ferrugineus)Pine Trees Caterpillar
The annual infestation of Pine Trees (Pinus Pinea) by the processionary caterpillar begins to take effect in the end of summer.
This pest, which is found mainly in Mediterranean and Atlantic regions, causes extreme damage to the pine trees and also worrying skin irritations on humans and animals.
ECOSSISTEMAS has devised a biological product composed of bacteria, “Bacillus Thuringiensis”, which has no toxicity to people and the environment.
It is advisable that this treatment is initiated in the autumn to prevent the caterpillar from hatching in January and causing maximum damage.
If you are interested in treating your pine trees then please do not hesitate to contact us.Red Palm Weevil
A phyto-sanitary team from ECOVIVEIROS Garden Centre, was called out after concerns from a worried client that their majestic palm tree (a Phoenix Canariensis, 8mtrs tall), was showing extreme signs of wilting and distress. On examination, it was discovered to be slowly dying due to an infestation of Red Palm Weevil (Rhynchophorus Ferrugineus), an extremely preoccupying situation, as this shows that this pest which originated in India in 1891, and has over the last two centuries, been found in Egypt, Arabian Gulf countries, Spain (2004) has now arrived to Portugal, most notably, Albufeira and Silves area in the Algarve.
The Red Palm Weevil is the most dangerous and deadly pest of Date, Coconut, Oil, Sago and other Palms. There is no cure, only prevention.
Until the 1970´s, the pest was found only in the tropics.
Since then it has destroyed the following:
1984 - Arabian Emirates – 200,000 palms
1987 - Saudi Arabia – 200,000 palms
1993 - Egypt – 270,000 palms
1995 - Malaga – 2000 palms
2004 - Valencia – 220 palms
This is an extremely worrying situation, as a large proportion of this insect arriving to the European continent is due to the importation of palm trees from Egypt, where 22 out of 26 regions of the country are affected by the red palm weevil. In Spain, in 2004, an embargo was declared, prohibiting the sale of Valencian palm trees, which is the capital of Palm tree production in Europe.
The transport of palms from already infected areas has contributed to the spread of this pest. Strict quarantine at international and national levels should be applied.
The weevil, of which in adult stage can be recognised by its very reddish, orange colour, commences flight when temperatures reach between 25º - 40º. It dislikes light, therefore it is difficult to detect, as it buries itself into the interior of the palm tree, where the female then lays between 200 – 300 eggs, which are the size of a grain of rice.
All stages (life cycle) are spent inside the palm. After the female lays the eggs, they hatch in 2-5 days into larvae (1.4cms in length), which then feed on the soft interior tissues of the palm. This larval period varies between 1-3 months, where the larvae then pupate inside an oval, cylindrical cocoon, made from fibrous strands, and dark brown in colour. After about 14 – 21 days, the adult weevil emerges.
There is no effective biological cure for this pest. The best method is preventative. The crowns of palm trees should be cleaned regularly, to prevent the accumulation of dead and decaying leaves. Avoid cuts and injuries to the palm. When cutting green leaves, cut them about 120cm away from the base. All dead palms or palms beyond recovery should be cut and burned to eradicate the pest inside.
The weevils can also be trapped by luring them into a trap bucket called a “Saudi Trap.” This is a 15lt bucket with sturdy walls with a 4cm diameter opening which contains a 5cm solution of water, sugar and a carbolic based insecticide and pieces of palm stem. This is then fixed to the trunk of the palm about 1.5m from the base. This pest is extremely difficult to detect without a thorough examination of the tree. We can be alerted to its presence by a sad, wilting appearance of the palm and new leaves showing a reddish colour.
have a team on hand to deal with all enquiries, and have already alerted the Ministry of Agriculture, where they are working in close conjunction to devise a plan on the controlling of this pest.
during the Summer of 1991. It is currently being renewed and modernized to keep up with an expanding and competitive market. produces most of the plants for sale in its garden center. Other than ornamental shrubs, ornamental trees, a wide variety of fruit trees, annuals, indoor plants, cacti, tropical plants, palm trees, rosebushes, seasonal plants, climbers and others, we also market compost for pots and garden, pine bark, peats and organic as well as specific chemical fertilizers, plastic, glazed and terracota pots.este viveiro passou a fazer parte da durante o Verão de 1991. Neste momento está a ser renovado e modernizado para poder dar resposta a um mercado competitivo e em expansão. produz a maior parte das plantas à venda no seu garden center. Para além de arbustos e árvores ornamentais, uma grande variedade de árvores de fruto, anuais, plantas de interior, cactos, plantas tropicais, palmeiras, roseiras, plantas de época, trepadeiras e outras, também comercializamos composto para vasos e jardim, casca de pinheiro, turfas, fertilizantes químicos e naturais, e vasos de terracota e plástico.
SCHEDULEHORÁRIO
Monday to Friday: Open from 8am to 1pm and from 2pm to 6pm. Closed on Saturdays, Sundays and Holidays. Segunda a Sexta: Aberto das 8h00 às 13h00 e das 14h00 às 18h00. Encerrado Sábado, Domingo e Feriados.
Ecossistemas leads the market in garden maintenance and garden services. Skilled gardeners with all the the necessary tools for professional work offer you a wide range of services always with outstanding results. Our regular garden maintenance costumers benefit from a weekly gardening service on a fixed schedule - every week the job gets done on the same day at the same time. Other casual garden services can be scheduled in advance. A ecossistemas lidera o mercado em manutenção de jardim e serviços de jardinagem. Jardineiros profissionais munidos com todas a ferramentas necessárias oferecem-lhe um vasto leque de serviços sempre com os melhores resultados. Os nossos clientes habituais beneficiam de uma manutenção de jardim semanal num horário fixo - todas as semanas os serviços são prestados no mesmo dia à mesma hora. Outros serviços de jardinagem casuais podem ser marcados com antecedência.
SOME OF OUR SERVICES INCLUDE:ALGUNS DOS NOSSOS SERVIÇOS INCLUEM:
•Palm tree treatment against Rhynchophorus ferrugineus (Red Palm Weevil)
•Pine tree treatment against Thaumetopoea pityocampa (Pine Processionary)
•Lawn treatment against Spodoptera cilium (Lawn Caterpillar) and other lawn pests/diseases
•Lawn verticut
•Pruning or removal of big trees or palm trees
•Irrigation system revision
arvores .centro de jardinagem, projectos de jardins
arqitectura paisagistica algarve ,garden centre algarve
•Tratamento de palmeiras contra Rhynchophorus ferrugineus (Escaravelho da Palmeira)
•Tratamento de pinheiros contra Thaumetopoea pityocampa (Processionária do Pinheiro)
•Tratamento de relvados contra Spodoptera cilium (Lagarta da Relva) e outras pragas/doenças
•Escarificação de relvados
•Poda ou remoção de árvores ou palmeiras de grandes dimensões
•Revisão de sistemas de rega
,ECOSSISTEMAS e oLIVEIRAS DE PORTUGAL COM A ECOVIVEIROOS pela sua actividade. O proprietário dos conhecidos viveiros ECOSSISTEMAS tem vindo a ganhar crescente notoriedade, por força do seu profissionalismo e pela forma apaixonada como defende as suas causas..E a mais importante de todas é, sem dúvida, a preservação das oliveiras portuguesas, consideradas por OLIVEIRAS DE PORTUGAL como uma das “espécies mais fantásticas da paisagem mediterrânica”. Lamenta que esta árvore não esteja protegida pela legislação nacional e seja, hoje em dia, preterida nos jardins portugueses por palmeiras ou buganvílias, estranhas ao nosso ambiente natural e que necessitam, inclusive, de mais manutenção e grandes quantidades de água.E a que se deve este desencanto por uma das árvores seculares da nossaflora. ECOSSISTMAS aponta, por um lado, a mentalidade das pessoas, rendidas às espécies exóticas, e por outro o desleixo com que as árvores autóctones – de que as oliveiras fazem parte - são tratadas. O trabalho é mal feito desde o início, a árvore não é bem trabalhada”, observa. “Há muitos particulares que desistem de comprar oliveiras,porque as vêm sem qualidade plantadas pelas câmaras municipais em rotundas. São árvores muito feias, porque foram mal podadas, e isso influencia negativamente as pessoas”. Admite que as contenções orçamentais acabem porcondicionar a compra de árvores mais bem cuidadas por parte das autarquias, mas aponta as vantagens desta espécie. Não precisa de água, é muito resistente e até dá frutos.,Designing a garden with ECOSSITEMAS means introducing the concepts of good garden planning to achieve the most practical and aesthetically pleasing results, taking account of the natural environment and eliminating unnecessary water consumption wherever possible.After first contact with Natura and a visit to the garden or site, a plan is prepared to show how the transformation, whether big or small, will be carried out. Using hand sketched layouts and computer
generated plans for every element - such as irrigation, lighting, levelling, planting and unusual features - our multi-lingual staff can explain the works required and agree the desired final effect with the client.An estimate is prepared detailing every plant that will be introduced; the cost of saving and transplanting certain plants where required, and the cost of labour, machinery and extra materials. To present ideas and estimates, a nominal fee is made for complex projects requiring detailed architectural expertise from our in-house designers. For smaller projects, our qualified gardeners can provide free preliminary quotes.A typical project would include the following stages
,Plantas ornamentais e florestais. Árvores de fruto projectos, construção e manutenção de jardins,Projectos e instalação de sistemas de rega ,Calçada, Carvão e lenha, Lagos e cascatas, Materiais de construção, Muros, Pedra decorativa, Relva em tapete ,Serviços, Abate de árvores, Camiões, Escavações, Terraplanagem,Limpeza de terrenos. Terraplanagem e escavações. Aluguer de máquinas. Camiões. Construção civil. Materiais de construção,Pavimentos. Calçada. Pedra regional. Pedra rolada. Lage,Muros. Carvão. Cascas de pinho. Tratamento de palmeiras. ,Limpeza e abate de árvores. Sulipas,Terra,Limpeza de terrenos, terraplanagem e escavações,Aluguer de maquinas,Construção e renovação de jardins,Construção de lagos e cascatas,Construção de muros,Construção Civil,Venda de pedras decorativas,regionais,roladas e lage,de jardim,ECOSSISTEMAS é uma empresa capaz de responder com eficácia a qualquer necessidade no âmbito da construção e manutenção de jardins e espaços verdes. A ECOSSISTEMAS trabalha com um conjunto de fornecedores de materiais para construção de Jardins. Esta empresa não funciona apenas como empreiteira de jardins, mas como consultora de todo o tipo de espaços verdes. Fazemos a Plantas ornamentais e florestais. Árvores de fruto projectos, construção e manutenção de jardins,Projectos e instalação de sistemas de rega ,Calçada, Carvão e lenha, Lagos e cascatas, Materiais de construção, Muros, Pedra decorativa, Relva em tapete ,Serviços, Abate de árvores, Camiões, Escavações, Terraplanagem,Limpeza de terrenos. Terraplanagem e escavações. Aluguer de máquinas. Camiões. Construção civil. Materiais de construção,Pavimentos. Calçada. Pedra regional. Pedra rolada. Lage,Muros. Carvão. Cascas de pinho. Tratamento de palmeiras. ,Limpeza e abate de árvores. Sulipas,Terra,Limpeza de terrenos, terraplanagem e escavações,Aluguer de maquinas,Construção e renovação de jardins,Construção de lagos e cascatas,Construção de muros,Construção Civil,Venda de pedras decorativas,regionais,roladas e lage,de jardim
A piece in the latest edition of Practical Classics magazine.
The caption on Lola's picture is incorrect.
Opening scene
It is late in the 22nd Century. United Planet cruiser C57D a year out from Earth base on the way to Altair for a special mission. Commander J.J Adams (Leslie Neilsen) orders the crew to the deceleration booths as the ship drops from light speed to normal space.
Adams orders pilot Jerry Farman (Jack Kelly) to lay in a course for the fourth planet. The captain then briefs the crew that they are at their destination, and that they are to look for survivors from the Bellerophon expedition 20 years earlier.
As they orbit the planet looking for signs of life, the ship is scanned by a radar facility some 20 square miles in area. Morbius (Walter Pigeon) contacts the ship from the planet asking why the ship is here. Morbius goes on to explain he requires nothing, no rescue is required and he can't guarantee the safety of the ship or its crew.
Adams confirms that Morbius was a member of the original crew, but is puzzled at the cryptic warning Morbius realizes the ship is going to land regardless, and gives the pilot coordinates in a desert region of the planet. The ship lands and security details deploy. Within minutes a high speed dust cloud approaches the ship. Adams realizes it is a vehicle, and as it arrives the driver is discovered to be a robot (Robby). Robby welcomes the crew to Altair 4 and invites members of the crew to Morbious residence.
Adams, Farman and Doc Ostrow (Warren Stevens) arrive at the residence and are greeted by Morbius. They sit down to a meal prepared by Robbys food synthesizer and Morbius shows the visitors Robbys other abilities, including his unwavering obedience. Morbius then gives Robby a blaster with orders to shoot Adams. Robby refuses and goes into a mechanical mind lock, disabling him till the order is changed.
Morbius then shows the men the defense system of the house (A series of steel shutters). When questioned, Morbius admits that the Belleraphon crew is dead, Morbius and his wife being the only original survivors. Morbius's wife has also died, but months after the others and from natural causes. Morbius goes on to explain many of the crew were torn limb from limb by a strange creature or force living on the planet. The Belleraphon herself was destroyed when the final three surviving members tried to take off for Earth.
Adams wonders why this force has remained dormant all these years and never attacked Morbius. As discussions continue, a young woman Altaira (Anne Francis) introduces herself as Morbius daughter. Farman takes an immediate interest in Altaira, and begins to flirt with her . Altaira then shows the men her ability to control wild animals by petting a wild tiger. During this display the ship checks in on the safety of the away party. Adams explains he will need to check in with Earth for further orders and begins preparations for sending a signal. Because of the power needed the ship will be disabled for up to 10 days. Morbius is mortified by this extended period and offers Robby's services in building the communication facility
The next day Robby arrives at ship as the crew unloads the engine to power the transmitter. To lighten the tense moment the commander instructs the crane driver to pick up Cookie (Earl Holliman) and move him out of the way. Quinn interrupts the practical joke to report that the assembly is complete and they can transmit in the morning.
Meanwhile Cookie goes looking for Robby and organizes for the robot to synthesize some bourbon. Robby takes a sample and tells Cookie he can have 60 gallons ready the next morning for him.
Farman continues to court Altair by teaching her how to kiss, and the health benefits of kissing. Adams interrupts the exercise, and is clearly annoyed with a mix of jealous. He then explains to Altair that the clothes she wears are inappropriate around his crew. Altair tries to argue till Adams looses patience and order Altair to leave the area.
That night, Altair, still furious, explains to her father what occurred. Altair takes Adams advice to heart and orders Robby to run up a less revealing dress. Meanwhile back at the ship two security guards think they hear breathing in the darkness but see nothing.
Inside the ship, one of the crew half asleep sees the inner hatch opened and some material moved around. Next morning the Captain holds court on the events of the night before. Quinn advises the captain that most of the missing and damaged equipment can be replaced except for the Clystron monitor. Angry the Capt and Doc go back to Morbius to confront him about what has occurred.
Morbius is unavailable, so the two men settle in to wait. Outside Adams sees Altair swimming and goes to speak to her. Thinking she is naked, Adams becomes flustered and unsettled till he realizes she wants him to see her new dress. Altair asks why Adams wont kiss her like everyone else has. He gives in and plants one on her. Behind them a tiger emerges from the forest and attacks Altair, Adams reacts by shooting it. Altair is badly troubled by the incident, the tiger had been her friend, but she can't understand why acted as if she was an enemy.
Returning to the house, Doc and Adams accidently open Morbius office. They find a series of strange drawings but no sign of Morbius. He appears through a secret door and is outraged at the intrusion. Adams explains the damage done to the ship the previous night and his concern that Morbius was behind the attack.
Morbius admits it is time for explanations. He goes on to tell them about a race of creatures that lived on the planet called the Krell. In the past they had visited Earth, which explains why there are Earth animals on the planet. Morbius believes the Krell civilization collapsed in a single night, right on the verge of their greatest discovery. Today 2000 centuries later, nothing of their cities exists above ground.
Morbius then takes them on a tour of the Krell underground installation. Morbius first shows them a device for projecting their knowledge; he explains how he began to piece together information. Then an education device that projects images formed in the mind. Finally he explains what the Krell were expected to do, and how much lower human intelligence is in comparison.
Doc tries the intelligence tester but is confused when it does not register as high as Morbius. Morbius then explains it can also boost intelligence, and that the captain of the Belleraphon died using it. Morbius himself was badly injured but when he recovered his IQ had doubled.
Adams questions why all the equipment looks brand new. It is explained that all the machines left on the planet are self repairing and Morbius takes them on a tour of the rest of the installation. First they inspect a giant air vent that leads to the core of the planet. There are 400 other such shafts in the area and 9200 thermal reactors spread through the facilities 8000 cubic miles.
Later that night the crew has completed the security arrangements and tests the force field fence. Cookie asks permission to go outside the fence. He meets Robby who gives him the 60 gallons of bourbon. Outside, something hits the fence and shorts it out. The security team checks the breach but finds nothing. A series of foot like depressions begin forming leading to the ship. Something unseen enters the ship. A scream echos through the compound.
Back at the Morbius residence he argues that only he should be allowed to control the flow of Krell technology back to Earth. In the middle of the discussion, Adams is paged and told that the Chief Quinn has been murdered. Adams breaks of his discussions and heads back to the ship.
Later that night Doc finds the footprints and makes a cast. The foot makes no evolutionary sense. It seems to have elements of a four footed and biped creature; also it seems a predator and herbivore. Adams questions Cookie who was with the robot during the test and decides the robot was not responsible.
The next day at the funeral for Chief Morbius again warns him of impending doom facing the ship and crew. Adams considers this a challenge and spends the day fortifying the position around the ship. After testing the weapons and satisfied all that could be done has, the radar station suddenly reports movement in the distance moving slowly towards the ship.
No one sees anything despite the weapons being under radar fire control. The controller confirms a direct hit, but the object is still moving towards the ship. Suddenly something hits the force field fence, and a huge monster appears outlined in the energy flux. The crew open fire, but seem to do little good. A number of men move forward but a quickly killed.
Morbious wakes hearing the screams of Altair. Shes had a dream mimicking the attack that has just occurred. As Morbious is waking the creature in the force field disappears. Doc theories that the creature is made of some sort of energy, renewing itself second by second.
Adams takes Doc in the tractor to visit Morbius intending to evacuate him from the planet. He leaves orders for the ship to be readied for lift off. If he and Doc dont get back, the ship is to leave without them. They also want to try and break into Morbious office and take the brain booster test.
They are met at the door by Robby, who disarms them. Altair appears and countermands the orders given to Robby by her father. Seeing a chance Doc sneaks into the office. Altair argues with Adams about trying to make Morbius return home, she ultimately declares her love for him.
Robby appears carrying the injured Doc. Struggling to speak and heavy pain, Doc explains that the Krell succeeded in their great experiment. However they forgot about the sub conscious monsters they would release. Monsters from the id.
Morbius sees the dead body of Doc, and makes a series of ugly comments. His daughter reminds him that Doc is dead. Morbius lack of care convinces Altair she is better off going with Adams. Morbius tries to talk Adams out of taking Altair.
Adams demands an explanation of the id. Morbius realizes he is the source of the creature killing everyone. The machine the Krell built was able to release his inner beast, the sub conscious monster dwelling deep inside his ancestral mind.
Robby interrupts the debate to report something approaching the house. Morbius triggers the defensive shields of the house, which the creature begins to destroy. Morbius then orders Robby to destroy the creature, however Robby short circuits. Adams explained that it was useless; Robby knew it was Morbius self.
Adams, Altair and Morbius retreat to the Krell lab and sealed themselves in by sealing a special indestructible door. Adams convinces Morbius that he is really the monster, and that Morbius can not actually control his subconscious desires.
The group watch as the creature beings the slow process of burning through the door. Panicked Morbius implores Altair to say it is not so. Suddenly the full realization comes, and he understands that he could endanger or even kill Altair.
As the creature breaks through Morbius rushes forward and denies its existence. Suddenly the creature disappears but Morbius is mortally wounded. With his dying breath he instructs Adams to trigger a self destruct mechanism linked to the reactors of the great machine. The ship and crew have 24 hours to get as far away from the planet as possible
The next day we see the ship deep in space. Robby and Altair are onboard watching as the planet brightens and is destroyed. Adams assures Altair that her fathers memory will shine like a beacon.
The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.
GODDESS KALI
Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.
ETYMOLOGY
Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".
Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.
Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.
ORIGINS
Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.
According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.
WORSHIP AND MANTRA
Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is
Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥
ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तुते ॥
(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.
Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stutē.)
YANTRA
Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.
BENGALI TRADITION
Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.
The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:
Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you, Mother.
You have cut off the heads of the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.
To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.
A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.
In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.
In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).
LEGENDS
SLAYER AND RAKTABIJA
In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:
Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.
Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.
DAKSHINA KALI
In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.
The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot
on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.
If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.
One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.
SMASHAN KALI
If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.
MATERNAL KALI
At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.
MAHAKALI
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.
Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.
ICONOGRAPHY
Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.
In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.
The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.
In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"
According to Ramakrishna, darkness is the Ultimate Mother, or Kali:
My Mother is the principle of consciousness. She is Akhanda Satchidananda;
indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.
The waters of the ocean depths are the same; The infinite is always mysteriously dark.
This inebriating darkness is my beloved Kali.
—Sri Ramakrishna
This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.
POPULAR FORM
Classic depictions of Kali share several features, as follows:
Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.
Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.
She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.
She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.
Kali as the Symbol of Creation , Freedom , Preservation and Destruction
The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.
Kali as the Symbol of Mother Nature
The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.
SHIVA IN KALI ICONOGRAPHY
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:
Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.
The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:
Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.
This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.
The Tantric interpretation of Kali standing on top of her husband is as follows:
The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.
While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.
To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.
From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.
Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.
Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.
DEVELOPMENT
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.
The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.
Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.
Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.
Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.
A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.
Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.
KALI IN NEOPAGAN AND NEW AGE PRACTICE
An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:
A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.
INCARNATIONS OF KALI
Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.
WIKIPEDIA
IR HDR. IR converted Canon Rebel XTi. AEB +/-2 total of 3 exposures processed with Photomatix. Levels adjusted in PSE.
High Dynamic Range (HDR)
High-dynamic-range imaging (HDRI) is a high dynamic range (HDR) technique used in imaging and photography to reproduce a greater dynamic range of luminosity than is possible with standard digital imaging or photographic techniques. The aim is to present a similar range of luminance to that experienced through the human visual system. The human eye, through adaptation of the iris and other methods, adjusts constantly to adapt to a broad range of luminance present in the environment. The brain continuously interprets this information so that a viewer can see in a wide range of light conditions.
HDR images can represent a greater range of luminance levels than can be achieved using more 'traditional' methods, such as many real-world scenes containing very bright, direct sunlight to extreme shade, or very faint nebulae. This is often achieved by capturing and then combining several different, narrower range, exposures of the same subject matter. Non-HDR cameras take photographs with a limited exposure range, referred to as LDR, resulting in the loss of detail in highlights or shadows.
The two primary types of HDR images are computer renderings and images resulting from merging multiple low-dynamic-range (LDR) or standard-dynamic-range (SDR) photographs. HDR images can also be acquired using special image sensors, such as an oversampled binary image sensor.
Due to the limitations of printing and display contrast, the extended luminosity range of an HDR image has to be compressed to be made visible. The method of rendering an HDR image to a standard monitor or printing device is called tone mapping. This method reduces the overall contrast of an HDR image to facilitate display on devices or printouts with lower dynamic range, and can be applied to produce images with preserved local contrast (or exaggerated for artistic effect).
In photography, dynamic range is measured in exposure value (EV) differences (known as stops). An increase of one EV, or 'one stop', represents a doubling of the amount of light. Conversely, a decrease of one EV represents a halving of the amount of light. Therefore, revealing detail in the darkest of shadows requires high exposures, while preserving detail in very bright situations requires very low exposures. Most cameras cannot provide this range of exposure values within a single exposure, due to their low dynamic range. High-dynamic-range photographs are generally achieved by capturing multiple standard-exposure images, often using exposure bracketing, and then later merging them into a single HDR image, usually within a photo manipulation program). Digital images are often encoded in a camera's raw image format, because 8-bit JPEG encoding does not offer a wide enough range of values to allow fine transitions (and regarding HDR, later introduces undesirable effects due to lossy compression).
Any camera that allows manual exposure control can make images for HDR work, although one equipped with auto exposure bracketing (AEB) is far better suited. Images from film cameras are less suitable as they often must first be digitized, so that they can later be processed using software HDR methods.
In most imaging devices, the degree of exposure to light applied to the active element (be it film or CCD) can be altered in one of two ways: by either increasing/decreasing the size of the aperture or by increasing/decreasing the time of each exposure. Exposure variation in an HDR set is only done by altering the exposure time and not the aperture size; this is because altering the aperture size also affects the depth of field and so the resultant multiple images would be quite different, preventing their final combination into a single HDR image.
An important limitation for HDR photography is that any movement between successive images will impede or prevent success in combining them afterwards. Also, as one must create several images (often three or five and sometimes more) to obtain the desired luminance range, such a full 'set' of images takes extra time. HDR photographers have developed calculation methods and techniques to partially overcome these problems, but the use of a sturdy tripod is, at least, advised.
Some cameras have an auto exposure bracketing (AEB) feature with a far greater dynamic range than others, from the 3 EV of the Canon EOS 40D, to the 18 EV of the Canon EOS-1D Mark II. As the popularity of this imaging method grows, several camera manufactures are now offering built-in HDR features. For example, the Pentax K-7 DSLR has an HDR mode that captures an HDR image and outputs (only) a tone mapped JPEG file. The Canon PowerShot G12, Canon PowerShot S95 and Canon PowerShot S100 offer similar features in a smaller format.. Nikon's approach is called 'Active D-Lighting' which applies exposure compensation and tone mapping to the image as it comes from the sensor, with the accent being on retaing a realistic effect . Some smartphones provide HDR modes, and most mobile platforms have apps that provide HDR picture taking.
Camera characteristics such as gamma curves, sensor resolution, noise, photometric calibration and color calibration affect resulting high-dynamic-range images.
Color film negatives and slides consist of multiple film layers that respond to light differently. As a consequence, transparent originals (especially positive slides) feature a very high dynamic range
Tone mapping
Tone mapping reduces the dynamic range, or contrast ratio, of an entire image while retaining localized contrast. Although it is a distinct operation, tone mapping is often applied to HDRI files by the same software package.
Several software applications are available on the PC, Mac and Linux platforms for producing HDR files and tone mapped images. Notable titles include
Adobe Photoshop
Aurora HDR
Dynamic Photo HDR
HDR Efex Pro
HDR PhotoStudio
Luminance HDR
MagicRaw
Oloneo PhotoEngine
Photomatix Pro
PTGui
Information stored in high-dynamic-range images typically corresponds to the physical values of luminance or radiance that can be observed in the real world. This is different from traditional digital images, which represent colors as they should appear on a monitor or a paper print. Therefore, HDR image formats are often called scene-referred, in contrast to traditional digital images, which are device-referred or output-referred. Furthermore, traditional images are usually encoded for the human visual system (maximizing the visual information stored in the fixed number of bits), which is usually called gamma encoding or gamma correction. The values stored for HDR images are often gamma compressed (power law) or logarithmically encoded, or floating-point linear values, since fixed-point linear encodings are increasingly inefficient over higher dynamic ranges.
HDR images often don't use fixed ranges per color channel—other than traditional images—to represent many more colors over a much wider dynamic range. For that purpose, they don't use integer values to represent the single color channels (e.g., 0-255 in an 8 bit per pixel interval for red, green and blue) but instead use a floating point representation. Common are 16-bit (half precision) or 32-bit floating point numbers to represent HDR pixels. However, when the appropriate transfer function is used, HDR pixels for some applications can be represented with a color depth that has as few as 10–12 bits for luminance and 8 bits for chrominance without introducing any visible quantization artifacts.
History of HDR photography
The idea of using several exposures to adequately reproduce a too-extreme range of luminance was pioneered as early as the 1850s by Gustave Le Gray to render seascapes showing both the sky and the sea. Such rendering was impossible at the time using standard methods, as the luminosity range was too extreme. Le Gray used one negative for the sky, and another one with a longer exposure for the sea, and combined the two into one picture in positive.
Mid 20th century
Manual tone mapping was accomplished by dodging and burning – selectively increasing or decreasing the exposure of regions of the photograph to yield better tonality reproduction. This was effective because the dynamic range of the negative is significantly higher than would be available on the finished positive paper print when that is exposed via the negative in a uniform manner. An excellent example is the photograph Schweitzer at the Lamp by W. Eugene Smith, from his 1954 photo essay A Man of Mercy on Dr. Albert Schweitzer and his humanitarian work in French Equatorial Africa. The image took 5 days to reproduce the tonal range of the scene, which ranges from a bright lamp (relative to the scene) to a dark shadow.
Ansel Adams elevated dodging and burning to an art form. Many of his famous prints were manipulated in the darkroom with these two methods. Adams wrote a comprehensive book on producing prints called The Print, which prominently features dodging and burning, in the context of his Zone System.
With the advent of color photography, tone mapping in the darkroom was no longer possible due to the specific timing needed during the developing process of color film. Photographers looked to film manufacturers to design new film stocks with improved response, or continued to shoot in black and white to use tone mapping methods.
Color film capable of directly recording high-dynamic-range images was developed by Charles Wyckoff and EG&G "in the course of a contract with the Department of the Air Force". This XR film had three emulsion layers, an upper layer having an ASA speed rating of 400, a middle layer with an intermediate rating, and a lower layer with an ASA rating of 0.004. The film was processed in a manner similar to color films, and each layer produced a different color. The dynamic range of this extended range film has been estimated as 1:108. It has been used to photograph nuclear explosions, for astronomical photography, for spectrographic research, and for medical imaging. Wyckoff's detailed pictures of nuclear explosions appeared on the cover of Life magazine in the mid-1950s.
Late 20th century
Georges Cornuéjols and licensees of his patents (Brdi, Hymatom) introduced the principle of HDR video image, in 1986, by interposing a matricial LCD screen in front of the camera's image sensor, increasing the sensors dynamic by five stops. The concept of neighborhood tone mapping was applied to video cameras by a group from the Technion in Israel led by Dr. Oliver Hilsenrath and Prof. Y.Y.Zeevi who filed for a patent on this concept in 1988.
In February and April 1990, Georges Cornuéjols introduced the first real-time HDR camera that combined two images captured by a sensor3435 or simultaneously3637 by two sensors of the camera. This process is known as bracketing used for a video stream.
In 1991, the first commercial video camera was introduced that performed real-time capturing of multiple images with different exposures, and producing an HDR video image, by Hymatom, licensee of Georges Cornuéjols.
Also in 1991, Georges Cornuéjols introduced the HDR+ image principle by non-linear accumulation of images to increase the sensitivity of the camera: for low-light environments, several successive images are accumulated, thus increasing the signal to noise ratio.
In 1993, another commercial medical camera producing an HDR video image, by the Technion.
Modern HDR imaging uses a completely different approach, based on making a high-dynamic-range luminance or light map using only global image operations (across the entire image), and then tone mapping the result. Global HDR was first introduced in 19931 resulting in a mathematical theory of differently exposed pictures of the same subject matter that was published in 1995 by Steve Mann and Rosalind Picard.
On October 28, 1998, Ben Sarao created one of the first nighttime HDR+G (High Dynamic Range + Graphic image)of STS-95 on the launch pad at NASA's Kennedy Space Center. It consisted of four film images of the shuttle at night that were digitally composited with additional digital graphic elements. The image was first exhibited at NASA Headquarters Great Hall, Washington DC in 1999 and then published in Hasselblad Forum, Issue 3 1993, Volume 35 ISSN 0282-5449.
The advent of consumer digital cameras produced a new demand for HDR imaging to improve the light response of digital camera sensors, which had a much smaller dynamic range than film. Steve Mann developed and patented the global-HDR method for producing digital images having extended dynamic range at the MIT Media Laboratory. Mann's method involved a two-step procedure: (1) generate one floating point image array by global-only image operations (operations that affect all pixels identically, without regard to their local neighborhoods); and then (2) convert this image array, using local neighborhood processing (tone-remapping, etc.), into an HDR image. The image array generated by the first step of Mann's process is called a lightspace image, lightspace picture, or radiance map. Another benefit of global-HDR imaging is that it provides access to the intermediate light or radiance map, which has been used for computer vision, and other image processing operations.
21st century
In 2005, Adobe Systems introduced several new features in Photoshop CS2 including Merge to HDR, 32 bit floating point image support, and HDR tone mapping.
On June 30, 2016, Microsoft added support for the digital compositing of HDR images to Windows 10 using the Universal Windows Platform.
HDR sensors
Modern CMOS image sensors can often capture a high dynamic range from a single exposure. The wide dynamic range of the captured image is non-linearly compressed into a smaller dynamic range electronic representation. However, with proper processing, the information from a single exposure can be used to create an HDR image.
Such HDR imaging is used in extreme dynamic range applications like welding or automotive work. Some other cameras designed for use in security applications can automatically provide two or more images for each frame, with changing exposure. For example, a sensor for 30fps video will give out 60fps with the odd frames at a short exposure time and the even frames at a longer exposure time. Some of the sensor may even combine the two images on-chip so that a wider dynamic range without in-pixel compression is directly available to the user for display or processing.
en.wikipedia.org/wiki/High-dynamic-range_imaging
Infrared Photography
In infrared photography, the film or image sensor used is sensitive to infrared light. The part of the spectrum used is referred to as near-infrared to distinguish it from far-infrared, which is the domain of thermal imaging. Wavelengths used for photography range from about 700 nm to about 900 nm. Film is usually sensitive to visible light too, so an infrared-passing filter is used; this lets infrared (IR) light pass through to the camera, but blocks all or most of the visible light spectrum (the filter thus looks black or deep red). ("Infrared filter" may refer either to this type of filter or to one that blocks infrared but passes other wavelengths.)
When these filters are used together with infrared-sensitive film or sensors, "in-camera effects" can be obtained; false-color or black-and-white images with a dreamlike or sometimes lurid appearance known as the "Wood Effect," an effect mainly caused by foliage (such as tree leaves and grass) strongly reflecting in the same way visible light is reflected from snow. There is a small contribution from chlorophyll fluorescence, but this is marginal and is not the real cause of the brightness seen in infrared photographs. The effect is named after the infrared photography pioneer Robert W. Wood, and not after the material wood, which does not strongly reflect infrared.
The other attributes of infrared photographs include very dark skies and penetration of atmospheric haze, caused by reduced Rayleigh scattering and Mie scattering, respectively, compared to visible light. The dark skies, in turn, result in less infrared light in shadows and dark reflections of those skies from water, and clouds will stand out strongly. These wavelengths also penetrate a few millimeters into skin and give a milky look to portraits, although eyes often look black.
Until the early 20th century, infrared photography was not possible because silver halide emulsions are not sensitive to longer wavelengths than that of blue light (and to a lesser extent, green light) without the addition of a dye to act as a color sensitizer. The first infrared photographs (as distinct from spectrographs) to be published appeared in the February 1910 edition of The Century Magazine and in the October 1910 edition of the Royal Photographic Society Journal to illustrate papers by Robert W. Wood, who discovered the unusual effects that now bear his name. The RPS co-ordinated events to celebrate the centenary of this event in 2010. Wood's photographs were taken on experimental film that required very long exposures; thus, most of his work focused on landscapes. A further set of infrared landscapes taken by Wood in Italy in 1911 used plates provided for him by CEK Mees at Wratten & Wainwright. Mees also took a few infrared photographs in Portugal in 1910, which are now in the Kodak archives.
Infrared-sensitive photographic plates were developed in the United States during World War I for spectroscopic analysis, and infrared sensitizing dyes were investigated for improved haze penetration in aerial photography. After 1930, new emulsions from Kodak and other manufacturers became useful to infrared astronomy.
Infrared photography became popular with photography enthusiasts in the 1930s when suitable film was introduced commercially. The Times regularly published landscape and aerial photographs taken by their staff photographers using Ilford infrared film. By 1937 33 kinds of infrared film were available from five manufacturers including Agfa, Kodak and Ilford. Infrared movie film was also available and was used to create day-for-night effects in motion pictures, a notable example being the pseudo-night aerial sequences in the James Cagney/Bette Davis movie The Bride Came COD.
False-color infrared photography became widely practiced with the introduction of Kodak Ektachrome Infrared Aero Film and Ektachrome Infrared EIR. The first version of this, known as Kodacolor Aero-Reversal-Film, was developed by Clark and others at the Kodak for camouflage detection in the 1940s. The film became more widely available in 35mm form in the 1960s but KODAK AEROCHROME III Infrared Film 1443 has been discontinued.
Infrared photography became popular with a number of 1960s recording artists, because of the unusual results; Jimi Hendrix, Donovan, Frank and a slow shutter speed without focus compensation, however wider apertures like f/2.0 can produce sharp photos only if the lens is meticulously refocused to the infrared index mark, and only if this index mark is the correct one for the filter and film in use. However, it should be noted that diffraction effects inside a camera are greater at infrared wavelengths so that stopping down the lens too far may actually reduce sharpness.
Most apochromatic ('APO') lenses do not have an Infrared index mark and do not need to be refocused for the infrared spectrum because they are already optically corrected into the near-infrared spectrum. Catadioptric lenses do not often require this adjustment because their mirror containing elements do not suffer from chromatic aberration and so the overall aberration is comparably less. Catadioptric lenses do, of course, still contain lenses, and these lenses do still have a dispersive property.
Infrared black-and-white films require special development times but development is usually achieved with standard black-and-white film developers and chemicals (like D-76). Kodak HIE film has a polyester film base that is very stable but extremely easy to scratch, therefore special care must be used in the handling of Kodak HIE throughout the development and printing/scanning process to avoid damage to the film. The Kodak HIE film was sensitive to 900 nm.
As of November 2, 2007, "KODAK is preannouncing the discontinuance" of HIE Infrared 35 mm film stating the reasons that, "Demand for these products has been declining significantly in recent years, and it is no longer practical to continue to manufacture given the low volume, the age of the product formulations and the complexity of the processes involved." At the time of this notice, HIE Infrared 135-36 was available at a street price of around $12.00 a roll at US mail order outlets.
Arguably the greatest obstacle to infrared film photography has been the increasing difficulty of obtaining infrared-sensitive film. However, despite the discontinuance of HIE, other newer infrared sensitive emulsions from EFKE, ROLLEI, and ILFORD are still available, but these formulations have differing sensitivity and specifications from the venerable KODAK HIE that has been around for at least two decades. Some of these infrared films are available in 120 and larger formats as well as 35 mm, which adds flexibility to their application. With the discontinuance of Kodak HIE, Efke's IR820 film has become the only IR film on the marketneeds update with good sensitivity beyond 750 nm, the Rollei film does extend beyond 750 nm but IR sensitivity falls off very rapidly.
Color infrared transparency films have three sensitized layers that, because of the way the dyes are coupled to these layers, reproduce infrared as red, red as green, and green as blue. All three layers are sensitive to blue so the film must be used with a yellow filter, since this will block blue light but allow the remaining colors to reach the film. The health of foliage can be determined from the relative strengths of green and infrared light reflected; this shows in color infrared as a shift from red (healthy) towards magenta (unhealthy). Early color infrared films were developed in the older E-4 process, but Kodak later manufactured a color transparency film that could be developed in standard E-6 chemistry, although more accurate results were obtained by developing using the AR-5 process. In general, color infrared does not need to be refocused to the infrared index mark on the lens.
In 2007 Kodak announced that production of the 35 mm version of their color infrared film (Ektachrome Professional Infrared/EIR) would cease as there was insufficient demand. Since 2011, all formats of color infrared film have been discontinued. Specifically, Aerochrome 1443 and SO-734.
There is no currently available digital camera that will produce the same results as Kodak color infrared film although the equivalent images can be produced by taking two exposures, one infrared and the other full-color, and combining in post-production. The color images produced by digital still cameras using infrared-pass filters are not equivalent to those produced on color infrared film. The colors result from varying amounts of infrared passing through the color filters on the photo sites, further amended by the Bayer filtering. While this makes such images unsuitable for the kind of applications for which the film was used, such as remote sensing of plant health, the resulting color tonality has proved popular artistically.
Color digital infrared, as part of full spectrum photography is gaining popularity. The ease of creating a softly colored photo with infrared characteristics has found interest among hobbyists and professionals.
In 2008, Los Angeles photographer, Dean Bennici started cutting and hand rolling Aerochrome color Infrared film. All Aerochrome medium and large format which exists today came directly from his lab. The trend in infrared photography continues to gain momentum with the success of photographer Richard Mosse and multiple users all around the world.
Digital camera sensors are inherently sensitive to infrared light, which would interfere with the normal photography by confusing the autofocus calculations or softening the image (because infrared light is focused differently from visible light), or oversaturating the red channel. Also, some clothing is transparent in the infrared, leading to unintended (at least to the manufacturer) uses of video cameras. Thus, to improve image quality and protect privacy, many digital cameras employ infrared blockers. Depending on the subject matter, infrared photography may not be practical with these cameras because the exposure times become overly long, often in the range of 30 seconds, creating noise and motion blur in the final image. However, for some subject matter the long exposure does not matter or the motion blur effects actually add to the image. Some lenses will also show a 'hot spot' in the centre of the image as their coatings are optimised for visible light and not for IR.
An alternative method of DSLR infrared photography is to remove the infrared blocker in front of the sensor and replace it with a filter that removes visible light. This filter is behind the mirror, so the camera can be used normally - handheld, normal shutter speeds, normal composition through the viewfinder, and focus, all work like a normal camera. Metering works but is not always accurate because of the difference between visible and infrared refraction. When the IR blocker is removed, many lenses which did display a hotspot cease to do so, and become perfectly usable for infrared photography. Additionally, because the red, green and blue micro-filters remain and have transmissions not only in their respective color but also in the infrared, enhanced infrared color may be recorded.
Since the Bayer filters in most digital cameras absorb a significant fraction of the infrared light, these cameras are sometimes not very sensitive as infrared cameras and can sometimes produce false colors in the images. An alternative approach is to use a Foveon X3 sensor, which does not have absorptive filters on it; the Sigma SD10 DSLR has a removable IR blocking filter and dust protector, which can be simply omitted or replaced by a deep red or complete visible light blocking filter. The Sigma SD14 has an IR/UV blocking filter that can be removed/installed without tools. The result is a very sensitive digital IR camera.
While it is common to use a filter that blocks almost all visible light, the wavelength sensitivity of a digital camera without internal infrared blocking is such that a variety of artistic results can be obtained with more conventional filtration. For example, a very dark neutral density filter can be used (such as the Hoya ND400) which passes a very small amount of visible light compared to the near-infrared it allows through. Wider filtration permits an SLR viewfinder to be used and also passes more varied color information to the sensor without necessarily reducing the Wood effect. Wider filtration is however likely to reduce other infrared artefacts such as haze penetration and darkened skies. This technique mirrors the methods used by infrared film photographers where black-and-white infrared film was often used with a deep red filter rather than a visually opaque one.
Another common technique with near-infrared filters is to swap blue and red channels in software (e.g. photoshop) which retains much of the characteristic 'white foliage' while rendering skies a glorious blue.
Several Sony cameras had the so-called Night Shot facility, which physically moves the blocking filter away from the light path, which makes the cameras very sensitive to infrared light. Soon after its development, this facility was 'restricted' by Sony to make it difficult for people to take photos that saw through clothing. To do this the iris is opened fully and exposure duration is limited to long times of more than 1/30 second or so. It is possible to shoot infrared but neutral density filters must be used to reduce the camera's sensitivity and the long exposure times mean that care must be taken to avoid camera-shake artifacts.
Fuji have produced digital cameras for use in forensic criminology and medicine which have no infrared blocking filter. The first camera, designated the S3 PRO UVIR, also had extended ultraviolet sensitivity (digital sensors are usually less sensitive to UV than to IR). Optimum UV sensitivity requires special lenses, but ordinary lenses usually work well for IR. In 2007, FujiFilm introduced a new version of this camera, based on the Nikon D200/ FujiFilm S5 called the IS Pro, also able to take Nikon lenses. Fuji had earlier introduced a non-SLR infrared camera, the IS-1, a modified version of the FujiFilm FinePix S9100. Unlike the S3 PRO UVIR, the IS-1 does not offer UV sensitivity. FujiFilm restricts the sale of these cameras to professional users with their EULA specifically prohibiting "unethical photographic conduct".
Phase One digital camera backs can be ordered in an infrared modified form.
Remote sensing and thermographic cameras are sensitive to longer wavelengths of infrared (see Infrared spectrum#Commonly used sub-division scheme). They may be multispectral and use a variety of technologies which may not resemble common camera or filter designs. Cameras sensitive to longer infrared wavelengths including those used in infrared astronomy often require cooling to reduce thermally induced dark currents in the sensor (see Dark current (physics)). Lower cost uncooled thermographic digital cameras operate in the Long Wave infrared band (see Thermographic camera#Uncooled infrared detectors). These cameras are generally used for building inspection or preventative maintenance but can be used for artistic pursuits as well.
The history of the Austrian Museum of Applied Arts/Contemporary Art
1863 / After many years of efforts by Rudolf Eitelberger decides Emperor Franz Joseph I on 7 March on the initiative of his uncle Archduke Rainer, following the model of the in 1852 founded South Kensington Museum (now the Victoria and Albert Museum, London), the establishment of the "k. k. Austrian Museum for Art and Industry" and apponted Rudolf von Eitelberger, the first professor of art history at the University of Vienna, to director. The museum should be serving as a specimen collection for artists, industrialists, and public and as a training and education center for designers and craftsmen.
1864/ on 12th of May, opened the museum - provisionally in premises of the ball house next to the Vienna Hofburg, the architect Heinrich von Ferstel for museum purposes had adapted. First exhibited objects are loans and donations from the imperial collections, monasteries, private property and from the kk polytechnic in Vienna. Reproductions, masters and plaster casts are standing value-neutral next originals.
1865-1897 / The Museum of Art and Industry publishes the journal Communications of Imperial (k. k.) Austrian Museum for Art and Industry .
1866 / Due to the lack of space in the ballroom setting up of an own museum building is accelerated. A first project of Rudolf von Eitelberger and Heinrich von Ferstel provides the integration of the museum in the project of imperial museums in front of the Hofburg Imperial Forum. Only after the failure of this project, the site of the former Exerzierfelds (parade ground) of the defense barracks before Stubentor the museum here is assigned, next to the newly created city park on the still being under development Rind Road.
1867 / Theoretical and practical training are combined with the establishment of the School of Applied Arts. This will initially be housed in the old gun factory, Währinger Straße 11-13/Schwarzspanierstrasse 17, Vienna 9.
1868 / With the construction of the building at Stubenring is started as soon as it is approved by Emperor Franz Joseph I. the second draft of Heinrich Ferstel.
1871 / The opening of the building at Stubering takes place after three years of construction, 15 November. Designed according to plans by Heinrich von Ferstel in the Renaissance style, it is the first built museum building on the ring. Objects from now on could be placed permanently and arranged according to main materials. / / The Arts School moves into the house on Stubenring. / / Opening of Austrian art and crafts exhibition.
1873 / Vienna World Exhibition. / / The Museum of Art and Industry and the Vienna School of Arts and Crafts are exhibiting together at Stubenring. / / Rudolf von Eitelberger organizes in the framework of the World Exhibition the worldwide first international art scientific congress in Vienna, thus emphasizing the orientation of the Museum on teaching and research. / / During the World Exhibition major purchases for the museum of funds of the Ministry are made, eg 60 pages of Indo-Persian Journal Mughal manuscript Hamzanama.
1877 / decision on the establishment of taxes for the award of Hoftiteln (court titels). With the collected amounts the local art industry can be promoted. / / The new building of the School of Applied Arts, adjoining the museum, Stubenring 3 , also designed by Heinrich von Ferstel, is opened.
1878 / participation of the Museum of Art and Industry and the School of Art at the Paris World Exhibition.
1884 / founding of the Vienna Arts and Crafts Association with seat in the museum. Many well-known companies and workshops (led by J. & L. Lobmeyr), personalities and professors of the arts and crafts school join the Arts and Crafts Association. Undertaking of this association is to further develop all creative and executive powers the arts and crafts since the 1860s has obtained. For this reason are organized various times changing, open to the public exhibitions at the Imperial Austrian Museum for Art and Industry. The exhibits can also be purchased. These new, generously carried out exhibitions give the club the necessary national and international resonance.
1885 / After the death of Rudolf von Eitelberger is Jacob von Falke, his longtime deputy, appointed manager. Falke plans all collection areas als well as publications to develop newly and systematically. With his popular publications he influences significantly the interior design style of the historicism in Vienna.
1888 / The Empress Maria Theresa exhibition revives the contemporary discussion with the high baroque in the history of art and in applied arts in particular.
1895 / end of the Directorate of Jacob von Falke. Bruno Bucher, longtime curator of the Museum of metal, ceramic and glass, and since 1885 deputy director, is appointed director.
1896 / The Vienna Congress exhibition launches the confrontation with the Empire and Biedermeier style, the sources of inspiration of Viennese Modernism .
1897 / end of the Directorate of Bruno Bucher. Arthur von Scala, Director of the Imperial Oriental Museum in Vienna since its founding in 1875 (renamed Imperial Austrian Trade Museum 1887), takes over the management of the Museum of Art and Industry. / / Scala wins Otto Wagner, Felician of Myrbach, Koloman Moser, Josef Hoffmann and Alfred Roller to work at the museum and school of applied arts. / / The style of the Secession is crucial for the Arts and Crafts School. Scala propagated the example of the Arts and Crafts Movement and makes appropriate acquisitions for the museum's collection.
1898 / Due to differences between Scala and the Arts and Crafts Association, which sees its influence on the Museum wane, Archduke Rainer puts down his function as protector. / / New statutes are written.
1898-1921 / The Museum magazine art and crafts replaces the Mittheilungen (Communications) and soon gaines international reputation.
1900 / The administration of Museum and Arts and Crafts School is disconnected.
1904 / The Exhibition of Old Vienna porcelain, the to this day most comprehensive presentation on this topic, brings with the by the Museum in 1867 definitely taken over estate of the " k. k. Aerarial Porcelain Manufactory" (Vienna Porcelain Manufactory) important pieces of collectors from all parts of the Habsburg monarchy together.
1907 / The Museum of Art and Industry takes over the majority of the inventories of the Imperial Austrian Trade Museum, including the by Arthur von Scala founded Asia collection and the extensive East Asian collection of Heinrich von Siebold .
1908 / Integration of the Museum of Art and Industry in the Imperial and Royal Ministry of Public Works.
1909 / separation of Museum and Arts and Crafts School, the latter remains subordinated to the Ministry of Culture and Education. / / After three years of construction, the according to plans of Ludwig Baumann extension building of the museum (now Weiskirchnerstraße 3, Wien 1) is opened. The museum receives thereby rooms for special and permanent exhibitions. / / Arthur von Scala retires, Eduard Leisching follows him as director. / / Revision of the statutes.
1909 / Archduke Carl exhibition. For the centenary of the Battle of Aspern. / / The Biedermeier style is discussed in exhibitions and art and crafts.
1914 / Exhibition of works by the Austrian art industry from 1850 to 1914, a competitive exhibition that highlights, among other things, the role model of the museum of arts and crafts in the fifty years of its existence.
1919 / After the founding of the First Republic it comes to assignments of former imperial possession to the museum, for example, of oriental carpets that are shown in an exhibition in 1920. The Museum now has one of the finest collections of oriental carpets worldwide .
1920 / As part of the reform of museums of the First Republic, the collection areas are delineated. The Antiquities Collection of the Museum of Art and Industry is given away to the Museum of Art History.
1922 / The exhibition of glasses of classicism, the Empire and Biedermeier time offers with precious objects from the museum and private collections an overview of the art of glassmaking from the former Austro-Hungarian Empire. / / Biedermeier glass serves as a model for contemporary glass production and designs, such as Josef Hoffmann.
1922 / affiliation of the museal inventory of the royal table and silver collection to the museum. Until the institutional separation the former imperial household and table decoration is co-managed by the Museum of Art and Industry and is inventoried for the first time by Richard Ernst.
1925 / After the end of the Directorate of Eduard Leisching Hermann Trenkwald is appointed director.
1926 / The exhibition Gothic in Austria gives a first comprehensive overview of the Austrian panel painting and of arts and crafts of the 12th to 16th Century.
1927 / August Schestag succeeds Hermann Trenkwald as director .
1930 / The Werkbund (artists' organization) Exhibition Vienna, A first comprehensive presentation of the Austrian Werkbund, takes place on the occasion of the meeting of the Deutscher Werkbund in Austria, it is organized by Josef Hoffmann in collaboration with Oskar Strnad, Josef Frank, Ernst Lichtblau and Clemens Holzmeister.
1931 / August Schestag finishes his Directorate .
1932 / Richard Ernst is the new director .
1936 and 1940 / In exchange with the Kunsthistorisches Museum (Museum of Art History), the museum at Stubenring gives away part of the sculptures and takes over craft inventories of the collection Albert Figdor and the Kunsthistorisches Museum.
1937 / The Collection of the Museum of Art and Industry is re-established by Richard Ernst according to periods. / / Oskar Kokoschka exhibition on the 50th birthday of the artist.
1938 / After the "Anschluss" of Austria by Nazi Germany, the museum was renamed "National Museum of Decorative Arts in Vienna".
1939-1945 / The museums are taking over numerous confiscated private collections. The collection of the "State Museum of Applied Arts in Vienna" is also enlarged in this way.
1945 / Partial destruction of the museum building by impact of war. / / War losses on collection objects, even in the places of rescue of objects.
1946 / The return of the outsourced objects of art begins. A portion of the during the Nazi time expropriated objects is returned in the following years.
1947 / The "State Museum of Applied Arts in Vienna" is renamed "Austrian Museum of Applied Arts".
1948 / The "Cathedral and Metropolitan Church of St. Stephen" organizes the exhibition The St. Stephen's Cathedral in the Museum of Applied Arts. History, monuments, reconstruction.
1949 / The Museum is reopened after repair of the war damages.
1950 / As last exhibition under director Richard Ernst takes place Great art from Austria's monasteries (Middle Ages).
1951 / Ignaz Schlosser is appointed manager.
1952 / The exhibition Social home decor, designed by Franz Schuster, makes the development of social housing in Vienna again the topic of the Museum of Applied Arts.
1955 / The comprehensive archive of the Wiener Werkstätte (workshop) is acquired.
1955-1985 / The Museum publishes the periodical ancient and modern art .
1956 / Exhibition New Form from Denmark, modern design from Scandinavia becomes topic of the museum and model.
1957 / On the occasion of the exhibition Venini Murano glass, the first presentation of Venini glass in Austria, there are significant purchases and donations for the collection of glass.
1958 / End of the Directorate Ignaz Schlosser
1959 / Viktor Griesmaier is appointed as the new director.
1960 / Exhibition Artistic creation and mass production of Gustavsberg, Sweden. Role model of Swedish design for the Austrian art and crafts.
1963 / For the first time in Europe, in the context of a comprehensive exhibition art treasures from Iran are shown.
1964 / The exhibition Vienna 1900 presents Crafts of Art Nouveau for the first time after the Second World War. / / It is started with the systematic processing of the archive of the Wiener Werkstätte. / / On the occasion of the founding anniversary grantes the exhibition 100 years Austrian Museum of Applied Arts using examples of historicism insights into the collection.
1965 / The Geymüllerschlössel is as a branch of the Museum angegliedert (annexed). Gleichzeitig (at the same time) with the building came the important collection of Franz Sobek - old Viennese clocks, emerged between 1760 and the second half of the 19th Century - and furniture from the years 1800 to 1840 in the possession of the MAK.
1966 / In the exhibition Selection 66 selected items of modern Austrian interior designers (male and female ones) are merged.
1967 / The Exhibition The Wiener Werkstätte. Modern Arts and Crafts from 1903 to 1932 is founding the boom that continues to today of Austria's most important design project in the 20th Century.
1968 / On Viktor Griesmaier follows Wilhelm Mrazek as director.
1969 / The exhibition Sitting 69 shows on the international modernism oriented positions of Austrian designers, inter alia by Hans Hollein.
1974 / For the first time outside of China Archaeological Finds of the People's Republic of China are shown in a traveling exhibition in the so-called Western world.
1979 / Gerhart Egger is appointed director .
1980 / The exhibition New Living. Viennese interior design 1918-1938 provides the first comprehensive presentation of the art space in Vienna during the interwar period.
1981 / Herbert Fux follows Gerhart Egger as Director.
1984 / Ludwig Neustift is appointed interim director. / / Exhibition Achille Castiglioni: Designer. First exhibition of the Italian designer in Austria
1986 / Peter NOEVER is appointed as Director and started building up the collection of contemporary art.
1987 / Josef Hoffmann. Ornament between hope and crime is the first comprehensive exhibition on the work of the architect and designer.
1989-1993 / General renovation of thee old buildings and construction of a two-storey underground storeroom and a connecting tract. A generous deposit for collection and additional exhibit spaces arise.
1989 / Exhibition Carlo Scarpa. The other city, the first comprehensive exhibition on the work of the architect outside Italy.
1990 / exhibition Hidden impressions. Japonisme in Vienna 1870-1930, first exhibition on the theme of the Japanese influence on the Viennese Modernism.
1991 / exhibition Donald Judd Architecture, first major presentation of the artist in Austria.
1992 / Magdalena Jetelová domestication of a pyramid (installation in the MAK portico).
1993 / The permanent collection is re-established, interventions of internationally recognized artists (Barbara Bloom, Eichinger oder Knechtl, Günther Förg, GANGART, Franz Graf, Jenny Holzer, Donald Judd, Peter Noever, Manfred Wakolbinger and Heimo Zobernig) update the prospects, in the sense of "Tradition and Experiment". The halls on Stubenring accommodate furthermore the study collection and the temporary exhibitions of contemporary artists reserved gallery. The building in the Weiskirchnerstraße is dedicated to changing exhibitions. / / The opening exhibition Vito Acconci. The City Inside Us shows a room installation by New York artist.
1994 / The Gefechtsturm (defence tower) Arenbergpark becomes branch of the MAK. / / Start of the cooperation MAK/MUAR - Schusev State Museum of Architecture Moscow. / / Ilya Kabakov: The Red Wagon (installation on the MAK terrace plateau).
1995 / The MAK founds the branch of MAK Center for Art and Architecture in Los Angeles, in the Schindler House and at the Mackey Apartments, MAK Artists and Architects-in-Residence Program starts in October 1995. / / Exhibition Sergei Bugaev Africa : Krimania.
1996 / For the exhibition Philip Johnson: Turning Point designs the American doyen of architectural designing the sculpture "Viennese Trio", which is located since 1998 at the Franz-Josefs-Kai/Schottenring.
1998 / The for the exhibition James Turrell. The other Horizon designed Skyspace today stands in the garden of MAK Expositur Geymüllerschlössel. / / Overcoming the utility. Dagobert Peche and the Wiener Werkstätte, the first comprehensive Personale of the work of the designer of Wiener Werkstätte after the Second World War.
1999 / Due to the Restitution Act and the Provenance Research from now on numerous during the Nazi time confiscated objects are returned .
2000 / Outsourcing the federal museums, transforming the museum into a "scientific institution under public law". / / The exhibition of art and industry. The beginnings of the Austrian Museum of Applied Arts in Vienna are dealing with the founding history of the house and the collection.
2001 / As part of the exhibition Franz West: No Mercy, for which the sculptor and installation artist developed his hitherto most extensive work the "Four lemurs heads " are placed at the Stubenbrücke located next to the MAK. / / Dennis Hopper: A System of Moments.
2001-2002 / The CAT Project - Contemporary Art Tower after New York, Los Angeles, Moscow and Berlin in Vienna is presented.
2002 / Exhibition Nodes. symmetrical-asymmetrical. The historic Oriental Carpets of the MAK presents the extensive rug collection.
2003 / Exhibition Zaha Hadid. Architecture. / / For the anniversary of the artist workshop, the exhibition The Price of Beauty. 100 years Wiener Werkstätte takes place. / / Richard Artschwager: The Hydraulic Door Check. Sculpture, painting, drawing.
2004 / James Turrell MAKlite is since November 2004 permanently on the facade of the building installed. / / Exhibition Peter Eisenmann. Barefoot on White-Hot Walls, large-scaled architectural installation on the work of the influential American architect and theorist.
2005 / Atelier Van Lieshout: The Disziplinatornbsp / / The exhibition Ukiyo-e Reloaded for the first time presents the collection of Japanese woodblock prints of the MAK in large scale.
2006 / Since the beginning of the year the birthplace of Josef Hoffmann in Brtnice of the Moravian Gallery in Brno and the MAK Vienna as a joint branch is run and presents special exhibitions annually. / / The exhibition The Price of Beauty. The Wiener Werkstätte and the Stoclet House brings the objects of the Wiener Werkstätte to Brussels. / / Exhibition Jenny Holzer: XX.
2007/2008 / Exhibition Coop Himmelb(l)au. Beyond the Blue, is the hitherto largest and most comprehensive museal presentation of the global team of architects .
2008 / The 1936 according to plans of Rudolph M. Schindler built Fitzpatrick-Leland House, a generous gift from Russ Leland to the MAK Center LA, becomes using a promotion that granted the Bureau of Educational and Cultural Affairs of the U.S. Department the MAK Center, the center of the MAK UFI project - MAK Urban Future Initiative. / / Julian Opie: Recent Works / / The exhibition Recollecting. Looting and Restitution examines the status of efforts to restitute expropriated objects from Jewish property of museums in Vienna.
2009 / The permanent exhibition Josef Hoffmann: Inspiration is in the Josef Hoffmann Museum, Brtnice opened. / / Exhibition Anish Kapoor. Shooting into the Corner / / The museum sees itself as a promoter of Cultural Interchange and discusses in the exhibition Global:lab Art as a message. Asia and Europe 1500-1700 the intercultural as well as the intercontinental cultural exchange based on objects from the MAK and from international collections.
2011 / After Peter Noevers resignation Martina Kandeler-Fritsch takes over temporarily the management. / / Since 1 September Christoph Thun-Hohenstein is director of the MAK.
Iconic, robust, practical. This is my 3rd version of the iconic ship that has graced the screens, tv shows and in print. I took a step back from my first version and reworked the entire model.
Red 5, Luke's main ship. Stickers from the UCS model and custom ones were used. I may add more later, but that may be for the Gray model version.
Many other x-wing designs have come since my 2016 model as well as new LEGO parts that helped shape this ship.
Like my original design this model features a durable internal structure and frame that allows you to hold the ship in front of the cockpit.
I also included internal components like my previous model to help define the various parts shown in the X-Wing cross sections. Life support, compressors, coils, power converters, power generator, flight computer, repulsorlift, hydraulic lines, communications antenna, sensor computer, primary sensor array, and a functional cargo bay.
The Landing gear was another story. Since my model is a display one I wanted to not have a working rear landing gear until LEGO develops more curved slopes that would help shape the engines. Instead, I used a similar design from my previous model to swap out for landing mode or flight mode. The front landing gear fits snug into the ship.
I am particularly proud that my cockpit design from version 1 found its way back into my latest model with slight modifications to allow the side panels to properly stay together.
Custom parts are used here. I Cut a few curved windows to make the Laser magnetic flashback suppressors. I also cut a ribbed flexible hose to fit inside the cockpit. I took a flat 2x2 tile and drilled a hole inside it to slide the technoic axle through. LEGO currently has a 2x2 round tile with a hole, but I needed a square one.
Brickarms has great monoclips and u-clips that work great for smaller ideas, such as my joystick or holding parts inside the cylinders.
The stand design is great, but I think it would work better if I swap out some parts and have several technique axles run through it and into the x-wing.
Gerani (Greek: Γεράνι, literally 'Geranium', Turkish: Turnalar) is a village in the Famagusta District of Cyprus, located 8 km (5.0 mi) northeast of Trikomo. It is under the de facto control of Northern Cyprus.
Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.
Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.
A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.
Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.
Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.
Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.
Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.
The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.
Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.
Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.
By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.
EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.
However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.
On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.
In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.
By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.
In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.
The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.
After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".
As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.
Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.
On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.
The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.
Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.
The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.
Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.
Main articles: Bloody Christmas (1963) and Battle of Tillyria
An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."
In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.
Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.
In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.
Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.
Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.
Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.
The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:
UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.
The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.
By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."
After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.
On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.
The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.
During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.
In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.
Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.
A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.
Has anyone tried this? Just a little Led lamp, connected to the USB printer slot. The lamp costs about 3 dollars at IKEA. HUGE BUT, it is a great way to drain out the already fainting batteries so this is not practical at all...
The signing of Practical Arrangements between the International Atomic Energy Agency and Alexandria University on Cooperation in Establishing a Partnership Academic Programme on Nuclear Law. Signatories are IAEA Director-General Rafael Mariano Grossi and Professor Abdelaziz Konsowa, President of Alexandria University. IAEA, Vienna, Austria. 29 April 2022
Practical Arrangements signing between the IAEA and six Universities at the First International Conference on Nuclear Law: The Global Debate, held at the Agency headquarters in Vienna, Austria. 29 April 2022
Welcome Remarks: Peri Lynne Johnson, IAEA Director, Office of Legal Affairs
Opening Remarks: Rafael Mariano Grossi, IAEA Director-General
Photo Credit: Dean Calma / IAEA
The XD was the first iteration of the project known as 'Blackwood' - the new Falcon launched in 1979. The result was a large family car, designed to look as modern and compact as possible, despite being based on the preceding XA-XC Falcon platform, itself derived from the US model of 1966.
The car had a very modern appearance for the time, very crisp edged, in the manner of Pininfarina and Italdesign designs seen in Europe on cars such as the FIAT 130 and the VW Golf.
The fuel crises during the 1970s had led to a number of studies to develop a smaller, lighter car, potentially in combination with Mazda. Indecision (a common Ford malady) led to a re-skin of the existing car, despite an observed swing to smaller cars. The Blackwood was fitted with 3.3L and 4.1L inline six-cylinder engines, along with 5.0L and 5.8L V8 engines.
The main Australian competitor, Holden, had developed a new car, derived from the GM Europe V-Var platform, debuting in 1978, including a 4-cylinder engine, had Ford sweating out the remainder of the year, with ever-reducing sales of the outgoing XC Falcon model.
Despite these headwinds, there was still a perceived customer need for a broad rear seat, an advantage that Ford made the most of in advertising materials for the new car.
Enter the 1980s, and despite a general movement to smaller cars, a reduction in fuel prices, along with fuel efficiency gains to the Falcon engine (in conjunction with Honda), let to an upswing in Falcon sales (at the expense of the Commodore, delivering Ford Australia market leadership for the first time.
The indecision that had put the company at risk had delivered the car that the market had wanted once the fuel crisis had subsided. Ford enjoyed healthy profits throughout the life of Blackwood (1979-1988), while Holden had required significant cash-injections from its GM parent to provide the funds to develop a bigger car as a more direct competitor to the Falcon (the VN Commodore) in late 1988.
Shown here is the XD Falcon wagon model (with optional driving lights), which drove on a longer wheelbase than the regular sedan model. This was popular with families, as the second row could be optioned with four seatbelt positions. Like a few models this month, a model just like this was owned by family friends at the time.
An curious little anecdote. For some reason my father (who was otherwise quite mechanically practical) when offered to drive the car at some point, and for inexplicable reason, was unable to drive the car, as he did not know how to operate the automatic transmission controls - odd that I can remember this detail from 35 years ago.
Practical Arrangements signing between the IAEA and six Universities at the First International Conference on Nuclear Law: The Global Debate, held at the Agency headquarters in Vienna, Austria. 29 April 2022
Welcome Remarks: Peri Lynne Johnson, IAEA Director, Office of Legal Affairs
Opening Remarks: Rafael Mariano Grossi, IAEA Director-General
Photo Credit: Dean Calma / IAEA
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
DLC 2009 flier design by shotahirama.
11th July. 2009
OPEN17:00 CLOSE22:30
TICKET 1000YEN + 500YEN for 1drink
at Loopline Tokyo.
christophe charles (Mille Plateaux)
Tetsuo Furudate (Subrosa)
Chihei Hatakeyama (Spekk)
ENG / electronoise group with Cal Lyall, Taishin Inoue, Kelly Churko, Blackphone666, Daisuke Kitabayashi
Darren McClure
enormous O'clock
Moze
Yuji Kondo
a snore.
Canceled
shiho kano+Yurihito Watanabe
English text-
Deep Listening Chair 2009, the 3rd edition of Tokyo's festival for Experimental Digital Music and related Visual Arts will take place under the theme Surrealistic Minimalism. Sound and other media from July 10 till July 11, 2009 at various venues in Tokyo.
Edition NIkO will address both theoretical and practical aspects of today’s independent and experimental music production at the intersections of digital music and sound & media arts. Artists, experts and theorists will present their work as a means to pool knowledge and sketch out the sector’s future prospects. Visitors can hone their personal skills in workshops designed to encourage and support DIY experimentation. Selected projects and initiatives will demonstrate what they do in a hybrid formats fusing exhibitions and work-in-progress sessions that engage visitors’ participation. Actions and installations will illustrate further examples of creative output wiring music, art and digital culture.
For the DLC.09 on July 11, legendary mille plateaux artist and one of the most respected reputations in avant-garde laptop music, and rightfully so, as he has established a highly notable presence in the multimedia experimentation of the late 20th and early 21st century. "Christophe Charles" will perform his live using his computer programs, insisting on the autonomy of each sound and the absence of hierarchical structure.
On a same day, most revered name in noise-electronic music today, Tetsuo Furudate will perform his noise-opera composition. Contributing to the development of the Japanese noise music in its early period with other pioneers, and apart from his numerous solo works as Furudate Tetsuo, Tetsuo has collaborated with Achim Wollscheid (selektion), Merzbow (mego), Zbigniew Karkowski (sub rosa), Kasper T. Toeplitz (NIkO) and more other noise musicians.
Perhaps one of the most prolific and ceaselessly inventive personalities to come out of the electronic music community since the 1990s, Yurihito Watanabe, the man behind yxetm+, has accumulated literally dozens of musical directions over the course of his illustrious career. Working with David Toop, Alva noto, CM von Hausswolff, Yurihito is increasingly attracted to pushing the barriers of his art form in new directions.
An ambient showcase featuring ENG/electronoise group (feat. Cal Lyall, Taishin Inoue, Kelly Churko, Blackphone666, Daisuke Kitabayashi) by Edition NIkO curator shotahirama, presenting projects that technologically alter the shape and sound of our relationship with industrial. And more artists coming up... Between Darren McClure, enormous O'clock, Moze (ex-Provoke), yuji kondo, a snore, and few more international acts, we’ve endeavored to represent every corner of the electronic arts in motion today.
Edition NIkOはSurrealistic Minimalismを掲げ、パリ、ベルリン、バルセロナ、ロンドン、ニューヨークそしてここ日本と、世界中の電子音響家を擁するネットレーベルである。コンピューターで生成されるマイクロスコピックな電子音を構成素とし、抽象的な音響空間を創出するため、個々のそのデジタルクリエーションの中に「常識を外れた奇妙で既存の状態を超越している状況」を提示するsurrealisticなartistが集まる。レーベルディレクターは、ダダやバウハウスなどの反社会主義性と合理主義的な思想をモデルに、スペインや ロンドンを中心にヨーロッパでのリリース／ライブ活動を続けるサウンドアーティスト、shotahirama (平間翔太)。ENG（electronoise group)、またJANDEATHの名義にてZbigniew KarkowskiやToshiji Mikawa (Incapacitants、非常階段)、Tetsuo Furudate、ASTRO (Hiroshi Hasegawa)、Pain Jerk、Justice Yehldamなど数多くのノイズアーティストとライブ活動を行う。そして２００７年に当レーベルを設立。
そのEdition NIkOのレーベルショーケースとなるDeep Listening Chairが今年も東京のLooplineにて7月11日に開催される。
ラインナップは以下の通りだ。今や東京を代表する美術家/音楽家であり、Mille Plateauxをはじめ数多くのレーベルから作品をリリースし、ICCや成田空港第一ターミナル中央アトリウムなどでのサウンドインスタレーション、また、OVAL (Mille Plateaux)、渋谷慶一郎 (ATAK)、半野善弘 (PROGRESSIVE FOrM)らとのコラボレーションも記憶に新しい、メディアアートを専門に活動を続けるフランス人電子音響家、christophe charlesがヘッドライナーとしてDeep Listening Chairに初登場。
またMerzbowと共に８０年代からノイズミュージシャンとして活動を続け、Sub rosaやStaalplaatなどEdition NIkOも強く影響を受けた名門レーベルから幾つもの作品をリリースし、近年はシェークスピア、エドガー・アラン・ポー、ゲオルグ・ピュヒナー等の作品をベースにしたノイズ音楽劇作品を手がける、今や世界を代表するジャパノイズアーティスト、Tetsuo Furudateも参加が決定。
さらにはレーベルオーナーであるshotahiramaが最も影響の受けた画家、菅野まり子や、David Toop (Samadhisound)、Carsten Nicolai (Raster-noton)、C M Von Hausswolff (Laton)など新進気鋭の音楽家達との共作、共演でも知られておりサウンドアートの世界で活躍するYurihito Watanabeも初登場。今回は世界15カ国以上の映画祭、美術館等で上映され世界でも高い評価を受けている映像作家の狩野 志歩とともに、Feinfügig… unüberholbar… 「しなやかに、追いこすこともかなわぬまま」を上演。
そしてもちろん、Edition NIkOのオリジナルアーティスト達もこの日の為に日本中から集結。２００７年のレーベル創設時からのメンバーであり、毎年このフェスティバルに出演をしている北アイルランド出身、現在は長野に在住のLaptopアーティスト、Darren McClure。更に、モダンエレクトロニックミュージックをジャズやテクノ、ヒップホップなど独自のリズムサイエンスで稀有なサウンドとアンビエンスを生み出すことに成功した名盤、INFORMATION WARFARE (AI Records)が記憶に新しい京都在住の電子音楽家、enormous O’clockも登場。また、２００８年にはヘッドライナーも務めた大阪在住の２人組ProvokeからはMoze、これまでに現音作曲新人賞など数々の受賞経歴を持ち、彼が最も影響を受けてきたであろう、クラシックや映画音楽などの断片をコラージュしていく手法で、映像的なエレクトロニカを提示する。同じ大阪からは、今や関西地区で最も影響力のある若手Laptopアーティストと称されるまでになったYuji KondoもEdition NIkOのオリジナルメンバーであり、去年、そして今年京都で行われたDeep Listening Kyotoに続き３度目の出演となる。さらには京都在住の５人組、a snoreは今年初登場となり、今後が最も期待される京都音響の新世代を代表する存在であろう。
最後にEdition NIkOそして今回のDeep Listening Chairのキューレーターであるshotahiramaは古くからの名義であるENG (electronoise group)で出演する。今回は、現代即興のシーンで最も今注目されるアーティストであり、六本木Super Deluxにて行われるイベントtest toneの主宰者でもあるCal Lyallが参加。これまでにTetuzi Akiyama, Chie Mukai, Samm Bennett, Yoshio Otani, Yoshio Machida, Damo Suzuki等と共演している。さらには、Sound Folliesを主宰しこれまでにGovernment Alpha, Astro, Zbigniew Karkowski, Bastard Noise等多くのノイジシャンと共演し、東京の即興シーンと並び今最も革新的な動きが続くジャパノイズシーンで知らない者はいないKelly Churkoも参加。また、東京の電子音響シーンを牽引するイベントとして多くの若手アーティストを輩出してきたORASPを主宰する、電子音響家Taishin Inoueもこの集団即興に参戦。最後に、古くから続く伝統を継承し新しい方向へと導いていく、ハードコアシーンの新潮流となり絶大な支持を得ている、黒電話ことBlackphone666も参加する。ハーシュやテクノイズ等のパワーエレクトロニクスなアーティストをオーガナイズするDPGレーベルを主宰しており、今回はこのENGにてどんな即興を披露してくれるのか。と、今回のENG/electronoise groupには即興、ノイズ、音響、そしてさらにはハードコアのシーンと。各メディアのオーガナイザーが集合し、全員での即興演奏を披露する。
Deep Listening Chair Festival 2009は以上の豪華メンバーによる、シュールレアリズムな電子音響イベントを披露する。
*Yurihito Watanabe+Shiho KanoはYurihito Watanabeさんの体調不良の為キャンセルになります。変わって、Chihei Hatakeyama (Spekk, Kranky)に急遽出演頂く事になりました。Chihei Hatakeyamaさん、ありがとうございます。
Artists info:
Christophe Charles
Christophe Charles (born Marseille 1964), works with found sounds, and makes compositions using computer programs, insisting on the autonomy of each sound and the absence of hierarchical structure. Graduated from Tsukuba University (Phd., 1996) and Paris INALCO (Phd., 1997). Currently Associate Professor at Musashino Art University (Tokyo), has released music on the German label Mille Plateaux / Ritornell ("undirected" series), and on several compilations (Mille Plateaux, Ritornell, Subrosa, Code, Cirque, Cross, X-tract, CCI, ICC, etc).
Group exhibitions : ICC "Sound Art" (Tokyo, 2000), V&A "Radical Fashion" (London, 2001), etc. Permanent sound installations at Osaka Sumai Jouhou center (1999), Narita International Airport Central Atrium (2000). Collaborations with musicians (Henning Christiansen, Shiomi Mieko, Chino Shuichi, Markus Popp, Hanno Yoshihiro/hoon, Kako Yuzo, Shibuya Keiichiro, et al), visual artists (Yamaguchi Katsuhiro, Yamamoto Keigo, Visual Brains, Osaka Takuro, Kai Syng Tan et al), and performers (Ishii Mitsutaka, Kazakura Sho, Osanai Mari, Ishikawa Fukurow, Salvanilla, et al).
Christophe Charles（クリストフ・シャルル）、1964年フランス生まれ。1996年、筑波大学大学院芸術学研究科博士課程修 了。1997年、フランス国立東 洋文化東洋言語研究所大学院博士課程修了。2000年より武蔵野美 術大学映像学科准教授。環 境芸術学会理事。メディアアートを専門に、現代芸術における理論的・歴史的な研究を行いながら、内外空間を問わずインスタレーション及びコンサー トを行い、それぞれの要素のバランス、独立性及び相互浸透を追求している。
主な作品として、CD作品：「undirected」 シリーズ（Mille Plateaux, Subrosa, CCI, ICC, Code, Cirque, Cross, X-tractレーベル などでリリース）やパブリックアート作品：大阪市住まい情報センターモニュメント（山口勝弘監修）音響担当、東京成田国際空港第一ターミナル中央アトリウ ム常設サウンドインスタレーション。また、山 口勝弘、山本圭吾、風倉匠、Henning Christiansen、 逢坂卓郎、向井千恵、古館徹夫、 武井よしみち、oval、半野善弘、Numb、石川 ふくろう、JOU、久保田晃弘、渋谷慶一郎等とのコラボレーションを多数行っている。
Tetsuo Furudate
Born in Tokyo. Started his career in experimental firm and video art in 1981.From middle of 80's,he gradually turned into music through performing art,contributing to the development of the Japanese noise music in its early period with other pioneers such as Merzbow. He spreads his activities over Europe since 1998,with many concerts not only CD releases,corroborating with Zbigniew Karkowski,Kasper T. Toeplitz and Leif Elggren. He achieved the premier show of his newest experimental noise opera,"Othello",at Podwil in Berlin in 2001.He stayed in Berlin as a artist residence of Podewil in 2003. During them he had premieres of "Wozzeck" at Podewil in Berlin and "Auditory Sence of Mr.Roderick Usher" at Dresdner Zentrums für zeditgenössische Musik (DZzM) in Dresden. "Auditory Senced...."won the BLAUE BRÜCKE prize 2003. “Motome-Zuka” radio version won second prize of The Internationales Festivals für Hörkunst 2007 by Akademie der Hünste of Berlin. He has collaboration works with Achim Wollscheid, Lillevän, Dickson Dee, Akemi Takeya, Sigrid Schnückel and .....
古舘徹夫。80年代より活動を続けるノイズ・ミュージシャン。2003年ドレ スデン「ドレスデン国際音楽祭」でポーの「アッシャー家の崩壊」を ベースにした「ロデリック・アッシャー氏の聴覚」を上演、大賞受賞。 2006年、ラジオ作品「求塚」がベルリン国際ラジオ芸術祭入賞。その後 も欧州を中心にイスラエル、中国等でのコンサート活動を続ける。 2008年、委嘱作品「ゴヤ」がドイチェンランド・ラジオにより放送。 デュラス原作「ヒロシマ、わが恋人」をベルリン及び京都で上演
Chihei Hatakeyama
www.myspace.com/chiheihatakeyama
chihei Hatakeyama was born in 1978, and lives in the outskirts of Tokyo. He has performed for years under his given name and also as one half of the electroacoustic duo Opitope, along with Tomoyoshi Date. Hatakeyama got involved in playing music through strumming a guitar in a few rock-oriented bands in his teenage years. Subsequently a laptop computer superseded his bands as his main platform. Hatakeyama polychromes memory-evoking soundscapes with various recorded materials of acoustic instruments such as guitars, vibraphone, and piano; mostly played by hand and processed time and time again via laptop. His first album Minima Moralia was commissioned for release by the Chicago-based label kranky in early 2006. Opitope actively organizes a continuous live performance event named Kuala Mute Geek in Tokyo (Kuala means "a crossing point of streams" in Malay). The event is powered by hand-made vacuum tube amplifiers and speakers in up to eight channel settings. Electroacoustic and improvisational artists such as Taylor Duepree, Christopher Willits, Toshimaru Nakamura, Christophe Charles, Hans Reichel, Uchihashi Kazuhisa, Tamaru, Carl Stone, Keiichi Sugimoto, Tetsuro Yasunaga, Boris D Hegenbart, Yoshio Machida and many more have performed. Kuala Mute Geek creates possibilities for interaction and dialogue among the artists and listeners. Hatakeyama collaborated with Tomoyoshi Date on a track on the compilation Small Melodies from Spekk in 2005. He also organizes the improvisation band Copa del Papa with a rotating lineup. Hatakeyama and Date launched a label Kualauk Table to release compilations of their selected sessions with guest artists like Christophe Charles, Tamaru, Tagomago, Asuna, Askococo and others in late 2005.
Darren McClure
Results from a combination of digital sounds generated from software and field recordings. Often the field recordings are processed, but other times are left untreated. The sounds I look to create tend to be textural and warm, laying down drones and atmospheres on top of which fragmented melodies appear and disappear in the mix. Collaborated with various people including Allan Hughes (Belfast sound/video artist), Lezrod (Colombian sound artist), Takahiro Kawaguchi (sound/performance artist and field-recordist) and Hiroyuki Ura (sound artist and co-runner of Two-lines label in Tokyo). Released music on net/CD-R labels including Oblast, Test-tube, Factotum Arts, Cherry Music, 2063music, Standard-klik-music, zymogen, Rain Music and Peppermill.
北アイルランド出身。長野県松本市在住。彼が創る音楽はソフトウェアとフィールドレコーディングのサウンドのコンビネーションから成り立つ。フィールドレコーディングの多くはプロセスされているが、時にそのまま使われることもある。ミックスの中で見え隠れするメロディーの断片を単調音に載せ、テクスチュアルかつ温かい音を、彼は創り出している。
enormous O'clock
www.myspace.com/enormousoclock
Born in 1977 in Kyoto, Katsunori Sawa has held an interest in European music since childhood and while many producers often cite a wide variety of influences, it’s quicker to name the genres that EOC doesn’t feel have shaped him as his near endless list ranges from jazz and classical to electro and techno via noise, mambo and folk (to name but a few!)
WIRE、BBC RADIO 1等EUラジオ番組のオンエアーにより海外から注目を浴びる。2008年、モダンエレクトロニックミュージックをジャズやテクノ、ヒップホップなど独自のリズムサイエンスで稀有なサウンドとアンビエンスを生み出すことに成功した名盤、INFORMATION WARFARE (AI Records)が記憶に新しい京都在住の電子音楽家。今年は既にイギリスから３枚のバイナルリリースが決定している。
Moze (Provoke)
PROVOKE is a multi-media group consisting of Moze and Ryota Mikami. Introduce a "political" "inaudible" "experimental" form of electronica music. Combines themes of gender, sexuality, class, linguistics, ethnicity and race.... This diversity of themes is matched by PROVOKE' wide range of production styles, which include film music, Sine-wave, digital jazz, ambient, and computer-composed neo-expressionist piano solos.
森崇博, 三上良太の２人から成るユニット。２００４年「赤い束縛（２００５年, ２００６年度劇場公開長編映画）」音楽、２００５年オーディオ・ビジュアル・ピース「aspectation」ドイツNippon Connection出品, live conｃert@bridge２００６年 「モスリン橋の、袂に潜む（２００６年上映＠HEPP HALL, 大阪）」音響・同作品ＣＯ２技術賞受賞,景山伸夫退官記念コンサート委嘱作品初演, MU楽団室内楽カフェ「音楽の作り方」委嘱作品初演, 舞台「タキオン」音楽, 「吉田喜重 反＝映画史 はじまりの映画、おわりの映画」に寄稿。
ENG (electronoise group)
Radical free/spontaneous music/art ensemble, The Electronoise Group (ENG) founded in early 2006 by Japanese-American soundArtist, shotahirama. It is a group that are making concrete drone sounds with their free-improv expression and the ideas from "laptop" "noise" and "Art".
Using laptop, tape-operation, and tape-loop, generated guitar, the project ideal is to express the content of various psycho pathological conditions, especially depressive psychosis, and paranoia. And also making an art design, a photomontage with strong attention to Dada and Bauhaus.
shotahirama is a Japanese-American concrete sound artist and also known as a photomontage artist, inspired by Dada and Bauhaus. Most people also know him under the name ENG (electronoise group) or JANDEATH. He uses laptop and sinewave generator, some tape-operation and tape-loops, or some kind of machine, making concrete-noise-drone or a power electronics.
He has been documented on a number of projects, each revealing new facets of his wide-ranging and unique talents on both laptop and tape-operation. He has recorded and performed with Zbigniew Karkowski (mego/subrosa), Toshiji Mikawa (ex-incapacitants, Hijokaidan), ASTRO (Ant-Zen), Adachi Tomomi (Tzadik), Kelly Churko (Canada), Justice Yeldham (Australia) and more...
ダダイズムの既成の秩序や常識に対する、否定、攻撃、破壊といった思想や バウハウスに見られる合理主義的・機能主義的な芸術に強く興味を持ち、 電子機材を用いたノイズコンクレート、持続音響な作品制作、またその演出、表現への応用可能性、方法を探る電子音響グループ、ENG (electronoise group)を２００６年に結成した音響家、shotahirama（平間翔太。1984年アメリカ、ニューヨーク生まれ）。ス ペイン、バルセロナからのアルバムリリースを始めこれまでに２つのオリジナルアルバム（"Barcelona"、"Kollaps"）、４曲の楽曲提供と、そのリリース活動は頻繁である。また坂本龍一 のラジオ番組 J−WAVE「RADIO SAKAMOTO」にてルーマニア人の女性SSW、Monookaとのコラボ曲、"Fruhling"がO.A.された事により実現されたイギリス、ロンドンを中心に行われた"Dada Lives Tour"など、ヨーロッパでのリリースからライブ、サウンドインスタレーションまで精力的な活動を続ける。
２００８年にはshotahirama単独のソロ活動となるJANDEATHを始動。ポーランドのハーシュノイズアーティスト、zbigniew karkowski (mego)や、MERZBOWと共に日本のジャパノイズシーンを牽引するToshiji Mikawa (incapacitants)、ASTRO (Hiroshi Hasegawa)、Adachi Tomomi (Tzadik)、Pain Jerkなどの数々のノイジシャンとのライブを行う。産業主義を連想させる金属音や破壊音的電子音響に、２台のElektronを扱い現代音楽のシンボルであるリズムをクリックならぬポイントに置き換え、複雑なシーケンスに溶け込ませたPointilism Musicを提案する。また自身が開発したプログラムソフト、R systemにてそのリズムストラクチャーが持つミニマリズムをそのまま具象化、映像化するライブもJANDEATHではおなじみの光景である。同じ年、兼ねてから共演を熱望していた東京の最新デジタルクリエーションコレクティブ、SOUPのメインアクト、MICLO DIETとのデュエットとなるMICLODEATHも実現。
Cal Lyall
www.myspace.com/hermetictindrum
Currently active in Japan's free improvisation scene and member of drone-psych trio Tetragrammaton, ecstatic choral unit Jahiliyyah, electro-acoustic duo Missing Man Foundation and avant disco unit FDF (with Kumiko Okamura). Other projects include Golden Parabola, Palimpsest (with Kelly Churko), Auraboris (duo with TOMO from Tetragrammaton), Laptop Orchestra, Aktion Directe (with Akira Yamamichi and Masatsugu Hattori), Nikkasen (with Mitsuru Tabata, Tatsuhisa Yamamoto and Kelly Churko), zycOs (with Masatsugu Hattori, Keigo Iwami, and Kouzou Komori), Electroacoustic Jazz Quartet (with Peter Slade, Akira Yamamichi and Jimanica) while also performing as a solo artist with distinctive artists such as Tetuzi Akiyama, Chie Mukai, L?K?O, Samm Bennett, Coppe', Hideo Ikegami, Yasumune Morishige, Yoshio Otani, Yoshio Machida, Damo Suzuki and many more.
Irregularly manages the Subvalent record label and soundispatch imprint / collective and quite regularly mismanages the monthly event Test Tone at Super Deluxe in Nishi-Azabu (Tokyo).
Taishin Inoue
Is a Japanese sound artist, and he was born in Tokyo on September 21, 1981. He lived in the suburbs in Osaka from 3 years old to 19 years old. Now, he is making an electronic music, movie, drawing, magazine, living in the music studio in koenji Tokyo. And he also organize an electronic music event, "ORASP". It is a coined word which connects the initial of “Organic-Reaction Around Spiral-Process”. Orasp includes the image which organic energy circulates through the inner side and outside of the image space produced from the sequence distribution which whirls spirally. ORASP mainly focus on electronica, IDM, ambient, noise, drone, breakcore, minimal techno, abstract hiphop, sonic dub, contemporary music, an acoustic sound, improvised music, experimental jazz, original musical instrument, band, and DJ perform.
ORASP主宰。東京都在住。ORASPとは“Organic-Reaction Around Spiral-Process”の頭文字を取った造語。 ジャンルという区分を越えて紡がれるその一貫性は革新的フィルターとして空間を彩る。主宰である彼の音はまさに、螺旋状に展開するエネルギー体に他ならず、フロアによる有機反応へと回答を託す。大気の振動を手に取るように操られた音塊は詩的にエモーションを掻き立て、その圧倒的存在感から命の息吹すら香るだろう。好意を具現化したような彼の好奇心は広く深く、ただひたすらにピュアな存在として、電子音楽を中心に、ドローイング、映像など多岐に渡り活動を展開中。
Kelly Churko
Kelly Churko was born in Moose Jaw, Canada in 1977 and has been based in Japan since 2001. In addition to solo performances, he also plays in Hospital (w/ Ben Wilson, Masa Anzai, Chris Kelly), Ossuary (w/ Sotoyama Akira, Ito Keita), Almost Transparent Blue (w/ Masa Anzai, Skye Brooks), AKBK, Guilty Connector, Lethal Firetrap, Palimpsest (w/ Cal Lyall), Nikka-sen (w/ Tabata Mitsuru, Cal Lyall, Yamamoto Tatsuhisa), Toque (w/ Tim Olive), Fujii Satoko Orchestra, etc. He also has collaborated live or on recording with Government Alpha, Astro, Zbigniew Karkowski, Bastard Noise, Ilios, Paal Nilssen-Love, Jason Mears, Harris Eisenstadt, and plays regularly with Japanese improvisers including Tamura Natsuki, Kawai Shinobu, Iwami Keigo, Ikezawa Ryusaku, Kamimura Taiichi, Matsumoto Kenichi, Nakamura Kenji, Ando Akihiko, Saito "Shacho" Ryoichi and more.
Blackphone 666
www.geocities.jp/made_in_nakano/index.html
Using Japanese old school black phone and some other electronics, Blackphone666 makes a power electronics sound and most people known him as a real Japanese harsh noise artist. Since 2007, Blackphone666 established "Discord Proving Ground" with Direct Lightning Stroke (bug-noise artist using TV), mainly focus on actiosnim, electric wave and electricity performing art.
黒電話を配備した"HAZARD TELEPHONE SYSTEM"で多様なノイズエレクトロニクスを実戦する、極電式黒電話六百六十六型。'02年から不定期にライブ活動を開始。録音物は'07年までに数作存在するが、現在は沈黙中。 '07年より、十数台のTVを遣いバグノイズを発生させる"DLS"と共に、テクノ〜ノイズまで広範囲の電子音楽をテーマにした"Discord Proving Ground"というイベントを企画・運営している
Daisuke Kitabayashi
www.myspace.com/falteringperformanceband
Daisuke Kitabayashi is a founder of the japanese improvising emsemble Faltering Performance Band (FPB), established in 2008. Already in the late 1990´s Daisuke started experimenting with preparations on the guitar, influenced by the ideas of Keith Rowe. In the beginning of the 2007´s he has been a member of shotahirama's ENG/electronoise group. Since then Daisuke is exclusively playing the "table top guitar" - as a soloist, in FPB and in various other groups.
Yuji Kondo
Yuji Kondo is a sound artist and composer from Japan.In late 2005, he started his solo project, and currently based in the Kansai region. He makes compositions using computer programs, and restructure the sounds such as snow noise, sine wave, stylus tip noise, tape hiss, impulse click, field recording sources, acoustic percussion instruments, random tuning electric bass guitar tones, and voices in unconventional ways. Generated materials are fed back by the matrix-switch system on DAW software. The grand feedback soundscape woven by frequency operation is as beautiful as the fog, subtle and profound. His sound is a unique blend of electronic sounds and acoustic instruments, and the minimal and the complexities coexist there. the electronics function just as any other instruments.
主にフィールドレコーディングなどの素材を扱い、それらを和音化、または聴感におけるデジタル化したものを複数のチャンネルへ走らせ、壮大かつ幽玄なフィードバックサウンドスケープを生成、さらに時間化する。故障音響を「音楽」へと移行する。Jun Nishimura aka JadeGardenの楽曲リミックス、ENG (electronoise group)のオーディオヴィジュアル作品等に参加、shotahiramaらとのコラボレートも記憶に新しい。また、Edition NIkOへ楽曲提供もしており、関西を拠点にライヴを行うなど精力的にその独自のサウンドを展開している。
a snore
coming soon...
映像とノイズ。環境音を取り込みながらミニマルにサウンドを構築してゆく。音や映像による物語性の構築よりも、むしろ事故ったクルマのバンパーのように、剥き出しの美しさ、強度がある。それはコード進行のイリュージョンではなく、現実の連続の沸騰である。(永江大)
不思議な音楽であり素敵な音楽ですね、まるで知らない町に居るかのような錯覚にもなる。背景の映像もカッコイイし。私はa snore.を尊敬します。(グラフィックデザイナー・mamoco)
for more information about this festival, go to
Edition NIkO official website
shotahirama official website
See! Look at all the smudges that are under the flap, too! I hate that it's so grimy and dirty!
You might also want to take a look at this set: April Fools' Day. 8-)
P.S. If you didn't arrive here from the original image of this postcard (with its flap closed), see A Naughty Little Girl (below).
From the May 2016 trip to Thailand and Cambodia:
After five days in Thailand (3 in Bangkok, which included the day trip to Ayuthaya, and 2 nights on Koh Chang), it was time to make our way to Cambodia. There were two places in Cambodia I was looking forward to seeing: Angkor Wat (which pretty much everyone who comes to southeast Asia wants to see) and Phnom Penh’s Killing Field memorials.
First, though, was the matter of getting from a semi-remote tropical island in Thailand to the national capital of Cambodia, about 400 kilometers to the east. There isn’t a direct, easy way to do this, so being able to get it done in the time I hoped for was the biggest concern of the whole trip to me. Part of the reason time was such a factor is because I had only planned to spend Friday evening and all day Saturday (until early afternoon) in Phnom Penh before flying out to Siem Reap. With so little time there, I wanted to have as much as possible. With that in mind on waking up, I wasn’t sure how the day would turn out. I’m glad to say, it went very well.
The first thing we needed to do was get from the Arunee Resort to the pier on the opposite side of a small mountain at 6:00 in the morning…on an island with no taxis. (It is a tropical place to relax, after all.) The hotel drove us over in a truck for 300 baht. After another 40 baht/person ferry ride across the gulf, we got back to the mainland sometime around 7:40. From there, another 50 baht/person via tuktuk/van to the main bus terminal in Trat, about 45 minutes away found us in good time to grab a bus. (This is the terminal to come to for buses returning to Bangkok or going on to the Cambodian border.)
The minibus to the Cambodian border was roughly an hour and a half ride, and I was another 120 baht/person lighter. The time flew by, though, as we only passed through one very small town between Trat and Hat Lek (the border town).
The border crossing at Hat Lek is a bit interesting. Lonely Planet advised me ahead of time that this is the most expensive (and only truly expensive) border crossing between Thailand and Cambodia. (Unfortunately for me, it was also the only practical/logical one to use, so I didn’t have an option.) Via airports and at all other border crossings, the Cambodian visa costs about $25-30. Here at Hat Lek, though – and I don’t know why – it’s over $50. The fact that there isn’t uniform regulations at border crossings seemed suspect to me to begin with, but it doesn’t change the fact that you still have to do what they say. (You just get the feeling that you’re being fleeced unnecessarily…and by government officials, at that.)
On arriving at the border, the first thing you do is pass through the Thai exit post, which is quick and painless (and free). Walking a few meters farther, you come to the Cambodian entry office, which has a lot of folding tables set up outside. The first thing you do (as US citizen, anyway) is hand over your passport to someone who does NOT look official – yet, he is. You pay him 1600 baht for the visa, plus another 200 baht if you don’t have a passport picture on hand (which I didn’t). So…that was $60 more out of pocket.
Also, while sitting at these tables having your passport/visa processed, people will come up and ask where you’re going and offer private cars to get there. There are supposedly three buses from Hat Lek to Phnom Penh, the last leaving at 11:30 in the morning (and taking 5 hours to get to the capital), and you would have to take a car to the town/bus stop which is about 10 km away. (Not knowing, precisely, how to do that, I went for the easiest way there and just agreed to pay a guy 1000 baht/person to drive us in his Camry all the way – 300 km – to Phnom Penh. It ended up costing 2000 baht (close to $65) plus another $25US in total. Now, $90 may seem a bit expensive, but this was a personal car, what amounted to be a 4 hour ride, and he dropped us off right at our hotel. (I put this in perspective simply by thinking of the cost of a taxi ride from Newark International Airport to JFK in New York City…and this deal was much, much better.) The only thing that was slightly disconcerting is that we didn’t actually know this guy and could have possibly been taken advantage of. However, my charmed life seems to continue…
We got to our hotel and checked in by 4:00 in the afternoon on Friday, so things – though slightly pricy by local standards – went very, very well. The Number 9 Hotel (on St. 258) is less than a five minute walk from the Royal Palace in downtown Phnom Penh. There are quite a few monuments around the area as well (Vietnam-Cambodia Friendship Monument, Independence Monument, etc.) The hotel itself was also a bit no-frills, and advertised a Jacuzzi/spa on the roof…which they said was under repair after we checked in. No worries, though; the restaurant at the hotel was quite good and I think it’s the only place we ate for the ~24 hours that we were there. The staff and service were top notch.
As I was still getting over the previous day’s bug/virus/whatever, I didn’t go out on Friday night. Saturday, though, was a different story. Just outside the hotel (and there are quite a few boutique guesthouses on the rather short St 258) are a group of tuktuk drivers all happy to get your business.
Now, Phnom Penh isn’t actually much of a tourist destination. In total, there’s the Royal Palace & Silver Pagoda (within walking distance) and the National Museum (just north of the palace). Additionally, there’s the Russian Market (which we didn’t get to). The main reason I really wanted to come to Phnom Penh, though, was to go to the Tuol Sleng Museum and the Killing Fields of Choeung Ek. (I won’t give a long history lesson here, though highly encourage anyone reading this to do a quick Wikipedia search for “Choeung Ek Killing Fields” or, for something slightly more in depth, try to find information from the Khmer Rouge regime from 1975-1979.)
The only things I’ll mention about that era is that, in 1975, the population of Cambodia was about 8 million people. In the five years of the Khmer Rouge regime, they saw fit to assassinate close to 3 million of their countrymen. (Think about that for a minute…imagine your country’s population, whatever the number, then imagine the country is taken over by a military regime that commences to slaughter 35% of the populace. The most conservative numbers I’ve seen are 2 million killed, which is still 25%.)
With that as background info, we arranged one of the tuktuks to take us to the Tuol Sleng Museum, then to the Killing Fields, 15 km southwest of downtown Phnom Penh. Our driver, Ron (perhaps Ran, but pronounced like the former) agreed to be our driver for the day. He took us to the museum, then the killing field, then in the early afternoon to the National Museum and picked us up at the Royal Palace around 3:00. At 4:00, he ushered us about 15 km north of town to the airport. We met his wife as we went to the airport. Total cost for the day: $33.
Our first stop was the Tuol Sleng Museum. This is a former high school (a place of optimism, aspiration) that the Khmer Rouge converted into a torture chamber. (Additional psychological trauma, I guess?) I’ll give no details, save to say that I likened it to a Nazi concentration camp minus the gas chamber. To visit here, though, you are spared no detail in the presentation. I’ll commend (perhaps not the best word) the Cambodians for owning up to their atrocities. Other countries in the region could learn a lot from this. (They say it’s important to bare all so that people can see the horror and it will be less likely to happen again.) Anyway, after paying the admission ($6, I think?), you wander through the buildings with your audio guide and the many well-presented exhibits. At the end, about an hour later, there’s a man selling a book for $10. He’s a survivor of this place. I really had no words; just hugged the guy. He and his daughter said he was spared simply because he knew how to fix and use a typewriter.
After leaving Tuol Sleng, in quite a somber mood, Ran took us across town to the Choeung Ek Killing Fields (this is probably the most famous one in the nation, though there are literally hundreds here…and also still many active landmines from the war in the 1970s, so…I wouldn’t wander around too freely).
If the Tuol Sleng Museum was somber, this place is equally, if not more, harrowing. The admission here was also around $6 or so, and comes with another audio guide. There’s also a small room/museum with a 15 minute informative video. After that, you wander from point to point where you learn that this place was the former mass grave for Chinese. You also see mass graves for women, for babies…a tree (still standing) where babies were murdered, and so on. The final stop is a memorial stupa which contains the skulls and other bones of countless victims, classified by gender and method of murder (though all victims are still unidentified). However, the presentation is more than powerful enough to make its point.
The morning touring done, we returned to Number 9, had a leisurely lunch, then had Ran take us up to the National Museum. It’s a rather small museum, though quite good – especially if you like stone Buddhas. The museum admission is around $5, and the building has four small wings, that visitors tend to visit beginning on the left and going in a clockwise manner. No picures are allowed to be taken inside the museum (which I thought rather unfortunate, as it really was quite interesting and tasteful, as far as museums go), but you could take pictures of the museum itself and the internal courtyard. Leisurely seeing the entire museum takes less than an hour.
From there, it was about a 5-10 minute walk along the palace wall (north side, around the east wall that runs parallel to the river). After paying to enter the Royal Palace at the southeast gate, you’re allowed entry to the grounds and have access to view buildings such as the Coronation Hall, the Crown Room, and the Silver Pagoda. This is essentially quite similar to Thailand’s Royal Palace in terms of how much (and what) you can see, though it wasn’t quite as nice as Thailand’s to me. (I don’t mean to imply that it’s not nice, though; it was an enjoyable afternoon, though with temps around 40 degrees, my energy waned rather quickly.)
After an hour or so here at the Royal Palace, we made our way back to Number 9 (at this point, barely a 2 minute ride by tuktuk), where we rested until 4:00 and had Ran take us to the airport for our 7:30 flight to Siem Reap, 45 minutes away.
En route, though – and also from observations riding around on the way back from Choeung Ek – I got the impression that while Phnom Penh may not be the most touristy place in the world, it sure seemed like a great place to live (as much for expats as anyone). There’s still a lot of French influence, so my first abstract impression is that it reminded me of a combination of the French Quarter in New Orleans, Fuxing in Shanghai, and just some trendy/hippie areas in general. There were lots of cool little boutique hotels, restaurants, stores…and the Cambodians are exceptionally friendly and pleasant (as are Thais). I don’t know that I’ll ever come back here, but I certainly wouldn’t feel bad if I did…
At any rate, those were just my impressions on the way out of town. Getting to the airport, I was ready for the final stop: Siem Reap & Angkor Wat. The only thing standing between me and my ultimate destination…a prop jet.
This was very cool at Variety Outlet. A fun retro assortment of gags you don't see too often anymore. 😊
This was very cool at Variety Outlet. A fun retro assortment of gags you don't see too often anymore. 😊
United Nations Headquarters
New York, New York
10:18 A.M. EDT
PRESIDENT OBAMA: Mr. President, Mr. Secretary General, fellow delegates, ladies and gentlemen: Seventy years after the founding of the United Nations, it is worth reflecting on what, together, the members of this body have helped to achieve.
Out of the ashes of the Second World War, having witnessed the unthinkable power of the atomic age, the United States has worked with many nations in this Assembly to prevent a third world war -- by forging alliances with old adversaries; by supporting the steady emergence of strong democracies accountable to their people instead of any foreign power; and by building an international system that imposes a cost on those who choose conflict over cooperation, an order that recognizes the dignity and equal worth of all people.
That is the work of seven decades. That is the ideal that this body, at its best, has pursued. Of course, there have been too many times when, collectively, we have fallen short of these ideals. Over seven decades, terrible conflicts have claimed untold victims. But we have pressed forward, slowly, steadily, to make a system of international rules and norms that are better and stronger and more consistent.
It is this international order that has underwritten unparalleled advances in human liberty and prosperity. It is this collective endeavor that’s brought about diplomatic cooperation between the world’s major powers, and buttressed a global economy that has lifted more than a billion people from poverty. It is these international principles that helped constrain bigger countries from imposing our will on smaller ones, and advanced the emergence of democracy and development and individual liberty on every continent.
This progress is real. It can be documented in lives saved, and agreements forged, and diseases conquered, and in mouths fed. And yet, we come together today knowing that the march of human progress never travels in a straight line, that our work is far from complete; that dangerous currents risk pulling us back into a darker, more disordered world.
Today, we see the collapse of strongmen and fragile states breeding conflict, and driving innocent men, women and children across borders on an epic scale. Brutal networks of terror have stepped into the vacuum. Technologies that empower individuals are now also exploited by those who spread disinformation, or suppress dissent, or radicalize our youth. Global capital flows have powered growth and investment, but also increased risk of contagion, weakened the bargaining power of workers, and accelerated inequality.
How should we respond to these trends? There are those who argue that the ideals enshrined in the U.N. charter are unachievable or out of date -- a legacy of a postwar era not suited to our own. Effectively, they argue for a return to the rules that applied for most of human history and that pre-date this institution: the belief that power is a zero-sum game; that might makes right; that strong states must impose their will on weaker ones; that the rights of individuals don’t matter; and that in a time of rapid change, order must be imposed by force.
On this basis, we see some major powers assert themselves in ways that contravene international law. We see an erosion of the democratic principles and human rights that are fundamental to this institution’s mission; information is strictly controlled, the space for civil society restricted. We’re told that such retrenchment is required to beat back disorder; that it’s the only way to stamp out terrorism, or prevent foreign meddling. In accordance with this logic, we should support tyrants like Bashar al-Assad, who drops barrel bombs to massacre innocent children, because the alternative is surely worse.
The increasing skepticism of our international order can also be found in the most advanced democracies. We see greater polarization, more frequent gridlock; movements on the far right, and sometimes the left, that insist on stopping the trade that binds our fates to other nations, calling for the building of walls to keep out immigrants. Most ominously, we see the fears of ordinary people being exploited through appeals to sectarianism, or tribalism, or racism, or anti-Semitism; appeals to a glorious past before the body politic was infected by those who look different, or worship God differently; a politics of us versus them.
The United States is not immune from this. Even as our economy is growing and our troops have largely returned from Iraq and Afghanistan, we see in our debates about America’s role in the world a notion of strength that is defined by opposition to old enemies, perceived adversaries, a rising China, or a resurgent Russia; a revolutionary Iran, or an Islam that is incompatible with peace. We see an argument made that the only strength that matters for the United States is bellicose words and shows of military force; that cooperation and diplomacy will not work.
As President of the United States, I am mindful of the dangers that we face; they cross my desk every morning. I lead the strongest military that the world has ever known, and I will never hesitate to protect my country or our allies, unilaterally and by force where necessary.
But I stand before you today believing in my core that we, the nations of the world, cannot return to the old ways of conflict and coercion. We cannot look backwards. We live in an integrated world -- one in which we all have a stake in each other’s success. We cannot turn those forces of integration. No nation in this Assembly can insulate itself from the threat of terrorism, or the risk of financial contagion; the flow of migrants, or the danger of a warming planet. The disorder we see is not driven solely by competition between nations or any single ideology. And if we cannot work together more effectively, we will all suffer the consequences. That is true for the United States, as well.
No matter how powerful our military, how strong our economy, we understand the United States cannot solve the world’s problems alone. In Iraq, the United States learned the hard lesson that even hundreds of thousands of brave, effective troops, trillions of dollars from our Treasury, cannot by itself impose stability on a foreign land. Unless we work with other nations under the mantle of international norms and principles and law that offer legitimacy to our efforts, we will not succeed. And unless we work together to defeat the ideas that drive different communities in a country like Iraq into conflict, any order that our militaries can impose will be temporary.
Just as force alone cannot impose order internationally, I believe in my core that repression cannot forge the social cohesion for nations to succeed. The history of the last two decades proves that in today’s world, dictatorships are unstable. The strongmen of today become the spark of revolution tomorrow. You can jail your opponents, but you can’t imprison ideas. You can try to control access to information, but you cannot turn a lie into truth. It is not a conspiracy of U.S.-backed NGOs that expose corruption and raise the expectations of people around the globe; it’s technology, social media, and the irreducible desire of people everywhere to make their own choices about how they are governed.
Indeed, I believe that in today’s world, the measure of strength is no longer defined by the control of territory. Lasting prosperity does not come solely from the ability to access and extract raw materials. The strength of nations depends on the success of their people -- their knowledge, their innovation, their imagination, their creativity, their drive, their opportunity -- and that, in turn, depends upon individual rights and good governance and personal security. Internal repression and foreign aggression are both symptoms of the failure to provide this foundation.
A politics and solidarity that depend on demonizing others, that draws on religious sectarianism or narrow tribalism or jingoism may at times look like strength in the moment, but over time its weakness will be exposed. And history tells us that the dark forces unleashed by this type of politics surely makes all of us less secure. Our world has been there before. We gain nothing from going back.
Instead, I believe that we must go forward in pursuit of our ideals, not abandon them at this critical time. We must give expression to our best hopes, not our deepest fears. This institution was founded because men and women who came before us had the foresight to know that our nations are more secure when we uphold basic laws and basic norms, and pursue a path of cooperation over conflict. And strong nations, above all, have a responsibility to uphold this international order.
Let me give you a concrete example. After I took office, I made clear that one of the principal achievements of this body -- the nuclear non-proliferation regime -- was endangered by Iran’s violation of the NPT. On that basis, the Security Council tightened sanctions on the Iranian government, and many nations joined us to enforce them. Together, we showed that laws and agreements mean something.
But we also understood that the goal of sanctions was not simply to punish Iran. Our objective was to test whether Iran could change course, accept constraints, and allow the world to verify that its nuclear program will be peaceful. For two years, the United States and our partners -- including Russia, including China -- stuck together in complex negotiations. The result is a lasting, comprehensive deal that prevents Iran from obtaining a nuclear weapon, while allowing it to access peaceful energy. And if this deal is fully implemented, the prohibition on nuclear weapons is strengthened, a potential war is averted, our world is safer. That is the strength of the international system when it works the way it should.
That same fidelity to international order guides our responses to other challenges around the world. Consider Russia’s annexation of Crimea and further aggression in eastern Ukraine. America has few economic interests in Ukraine. We recognize the deep and complex history between Russia and Ukraine. But we cannot stand by when the sovereignty and territorial integrity of a nation is flagrantly violated. If that happens without consequence in Ukraine, it could happen to any nation gathered here today. That’s the basis of the sanctions that the United States and our partners impose on Russia. It's not a desire to return to a Cold War.
Now, within Russia, state-controlled media may describe these events as an example of a resurgent Russia -- a view shared, by the way, by a number of U.S. politicians and commentators who have always been deeply skeptical of Russia, and seem to be convinced a new Cold War is, in fact, upon us. And yet, look at the results. The Ukrainian people are more interested than ever in aligning with Europe instead of Russia. Sanctions have led to capital flight, a contracting economy, a fallen ruble, and the emigration of more educated Russians.
Imagine if, instead, Russia had engaged in true diplomacy, and worked with Ukraine and the international community to ensure its interests were protected. That would be better for Ukraine, but also better for Russia, and better for the world -- which is why we continue to press for this crisis to be resolved in a way that allows a sovereign and democratic Ukraine to determine its future and control its territory. Not because we want to isolate Russia -- we don't -- but because we want a strong Russia that’s invested in working with us to strengthen the international system as a whole.
Similarly, in the South China Sea, the United States makes no claim on territory there. We don't adjudicate claims. But like every nation gathered here, we have an interest in upholding the basic principles of freedom of navigation and the free flow of commerce, and in resolving disputes through international law, not the law of force. So we will defend these principles, while encouraging China and other claimants to resolve their differences peacefully.
I say this, recognizing that diplomacy is hard; that the outcomes are sometimes unsatisfying; that it's rarely politically popular. But I believe that leaders of large nations, in particular, have an obligation to take these risks -- precisely because we are strong enough to protect our interests if, and when, diplomacy fails.
I also believe that to move forward in this new era, we have to be strong enough to acknowledge when what you’re doing is not working. For 50 years, the United States pursued a Cuba policy that failed to improve the lives of the Cuban people. We changed that. We continue to have differences with the Cuban government. We will continue to stand up for human rights. But we address these issues through diplomatic relations, and increased commerce, and people-to-people ties. As these contacts yield progress, I’m confident that our Congress will inevitably lift an embargo that should not be in place anymore. (Applause.) Change won’t come overnight to Cuba, but I’m confident that openness, not coercion, will support the reforms and better the life the Cuban people deserve, just as I believe that Cuba will find its success if it pursues cooperation with other nations.
Now, if it’s in the interest of major powers to uphold international standards, it is even more true for the rest of the community of nations. Look around the world. From Singapore to Colombia to Senegal, the facts shows that nations succeed when they pursue an inclusive peace and prosperity within their borders, and work cooperatively with countries beyond their borders.
That path is now available to a nation like Iran, which, as of this moment, continues to deploy violent proxies to advance its interests. These efforts may appear to give Iran leverage in disputes with neighbors, but they fuel sectarian conflict that endangers the entire region, and isolates Iran from the promise of trade and commerce. The Iranian people have a proud history, and are filled with extraordinary potential. But chanting “Death to America” does not create jobs, or make Iran more secure. If Iran chose a different path, that would be good for the security of the region, good for the Iranian people, and good for the world.
Of course, around the globe, we will continue to be confronted with nations who reject these lessons of history, places where civil strife, border disputes, and sectarian wars bring about terrorist enclaves and humanitarian disasters. Where order has completely broken down, we must act, but we will be stronger when we act together.
In such efforts, the United States will always do our part. We will do so mindful of the lessons of the past -- not just the lessons of Iraq, but also the example of Libya, where we joined an international coalition under a U.N. mandate to prevent a slaughter. Even as we helped the Libyan people bring an end to the reign of a tyrant, our coalition could have and should have done more to fill a vacuum left behind. We’re grateful to the United Nations for its efforts to forge a unity government. We will help any legitimate Libyan government as it works to bring the country together. But we also have to recognize that we must work more effectively in the future, as an international community, to build capacity for states that are in distress, before they collapse.
And that’s why we should celebrate the fact that later today the United States will join with more than 50 countries to enlist new capabilities -- infantry, intelligence, helicopters, hospitals, and tens of thousands of troops -- to strengthen United Nations peacekeeping. (Applause.) These new capabilities can prevent mass killing, and ensure that peace agreements are more than words on paper. But we have to do it together. Together, we must strengthen our collective capacity to establish security where order has broken down, and to support those who seek a just and lasting peace.
Nowhere is our commitment to international order more tested than in Syria. When a dictator slaughters tens of thousands of his own people, that is not just a matter of one nation’s internal affairs -- it breeds human suffering on an order of magnitude that affects us all. Likewise, when a terrorist group beheads captives, slaughters the innocent and enslaves women, that’s not a single nation’s national security problem -- that is an assault on all humanity.
I’ve said before and I will repeat: There is no room for accommodating an apocalyptic cult like ISIL, and the United States makes no apologies for using our military, as part of a broad coalition, to go after them. We do so with a determination to ensure that there will never be a safe haven for terrorists who carry out these crimes. And we have demonstrated over more than a decade of relentless pursuit of al Qaeda, we will not be outlasted by extremists.
But while military power is necessary, it is not sufficient to resolve the situation in Syria. Lasting stability can only take hold when the people of Syria forge an agreement to live together peacefully. The United States is prepared to work with any nation, including Russia and Iran, to resolve the conflict. But we must recognize that there cannot be, after so much bloodshed, so much carnage, a return to the pre-war status quo.
Let’s remember how this started. Assad reacted to peaceful protests by escalating repression and killing that, in turn, created the environment for the current strife. And so Assad and his allies cannot simply pacify the broad majority of a population who have been brutalized by chemical weapons and indiscriminate bombing. Yes, realism dictates that compromise will be required to end the fighting and ultimately stamp out ISIL. But realism also requires a managed transition away from Assad and to a new leader, and an inclusive government that recognizes there must be an end to this chaos so that the Syrian people can begin to rebuild.
We know that ISIL -- which emerged out of the chaos of Iraq and Syria -- depends on perpetual war to survive. But we also know that they gain adherents because of a poisonous ideology. So part of our job, together, is to work to reject such extremism that infects too many of our young people. Part of that effort must be a continued rejection by Muslims of those who distort Islam to preach intolerance and promote violence, and it must also a rejection by non-Muslims of the ignorance that equates Islam with terror. (Applause.)
This work will take time. There are no easy answers to Syria. And there are no simple answers to the changes that are taking place in much of the Middle East and North Africa. But so many families need help right now; they don’t have time. And that’s why the United States is increasing the number of refugees who we welcome within our borders. That’s why we will continue to be the largest donor of assistance to support those refugees. And today we are launching new efforts to ensure that our people and our businesses, our universities and our NGOs can help as well -- because in the faces of suffering families, our nation of immigrants sees ourselves.
Of course, in the old ways of thinking, the plight of the powerless, the plight of refugees, the plight of the marginalized did not matter. They were on the periphery of the world’s concerns. Today, our concern for them is driven not just by conscience, but should also be drive by self-interest. For helping people who have been pushed to the margins of our world is not mere charity, it is a matter of collective security. And the purpose of this institution is not merely to avoid conflict, it is to galvanize the collective action that makes life better on this planet.
The commitments we’ve made to the Sustainable Development Goals speak to this truth. I believe that capitalism has been the greatest creator of wealth and opportunity that the world has ever known. But from big cities to rural villages around the world, we also know that prosperity is still cruelly out of reach for too many. As His Holiness Pope Francis reminds us, we are stronger when we value the least among these, and see them as equal in dignity to ourselves and our sons and our daughters.
We can roll back preventable disease and end the scourge of HIV/AIDS. We can stamp out pandemics that recognize no borders. That work may not be on television right now, but as we demonstrated in reversing the spread of Ebola, it can save more lives than anything else we can do.
Together, we can eradicate extreme poverty and erase barriers to opportunity. But this requires a sustained commitment to our people -- so farmers can feed more people; so entrepreneurs can start a business without paying a bribe; so young people have the skills they need to succeed in this modern, knowledge-based economy.
We can promote growth through trade that meets a higher standard. And that’s what we’re doing through the Trans-Pacific Partnership -- a trade agreement that encompasses nearly 40 percent of the global economy; an agreement that will open markets, while protecting the rights of workers and protecting the environment that enables development to be sustained.
We can roll back the pollution that we put in our skies, and help economies lift people out of poverty without condemning our children to the ravages of an ever-warming climate. The same ingenuity that produced the Industrial Age and the Computer Age allows us to harness the potential of clean energy. No country can escape the ravages of climate change. And there is no stronger sign of leadership than putting future generations first. The United States will work with every nation that is willing to do its part so that we can come together in Paris to decisively confront this challenge.
And finally, our vision for the future of this Assembly, my belief in moving forward rather than backwards, requires us to defend the democratic principles that allow societies to succeed. Let me start from a simple premise: Catastrophes, like what we are seeing in Syria, do not take place in countries where there is genuine democracy and respect for the universal values this institution is supposed to defend. (Applause.)
I recognize that democracy is going to take different forms in different parts of the world. The very idea of a people governing themselves depends upon government giving expression to their unique culture, their unique history, their unique experiences. But some universal truths are self-evident. No person wants to be imprisoned for peaceful worship. No woman should ever be abused with impunity, or a girl barred from going to school. The freedom to peacefully petition those in power without fear of arbitrary laws -- these are not ideas of one country or one culture. They are fundamental to human progress. They are a cornerstone of this institution.
I realize that in many parts of the world there is a different view -- a belief that strong leadership must tolerate no dissent. I hear it not only from America’s adversaries, but privately at least I also hear it from some of our friends. I disagree. I believe a government that suppresses peaceful dissent is not showing strength; it is showing weakness and it is showing fear. (Applause.) History shows that regimes who fear their own people will eventually crumble, but strong institutions built on the consent of the governed endure long after any one individual is gone.
That's why our strongest leaders -- from George Washington to Nelson Mandela -- have elevated the importance of building strong, democratic institutions over a thirst for perpetual power. Leaders who amend constitutions to stay in office only acknowledge that they failed to build a successful country for their people -- because none of us last forever. It tells us that power is something they cling to for its own sake, rather than for the betterment of those they purport to serve.
I understand democracy is frustrating. Democracy in the United States is certainly imperfect. At times, it can even be dysfunctional. But democracy -- the constant struggle to extend rights to more of our people, to give more people a voice -- is what allowed us to become the most powerful nation in the world. (Applause.)
It's not simply a matter of principle; it's not an abstraction. Democracy -- inclusive democracy -- makes countries stronger. When opposition parties can seek power peacefully through the ballot, a country draws upon new ideas. When a free media can inform the public, corruption and abuse are exposed and can be rooted out. When civil society thrives, communities can solve problems that governments cannot necessarily solve alone. When immigrants are welcomed, countries are more productive and more vibrant. When girls can go to school, and get a job, and pursue unlimited opportunity, that’s when a country realizes its full potential. (Applause.)
That is what I believe is America’s greatest strength. Not everybody in America agrees with me. That's part of democracy. I believe that the fact that you can walk the streets of this city right now and pass churches and synagogues and temples and mosques, where people worship freely; the fact that our nation of immigrants mirrors the diversity of the world -- you can find everybody from everywhere here in New York City -- (applause) -- the fact that, in this country, everybody can contribute, everybody can participate no matter who they are, or what they look like, or who they love -- that's what makes us strong.
And I believe that what is true for America is true for virtually all mature democracies. And that is no accident. We can be proud of our nations without defining ourselves in opposition to some other group. We can be patriotic without demonizing someone else. We can cherish our own identities -- our religion, our ethnicity, our traditions -- without putting others down. Our systems are premised on the notion that absolute power will corrupt, but that people -- ordinary people -- are fundamentally good; that they value family and friendship, faith and the dignity of hard work; and that with appropriate checks and balances, governments can reflect this goodness.
I believe that’s the future we must seek together. To believe in the dignity of every individual, to believe we can bridge our differences, and choose cooperation over conflict -- that is not weakness, that is strength. (Applause.) It is a practical necessity in this interconnected world.
And our people understand this. Think of the Liberian doctor who went door-to-door to search for Ebola cases, and to tell families what to do if they show symptoms. Think of the Iranian shopkeeper who said, after the nuclear deal, “God willing, now we’ll be able to offer many more goods at better prices.” Think of the Americans who lowered the flag over our embassy in Havana in 1961 -- the year I was born -- and returned this summer to raise that flag back up. (Applause.) One of these men said of the Cuban people, “We could do things for them, and they could do things for us. We loved them.” For 50 years, we ignored that fact.
Think of the families leaving everything they’ve known behind, risking barren deserts and stormy waters just to find shelter; just to save their children. One Syrian refugee who was greeted in Hamburg with warm greetings and shelter, said, “We feel there are still some people who love other people.”
The people of our United Nations are not as different as they are told. They can be made to fear; they can be taught to hate -- but they can also respond to hope. History is littered with the failure of false prophets and fallen empires who believed that might always makes right, and that will continue to be the case. You can count on that. But we are called upon to offer a different type of leadership -- leadership strong enough to recognize that nations share common interests and people share a common humanity, and, yes, there are certain ideas and principles that are universal.
That's what those who shaped the United Nations 70 years ago understood. Let us carry forward that faith into the future -- for it is the only way we can assure that future will be brighter for my children, and for yours.
Thank you very much. (Applause.)
END 11:00 A.M. EDT
Collage for possible xmas card this year. My face looks very pale though. I need a few more mince pies and hot toddies obviously.
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Before his inauguration on March 4, 1801, President Thomas Jefferson asked Meriwether Lewis, a 29-year-old career officer in the U.S. Army, to join him in the White House as his personal secretary. Jefferson knew Lewis and Lewis's family, as they were neighbors of his Monticello, Virginia, estate. Lewis, a staunch Jeffersonian Democrat, tested the loyalty of top Army officers to the President and reported back to Jefferson. Lewis was sent with sensitive messages to the ministers of foreign powers, and generally assisted the President. But most of all Lewis listened. Lewis absorbed Jefferson's ideas on geography, science, politics, American Indians, and diplomacy. It seems that Lewis was being groomed to lead Jefferson's expedition into the West.
On January 18, 1803, President Jefferson sent a special message to Congress about the proposed expedition. He noted with concern the fact that the British were carrying on a lucrative fur trade with American Indians along the northern border of the United States and into the West. He approached Congress with the idea that "an intelligent officer with 10 or 12 chosen men, fit for the enterprise and willing to undertake it, taken from our posts, where they may be spared without inconvenience, might explore the whole line, even to the Western ocean ..." (Jackson 10-13). In this message, Jefferson portrayed the major goal of the projected expedition as a diplomatic one, in which the explorers "could have conferences with the natives" about commerce, and gain admission for American traders among the various Indian tribes. The other major goal of the expedition, barely stated by Jefferson on January 18, was a scientific one--to not only explore but map and chronicle everything of interest, as he put it, along "the only line of easy communication across the continent." Jefferson took great care to describe the project as a cheap one which would not cost the taxpayers much money. "Their arms & accouterments, some instruments of observation, & light & cheap presents for the Indians would be all the apparatus they could carry, and with an expectation of a soldier's portion of land on their return would constitute the whole expense." Jefferson knew that diplomacy, especially with the goal of increased commerce, could be sold to Congress; scientific discovery and description could not. One seemed practical, the other less so. Thus Jefferson asked for $2,500 to fund the expedition (based on Lewis's initial estimates). (Jackson 8-9 and 13)
On about March 15, 1803, Lewis arrived in Harpers Ferry, Virginia (today's West Virginia), to obtain rifles and other equipment for the expedition, including an iron boat frame. The construction of the boat detained him longer than he had expected, and he stayed in Harpers Ferry for about a month. The boat was made in two sections, each weighing 22 pounds, which could be fitted together to form the skeleton of a boat of 40 feet in length, and would be covered with animal hides and sealed together with pitch. This special boat could be used high in the mountains if they were unable to make dugout canoes.
Besides procuring equipment, Lewis was also expected to take crash courses in several disciplines to round out his training as leader of the expedition. With only the precedent of the voyages of James Cook, Lewis was instructed to compile scientific data on every aspect of the terrain through which he would pass. He was prepared for this by Jefferson during the period he served as the President's personal secretary, and during the Spring of 1803 by astronomer Andrew Ellicott, botanist Dr. Benjamin Smith Barton, surveyor and mathematician Robert Patterson, physician Dr. Benjamin Rush, and anatomist Dr. Caspar Wistar (Rush and Wistar were both members of the American Philosophical Society). Lewis also spent his time in Philadelphia procuring supplies, such items as "portable soup," medicine, special uniforms made of drab cloth, tents, tools, kettles, tobacco, corn mills, wine, gunpowder in lead canisters, medical and surgical supplies, and presents. In addition to all of these activities, Lewis most certainly visited the famous museum of Charles Willson Peale, then located on the second floor of Independence Hall.
Lewis left Philadelphia on June 1 and traveled to Washington, D.C. to meet with President Jefferson and make final arrangements for his journey to the Pacific. These included writing a long letter on June 19 to an old friend, William Clark, asking him to be a co-leader of the expedition and to recruit men in his area. Lewis told Clark the real destination of their mission (the Pacific Coast), but told him to use a cover story that the mission was to go up the Mississippi River to its source for his recruitment. Lewis also hinted at secret news just received by President Jefferson: the French had offered the entire territory of Louisiana to the United States for $15 million. On July 3, 1803, official news arrived in the nation's capital--Robert Livingston and James Monroe had purchased the Louisiana Territory from Napoleon's France.
Lewis left Washington on July 5 for Harpers Ferry, where he picked up the more than 3,500 pounds of supplies and equipment he had amassed to take overland to the Pittsburgh area. The Harpers Ferry-made items probably included 15 rifles, 24 pipe tomahawks, 36 tomahawks for American Indian presents, 24 large knives, 15 powder horns and pouches, 15 pairs of bullet molds, 15 wipers or gun worms, 15 ball screws, 15 gun slings, extra parts of locks and tools for replacing arms, 40 fish giggs such as the Indians use with a single barb point, 1 small grindstone and the collapsible iron frame for a canoe. Lewis left Harpers Ferry for the West on July 8. He hired a man named William Linnard with a Conestoga Wagon to haul the supplies to Pittsburgh. The items were so heavy that Linnard had to obtain another wagon. At Elizabeth, Pennsylvania (south of Pittsburgh on the Monongehela River), Lewis was held up for more than a month waiting for his 55-foot keelboat to be built. During this time, Lewis received word from William Clark that he would join the expedition.
On August 31, the keelboat was completed and Lewis began his journey down the Ohio. It is believed that Lewis also purchased what later became known as the "Red Pirogue" at this time, a single-masted boat rowed with seven oars. Lewis investigated ancient Indian mounds on his way down the river at what is now Creek Mounds State Historic Site near Kent, West Virginia. The next day Lewis first mentioned his Newfoundland dog, Seaman, in the journals. The water in the Ohio was low, causing long portages at various points. Lewis reached Cincinnati, Ohio, on September 28, 1803, where he talked with Dr. William Goforth, a local physician who was excavating the fossil remains of a mastodon at the Big Bone Lick in Kentucky. Lewis traveled to Big Bone Lick himself by October 4, and sent a box of specimens back to President Jefferson, along with an extremely detailed letter describing the finds of Goforth--the lengthiest surviving letter written by Lewis.
On October 14, the keelboat arrived at Clarksville, Indiana, where Lewis finally joined William Clark, his slave York, and the "young men from Kentucky" including Joseph and Reubin Field, recruited by Clark on August 1, and Charles Floyd and George Gibson. John Colter officially enlisted on October 15, George Shannon and John Shields on the 19th, Nathaniel Hale Pryor and William Bratton on the 20th. These so-called "nine young men from Kentucky" formed the backbone of the expedition's crew. Whatever inexperience they may have suffered from in October 1803 was rectified quickly at Camp Wood and along the trail in 1804-06. We don't know if these men met Lewis's initial criteria, but they certainly grew into the role as time went on, and hindsight shows that Clark could not have chosen better.
The expedition got under way once more on October 27, moving down the Ohio to Fort Massac, Illinois, by November 11. Today a replica of the American fort as it looked when Lewis and Clark visited in 1803 stands on the site. Lewis hired interpreter George Drouillard and gained volunteers from the U.S. military at Fort Massac: John Newman and Joseph Whitehouse of Daniel Bissell's 1st Infantry Regiment. These were the first active-duty military personnel added to the Corps of Discovery. The most important addition at Massac was Drouillard, or "Drewyer" as his name is most often spelled in the journals. Born north of present-day Detroit, Michigan, Drouillard was half French and half Shawnee Indian. Drouillard possessed skils that members of the expedition lacked to this point--he was a real frontiersman in the mold of Daniel Boone or Simon Kenton, by far the best hunter and woodsman of the entire expedition.
On November 13 the Corps left Fort Massac, arriving in the vicinity of modern Cairo, Illinois, on the 14th. Here Lewis and Clark worked jointly on their first scientific research and description; to study the geography at the junction of the Mississippi and Ohio rivers. On November 16, they began the diplomatic phase of their journey when they visited the Wilson City area of Mississippi County, Missouri, and met with Delaware and Shawnee Indian chiefs. They ended their surveys at Cairo on November 19, and proceeded up the Mississippi River, now working against the current.
Lewis and Clark stopped to describe and climb Tower Rock on November 25, and arrived at Fort Kaskaskia, Illinois, on the 29th. In 1803, Kaskaskia was the U.S. Army post furthest north and furthest west. Kaskaskia was a town of 467 people when Lewis and Clark visited in 1803. Six soldiers enlisted at Kaskaskia from Russell Bissell's Company, 1st U.S. Infantry Regiment: Sgt. John Ordway and privates Peter M. Weiser, Richard Windsor, Patrick Gass, John Boley, and John Collins. In addition, John Dame, John Robertson, Ebeneezer Tuttle, Issac White, and Alexander Hamilton Willard of Capt. Amos Stoddard's company, U.S. Corps of Artillery, also enlisted for the journey. This was a very important crop of men who added immeasurably to the success of the expedition. Francois Labiche, another half-Indian half-Frenchman, enlisted with the expedition on November 30. Another boat, the "White Pirogue," may have been acquired at Kaskaskia. Clark and the men of the Corps departed Kaskaskia on December 3, and camped just below Ste. Genevieve. Lewis remained at Kaskaskia, probably meeting with locals and taking care of the military and paperwork sides of the expedition. On December 4, Clark and the men moved further up the river, passing Ste. Genevieve on the left side, a very prosperous town of about 1,000 residents--equal in size to St. Louis in 1803. Clark and the men next viewed the remains of Fort De Chartres, abandoned for over 30 years, on the right side. On December 6, Lewis left Kaskaskia and traveled to Cahokia along the Illinois roads. Both Lewis and Clark arrived in Cahokia on December 7.
Harpers Ferry-West Virginia
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Strafford, Vermont USA • The lifetime of Senator Justin Smith Morrill nearly spanned the 19th century, and many of the qualities that distinguish that American century were represented in the accomplishments of this self-educated native of Strafford, Vermont.
The son of a blacksmith, Morrill at the age of 15 had to leave school to work as a merchant’s clerk. He proved so successful that at the age of 38 he retired to devote his life to study and to the leisurely pursuits of a country gentleman.
The Morrill Homestead is an outstanding example of a Gothic Revival cottage. Designed and built by Justin Morrill before embarking upon his political career, he borrowed and adapted forms and details of the Gothic Revival to suit his own needs and vision.
Morrill was a serious student of landscape gardening as well. His designs are in the best traditions of the romantic landscape movement, formal yet Picturesque.
Senator Justin Smith Morrill's prominence, however, is not based on architecture and landscaping, but on his legislative accomplishments.
Inspired in large part by his own lack of a formal education, Morrill was the chief sponsor of the Land Grant Act, the most important educational legislation in the 19th century. The goal was to create a land grant college in each state to provide a liberal and practical education for farmers, mechanics, artisans and laborers.
The significance of the Land Grant Act was that it expanded higher education to include practical training in science, agriculture, and engineering, along with the classical studies traditionally offered only to clergymen, teachers, physicians and lawyers. – From the website of the Vermont Division for Historic Preservation.
Morrill was responsible for the Morrill Acts (1862, 1890), which provided for land grant colleges. He designed and constructed this Gothic Revival house in 1848-51, and retained ownership while in the Congress as a Representative (1855-67) and Senator (1867-98), and until his death in 1898. – From the NPS Statement of Significance.
☞ On September 22, 1960, the National Park Service designated this site a National Historic Landmark (#66000795) – the first in Vermont.
National Historic Landmarks are nationally significant historic places designated by the Secretary of the Interior because they possess exceptional value or quality in illustrating or interpreting the heritage of the United States. Today, fewer than 2,500 historic places bear this national distinction. – [And one of only 17 in Vermont.] – Working with citizens throughout the nation, the National Historic Landmarks Program draws upon the expertise of National Park Service staff who work to nominate new landmarks and provide assistance to existing landmarks.
National Historic Landmarks are exceptional places. They form a common bond between all Americans. While there are many historic places across the nation, only a small number have meaning to all Americans -- these we call our National Historic Landmarks. – from the National Park Service.
In July, 2010, I started a project to visit and document all seventeen Landmarks in Vermont. Here they are (in order of designation by the National Park Service):
[01] 09/22/60 – JUSTIN S. MORRILL HOMESTEAD, Strafford, Orange County
[02] 01/28/64 – TICONDEROGA (Side-paddle-wheel Lakeboat), Shelburne, Chittenden County
[03] 06/23/65 – CALVIN COOLIDGE HOMESTEAD DISTRICT, Plymouth Notch, Windsor County
[04] 12/21/65 – EMMA WILLARD HOUSE, Middlebury, Addison County
[05] 11/13/66 – ROBBINS AND LAWRENCE ARMORY AND MACHINE SHOP, Windsor, Windsor County
[06] 06/11/67 – GEORGE PERKINS MARSH BOYHOOD HOME, Woodstock, Windsor County
[07] 05/23/68 – ROBERT FROST FARM, Ripton, Addison County
[08] 12/30/70 – VERMONT STATEHOUSE, Montpelier, Washington County
[09] 11/28/72 – MOUNT INDEPENDENCE, Orwell, Addison County
[10] 12/20/89 – STELLAFANE OBSERVATORY, Springfield, Windsor County
[11] 11/04/93 – NAULAKHA (Rudyard Kipling House), Dummerston, Windham County
[12] 06/19/96 – OLD ROUND CHURCH, Richmond, Chittenden County
[13] 06/19/96 – ST. JOHNSBURY ATHENAEUM, St. Johnsbury, Caledonia County
[14] 12/09/97 – ROKEBY, Ferrisburgh, Addison County
[15] 05/16/00 – ROCKINGHAM MEETING HOUSE, Windham County
[16] 05/16/00 – SOCIALIST LABOR PARTY HALL, Barre, Washington County
[17] 01/03/01 – SHELBURNE FARMS, Shelburne, Chittenden County
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☞ More photos of this and other National Historical Landmarks.
☞ Here's a link to an explorable GoogleMap with locations (and photos) of all seventeen sites in Vermont with National Historic Landmark designations.
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☞ On October 15, 1966, this site was added to the National Register of Historic Places (#66000795).
☞ This location is also one of 12 Vermont State Historic Sites, which are owned and administered by the U.S. State of Vermont's Division for Historic Preservation, a part of the Vermont Agency of Commerce & Community Development. Vermont State Historic Sites reflect the cultural heritage of the state, and chronicle the state's history from earliest human settlement, through Native American tribes, French colonial settlement, the period of the Revolutionary War and Vermont Republic, two presidential birthplaces, a shipwreck, and covered bridges. – From Wikipedia, the free encyclopedia.
Note: Locations marked with *** are also National Historic Landmarks, so designated by the National Park Service.
[01] CHIMNEY POINT, Addison
[02] HYDE LOG CABIN, Grand Isle
[03] EUREKA SCHOOLHOUSE, Springfield
[04] *** MOUNT INDEPENDENCE, Orwell
[05] Hubbardton Battlefield, Hubbardton
[06] *** SENATOR JUSTIN MORRILL HOMESTEAD, Strafford Village
[07] OLD CONSTITUTION HOUSE, Windsor: The first constitution in America to prohibit slavery, allow men to vote without requiring property ownership, and authorize a public school system was adopted here in Windsor, Vermont in 1777.
[08] *** CALVIN COOLIDGE Homestead, Plymouth Notch
[09] BENNINGTON BATTLE MONUMENT, Bennington
[10] CHESTER A. ARTHUR HOMESTEAD, Fairfield
[11] UNDERWATER HISTORIC PRESERVES: Not all history happens on land. Lake Champlain, one of the nation’s most historic waterways, contains countless shipwrecks dating back to the 1700’s. These wrecks include military, commercial and private vessels—each providing a direct connection to the past. Today the state maintains five underwater historic sites for scuba divers—the Horse Ferry, the Phoenix, the Coal Barge, the General Butler and the Diamond Island Stone Boat. Each preserve is marked by yellow buoys with guidelines providing safe and easy access to the wrecks.
[12] COVERED BRIDGES: More than any other state, Vermont is known for its covered bridges. A total of 106 bridges remain, the roofs and walls continuing to protect the wooden trusses from rot and decay.
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• More info: The GeoHack for 43°51′46.4″N 72°22′33.4″W.
Presidential Candidate 總統候選人
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Tianliang Ma
~ a Taiwanese social reformer, philosopher, photographer, cinematographer, and film director
“Touching Fairness and Justice”
馬天亮
~ 臺灣的社會改革者，哲學家，攝影師，和電影導演
《感動的公平與正義》
TianLiang Maa, alternative spelling: Tianliang Ma, also known as Theophilus Raynsford Mann; Ma, Tianliang; Chinese: 馬天亮; 马天亮.
SUMMARY
TianLiang Maa is a naturalist, occultist, Buddhist and Taoist. In 1982, Maa developed a technique for abstract photography, applied “Rayonism” into photographic works. Maa staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Maa’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Maa’s works have been quoted by the scholars many times, making Maa one of the highly cited technological, artistic, and managing public administrators in the academia. Maa was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.
Early Life and Record of Genealogy
TianLiang Maa possesses both Taiwanese and German surnames from birth. Usually, whenever anyone asks Maa about where he comes from, he would reply “Formosa” as he grew up and was educated in the Far East and lives in Taiwanese and Japanese lifestyles. Moreover, he often teaches and educates younger generations based on the methods of the Far Eastern teaching he experienced when he was young, though he does not oppose the Western ways of teaching and thinking. Maa takes great pride in his roots, which go back 150 years (since 1864); Maa’s ancestry originates and creates generations, and prepares younger generations to succeed their personality and ethical standards and integrity.
Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa
In 1980, Maa obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.
In history, the Portuguese explorers discovered and called the island (Taiwan), “Formosa” (meaning “Beautiful Island”) in 1590. They are non-Chinese people; it was long a Chinese and Japanese pirate base. Fighting continued, between its original inhabitants of Taiwanese and the Chinese settlers, into the 19th century. In 1894-95 first Sino-Japanese War that ended in Manchus of the Qing (Ching) dynasty defeat, the late Manchu Qing Government forced to cede Formosa to Japan. This result was made by the Treaty of Shomonoseki in 1895 and remained under Japanese control until the end of the Second World War. Early on, Taiwan was conquered by the Qing in 1683 and for the first time became part of older China dynasty. However, today, the home country of Maa’s origin has around 165 institutions (93 universities) of higher education, which now has one of the best-educated populations in Asia. Among the major public (state) ones are the National Taiwan University (NTU) at Taipei, and National Sun Yat-Sen University (NSYSU) at Kaohsiung. NSYSU is also called National Chun-Shan University; according to Times Higher Education 2010-2011, NSYSU ranks as the 3rd university in Taiwan, 21st in Asia, and 163rd worldwide. National Taiwan University is ranked 51 to 60 ranks on Times Higher Education World University Rankings - Top Universities by Reputation 2013, the United Kingdom (see www.timeshighereducation.co.uk/world-university-rankings/...); King's College London (KCL) (21st in the world and 6th in Europe in the 2010, QS World University Rankings), the University of London, and University of Southern California (is one of the world's leading private research universities, located in the heart of Los Angeles), afterward.
Backing to Maa’s early school-time of Taiwan Provincial Kaohsiung Industrial Senior High School (Kaohsiung Municipal Kaohsiung Industrial High school), the professional technical education, which is equivalent to Advanced Level General Certificate of Education, commonly referred to as an A-level in the United Kingdom; China Electronic Engineering College, the distance learning programme, which is in equivalence as UK’s Diploma of Higher Education / Undergraduate Diploma (as an Associate Degree in the United States). An additional, his middle education was taught by the Kaohsiung Municipal Chihjh (Ci Sian) Junior High School; and Kaohsiung Municipal San Min Elementary School was his first school in Taiwan.
Early Career
In 1989, Maa instituted Maa’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.
Study Abroad and Immigration into the United Kingdom
In 1998, Maa studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan in Wales for a master of science in real estate appraisal. Until the summer of 2000, Maa completed an academic course on “Towns through the Ages” from Christ Church College at the University of Oxford (is ranked the 2nd place worldwide on The Times Higher Education, World University Rankings 2012-2013
www.timeshighereducation.co.uk/world-university-rankings/...) in England. Afterward, Maa immigrated into the United Kingdom in the early year of 2004.
PHILOSOPHICAL VIEWS
Maa is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand TianLiang Maa. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.
Back in the 1990s when Maa just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.
During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Maa understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?
FAIRNESS and JUSTICE
As TianLiang Maa’s (馬天亮) saying are:
“Touching Fairness and Justice”
Feel good about themselves, but do not know the sufferings of the people...
Who can get easy life like them?
What is profile of modern society?
What type and style is truly solemn for this society identify?
Where “the characterization” is? Who can see? Did you see it?
《感動的公平與正義》
自我感覺良好, 不知民間疾苦...
誰能得到安逸的生活如同他們一樣？
這是個什麼樣子的社會？
這個社會認定什麼樣的類型和風格是真正莊重的?
「特徵」在那裡？誰可以看到？你看到了嗎？
Jurisprudence and Political Philosophy and Perspectives
Maa ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Maa will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.
According as Maa’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.
The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.
Maa had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.
Right now, Maa studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Maa would like to do “something beautiful for `the unknown`”.
In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.
In present world, Maa really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.
No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.
The knowledge Maa has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.
Since 30 July of 1988, Maa settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Maa was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.
Maa had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.
The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.
Developed a Technique for Abstract Photography and Abstractionist
In 1982, Maa developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Maa was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.
Photographic Exhibitions
TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.
一九八三〜八四年中華民國臺灣 馬天亮攝影巡迴邀請展
TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism (32 individual exhibitions) 1983~1985.
馬天亮『光影』攝影特展（個人展32場）1983〜1985年.
Maa staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Maa was the first exhibitor around the country. All of the invited displays were by the Chinese Government, cultural and artistic organisations, and sponsors. Maa’s earliest exhibition took place in the National Taiwan Arts Education Institute (Museum) on 19 December 1983 when Maa was 25 years old; Maa was the youngest exhibitor in the history of the Institute in any solo exhibitions. The Institute that was opened in March 1957, kept a collection of Maa’s work. It is currently updating the Institute’s internal organisation and strengthening co-operation with leading institutes and museums around the world. Meanwhile, it widened the institute’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.
Modernization in the Modern Abstract Arts of Taiwan
Maa’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.
In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Maa may sprout, grow and bloom. Maa aims to provide an educational stimulus for society by introducing his works - Maa can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Maa believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Maa should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.
Became an Author and a Scholar
In 1980, TianLiang Maa completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Maa was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Maa’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Maa was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News Publication “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Maa’s writings.
Authorship
Maa’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Maa was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Maa one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Maa’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.
Became an Academic and Film Director
Today, Maa is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Maa is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church College at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei on Taiwan.
Director Works:
FILMS:
Experimental Film “New Image for the Spring” © 1982
Documentary Film “Rayonnisme” © 2011
“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)
FASHION SHOWS:
New Image for the Spring of Shapely Models International © 1982
High Lights on the Summer and Fall Fashion of Shapely Models Int’l © 1982
ART EXHIBITIONS:
The Cadillac Club International Fine Arts Exhibition © 1981
The Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts © 1981
Musician Work:
MUSIC COMPOSITION:
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) © 1977, © 1980, © 1981, © 1983, the theme was based on “The Soul's Sentimentalizing”.
PHOTOGRAPHIC ALBUMS:
Portrait and Landscape in France © 2000
Portrait and Landscape in Scotland © 2001
Portrait and Landscape in England © 2009
Portrait at Queen Mary, University of London © 2010
Rayonism of London © 2011
Portrait at The University of Nottingham, United Kingdom © 2011
Snowy London © 2012
Portrait at King's College London © 2013
BOOKS:
Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.
“Album of the Cadillac Club International Fine Arts Exhibition” © 1981
“Album of the Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts” © 1981
“Album of New Image for the Spring of Shapely Models International” © 1982
“Album of High Lights on the Summer and Fall Fashion of Shapely Models Int’l” © 1982
“Romantic Carol” © 1982
Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985
新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985
New version of scenario original “The Soul's Sentimentalizing” (to be published)
「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!
Individual biography, to be published)
“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)
「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)
Research Interests:
University of Oxford
Research Studies in Archaeology:
Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.
National Taiwan University
Graduate Certificate,
Graduate Institute of Electrical Engineering:
Maa’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.
University of Glamorgan
M.Sc. Course,
Master of Science in Real Estate Appraisal:
Maa’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.
National Sun Yat-Sen University
Postgraduate Certificate,
Postgraduate Studies in Computing:
Maa’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.
Associations:
Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)
Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.
Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.
On 15 March 1989, Maa promoted and founded the Consortium Juridical Person Mr. TianLiang Maa Social Benefit Foundation 財團法人馬天亮先生社會公益基金會 in Taiwan. near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...
Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.
Honours:
Listed on ‘Taiwan Who’s Who In Business’, © 1984, © 1987, and © 1989 Harvard Management Service.
中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.
On 26 August 1985, Maa was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.
Careers:
Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:
Academia,
Teaching and Research:
business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.
教學與研究：
企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和影片製作。
Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:
consultants of immigration, translations, and legal services.
永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：
移民事務，翻譯和法律服務。
Computer Hardware & Networking Engineer at Maa Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:
Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.
計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。
Film Director & Photographer at Photographer and Film Director (Shapely), 2 April 2007 to present in London, United Kingdom:
1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.
www.facebook.com/filmshapely/info
Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:
Social Reform in Taiwan
www.facebook.com/twreform/info
《魂韻》(衿契吐蕊) - 馬天亮22歲寫的電影原著。TianLiang Maa (Theophilus Raynsford Mann) wrote “Hun Yun” (Jin Qi Tu Rui), scenario original “The Soul’s Sentimentalizing” © 1980, 1981, 1983, was at the age of 22.
Website
mtltwp.pixnet.net/album/set/1265174
photo.roodo.com/photos/mtltwp/albums/small/100469.html
www.facebook.com/hunyun22/info
Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Maa was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.
Website
www.facebook.com/sonate1c/info
LINKS:
University of California, Berkeley
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University of Michigan
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WorldCat® Identities
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National Yang Ming University 國立陽明大學
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國家圖書館 期刊文獻資訊網, 臺灣期刊論文索引
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聲音藝術的審美角度, 大學雜誌, 天然
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Hong Kong (香港; "Fragrant Harbour"), officially Hong Kong Special Administrative Region of the People's Republic of China, is an autonomous territory on the southern coast of China at the Pearl River Estuary and the South China Sea. Hong Kong is known for its skyline and deep natural harbour. It has an area of 1104 km2 and shares its northern border with the Guangdong Province of Mainland China. With around 7.2 million Hongkongers of various nationalities, Hong Kong is one of the world's most densely populated metropolises.
After the First Opium War (1839–42), Hong Kong became a British colony with the perpetual cession of Hong Kong Island, followed by Kowloon Peninsula in 1860 and a 99-year lease of the New Territories from 1898. Hong Kong remained under British control for about a century until the Second World War, when Japan occupied the colony from December 1941 to August 1945. After the Surrender of Japan, the British resumed control. In the 1980s, negotiations between the United Kingdom and the People's Republic of China resulted in the 1984 Sino-British Joint Declaration, which provided for the transfer of sovereignty of Hong Kong on 30 June 1997. The territory became a special administrative region of China with a high degree of autonomy on 1 July 1997 under the principle of one country, two systems. Disputes over the perceived misapplication of this principle have contributed to popular protests, including the 2014 Umbrella Revolution.
In the late 1970s, Hong Kong became a major entrepôt in Asia-Pacific. The territory has developed into a major global trade hub and financial centre. The 44th-largest economy in the world, Hong Kong ranks top 10 in GDP (PPP) per capita, but also has the most severe income inequality among advanced economies. Hong Kong is one of the three most important financial centres alongside New York and London, and the world's number one tourist destination city. The territory has been named the freest market economy. The service economy, characterised by free trade and low taxation, has been regarded as one of the world's most laissez-faire economic policies, and the currency, the Hong Kong dollar, is the 13th most traded currency in the world.
The Hong Kong Basic Law empowers the region to develop relations and make agreements directly with foreign states and regions, as well as international organizations, in a broad range of appropriate fields. It is an independent member of APEC, the IMF, WTO, FIFA and International Olympic Committee among others.
Limited land created a dense infrastructure and the territory became a centre of modern architecture, and one of the world's most vertical cities. Hong Kong has a highly developed public transportation network covering 90 per cent of the population, the highest in the world, and relies on mass transit by road or rail. Air pollution remains a serious problem. Loose emissions standards have resulted in a high level of atmospheric particulates. Nevertheless, Hongkongers enjoy the world's longest or second longest life expectancies.
NAME
It is not known who was responsible for the Romanisation of the name "Hong Kong" but it is generally believed to be an early imprecise phonetic rendering of the pronunciation of the spoken Cantonese or Hakka name 香港, meaning "Fragrant Harbour". Before 1842, the name referred to a small inlet—now Aberdeen Harbour (香港仔, Sidney Lau: heung1gong2 jai2, Jyutping: hoeng1gong2 zai2, or Hiong1gong3 zai3 in a form of Hakka, literally means "Little Hong Kong")—between Aberdeen Island and the south side of Hong Kong Island, which was one of the first points of contact between British sailors and local fishermen. As those early contacts are likely to have been with Hong Kong's early inhabitants, the Tankas (水上人), it is equally probable that the early Romanisation was a faithful execution of their speech, i.e. hong1, not heung1. Detailed and accurate Romanisation systems for Cantonese were available and in use at the time.
The reference to fragrance may refer to the sweet taste of the harbour's fresh water estuarine influx of the Pearl River, or to the incense from factories, lining the coast to the north of Kowloon, which was stored near Aberdeen Harbour for export before the development of the Victoria Harbour.
In 1842, the Treaty of Nanking was signed and the name, Hong Kong, was first recorded on official documents to encompass the entirety of the island.
The name had often been written as the single word Hongkong until the government adopted the current form in 1926. Nevertheless, a number of century-old institutions still retain the single-word form, such as the Hongkong Post, Hongkong Electric and the Hongkong and Shanghai Banking Corporation.
The full official name, after 1997, is "Hong Kong Special Administrative Region of the People's Republic of China". This is the official title as mentioned in the Hong Kong Basic Law and the Hong Kong Government's website; however, "Hong Kong Special Administrative Region" and "Hong Kong" are widely accepted.
Hong Kong has carried many nicknames: the most famous among those is the "Pearl of the Orient", which reflected the impressive night-view of the city's light decorations on the skyscrapers along both sides of the Victoria Harbour. The territory is also known as "Asia's World City".
HISTORY
PRE-BRITISH
Archaeological studies support human presence in the Chek Lap Kok area (now Hong Kong International Airport) from 35,000 to 39,000 years ago and on Sai Kung Peninsula from 6,000 years ago.
Wong Tei Tung and Three Fathoms Cove are the earliest sites of human habitation in Hong Kong during the Paleolithic Period. It is believed that the Three Fathom Cove was a river-valley settlement and Wong Tei Tung was a lithic manufacturing site. Excavated Neolithic artefacts suggested cultural differences from the Longshan culture of northern China and settlement by the Che people, prior to the migration of the Baiyue (Viets) to Hong Kong. Eight petroglyphs, which dated to the Shang dynasty in China, were discovered on the surrounding islands.
ANCIENT CHINA
In 214 BC, Qin Shi Huang, the first emperor of China, conquered the Baiyue tribes in Jiaozhi (modern Liangguang region and Vietnam) and incorporated the territory into imperial China for the first time. Modern Hong Kong was assigned to the Nanhai commandery (modern Nanhai District), near the commandery's capital city Panyu. In Qin dynasty, the territory was ruled by Panyu County(番禺縣) up till Jin Dynasty.
The area of Hong Kong was consolidated under the kingdom of Nanyue (Southern Viet), founded by general Zhao Tuo in 204 BC after the collapse of the short-lived Qin dynasty. When the kingdom of Nanyue was conquered by the Han Dynasty in 111 BC, Hong Kong was assigned to the Jiaozhi commandery. Archaeological evidence indicates that the population increased and early salt production flourished in this time period. Lei Cheng Uk Han Tomb on the Kowloon Peninsula is believed to have been built during the Han dynasty.
IMPERIAL CHINA
Started from Jin dynasty to early period of Tang dynasty, the territory that now comprises Hong Kong was governed by Bao'an County (寶安縣). In Tang dynasty, the Guangdong region flourished as an international trading center. The Tuen Mun region in what is now Hong Kong's New Territories served as a port, naval base, salt production centre and later, base for the exploitation of pearls. Lantau Island was also a salt production centre, where the salt smugglers riots broke out against the government.
Under the Tang dynasty, the Guangdong (Canton) region flourished as a regional trading centre. In 736 AD, the first Emperor of Tang established a military stronghold in Tuen Mun in western Hong Kong to defend the coastal area of the region. The first village school, Li Ying College, was established around 1075 AD in the modern-day New Territories under the Northern Song dynasty. After their defeat by the Mongols, the Southern Song court briefly moved to modern-day Kowloon City (the Sung Wong Toi site), before its final defeat at the Battle of Yamen.
From the mid-Tang dynasty to early Ming dynasty, the territory that now comprises Hong Kong was governed by Dongguan County (東莞縣/ 東官縣). In Ming dynasty, the area was governed by Xin'an County (新安縣) before it was colonized by the British government. The indigenous inhabitants of what is now Hong Kong are identified with several ethnicities, including Punti, Hakka, Tanka) and Hoklo.
The earliest European visitor on record was Jorge Álvares, a Portuguese explorer who arrived in 1513. Having founded an establishment in Macau by 1557, Portuguese merchants began trading in southern China. However, subsequent military clashes between China and Portugal led to the expulsion of all Portuguese merchants from the rest of China.
In the mid-16th century, the Haijin order (closed-door, isolation policy) was enforced and it strictly forbade all maritime activities in order to prevent contact from foreigners by sea. From 1661 to 1669, Hong Kong was directly affected by the Great Clearance of the Kangxi Emperor, who required the evacuation of coastal areas of Guangdong. About 16,000 people from Hong Kong and Bao'an County were forced to emigrate inland; 1,648 of those who evacuated were said to have returned after the evacuation was rescinded in 1669.
BRITSH CROWN COLONY 1842–1941
In 1839, the refusal of Qing authorities to support opium imports caused the outbreak of the First Opium War between the British Empire and the Qing Empire. Qing's defeat resulted in the occupation of Hong Kong Island by British forces on 20 January 1841. It was initially ceded under the Convention of Chuenpee, as part of a ceasefire agreement between Captain Charles Elliot and Governor Qishan. While a dispute between high-ranking officials of both countries led to the failure of the treaty's ratification, on 29 August 1842, Hong Kong Island was formally ceded in perpetuity to the United Kingdom of Great Britain and Ireland under the Treaty of Nanking. The British officially established a Crown colony and founded the City of Victoria in the following year.
The population of Hong Kong Island was 7,450 when the Union Flag raised over Possession Point on 26 January 1841. It mostly consisted of Tanka fishermen and Hakka charcoal burners, whose settlements scattered along several coastal hamlets. In the 1850s, a large number of Chinese immigrants crossed the then-free border to escape from the Taiping Rebellion. Other natural disasters, such as flooding, typhoons and famine in mainland China would play a role in establishing Hong Kong as a place for safe shelter.
Further conflicts over the opium trade between Britain and Qing quickly escalated into the Second Opium War. Following the Anglo-French victory, the Crown Colony was expanded to include Kowloon Peninsula (south of Boundary Street) and Stonecutter's Island, both of which were ceded to the British in perpetuity under the Convention of Beijing in 1860.
In 1898, Britain obtained a 99-year lease from Qing under the Convention for the Extension of Hong Kong Territory, in which Hong Kong obtained a 99-year lease of the Lantau Island, the area north of Boundary Street in Kowloon up to Shenzhen River and over 200 other outlying islands.
Hong Kong soon became a major entrepôt thanks to its free port status, attracting new immigrants to settle from both China and Europe alike. The society, however, remained racially segregated and polarised under British colonial policies. Despite the rise of a British-educated Chinese upper-class by the late-19th century, race laws such as the Peak Reservation Ordinance prevented ethnic Chinese in Hong Kong from acquiring houses in reserved areas, such as the Victoria Peak. At this time, the majority of the Chinese population in Hong Kong had no political representation in the British colonial government. There were, however, a small number of Chinese elites whom the British governors relied on, such as Sir Kai Ho and Robert Hotung, who served as communicators and mediators between the government and local population.
Hong Kong continued to experience modest growth during the first half of the 20th century. The University of Hong Kong was established in 1911 as the territory's oldest higher education institute. While there was an exodus of 60,000 residents for fear of a German attack on the British colony during the First World War, Hong Kong remained peaceful. Its population increased from 530,000 in 1916 to 725,000 in 1925 and reached 1.6 million by 1941.
In 1925, Cecil Clementi became the 17th Governor of Hong Kong. Fluent in Cantonese and without a need for translator, Clementi introduced the first ethnic Chinese, Shouson Chow, into the Executive Council as an unofficial member. Under his tenure, Kai Tak Airport entered operation as RAF Kai Tak and several aviation clubs. In 1937, the Second Sino-Japanese War broke out when the Japanese Empire expanded its territories from northeastern China into the mainland proper. To safeguard Hong Kong as a freeport, Governor Geoffry Northcote declared the Crown Colony as a neutral zone.
JAPANESE OCCUPATION 1941–45
As part of its military campaign in Southeast Asia during Second World War, the Japanese army moved south from Guangzhou of mainland China and attacked Hong Kong on 8 December 1941. The Battle of Hong Kong ended with the British and Canadian defenders surrendering control of Hong Kong to Japan on 25 December 1941 in what was regarded by locals as Black Christmas.
During the Japanese occupation of Hong Kong, the Japanese army committed atrocities against civilians and POWs, such as the St. Stephen's College massacre. Local residents also suffered widespread food shortages, limited rationing and hyper-inflation arising from the forced exchange of currency from Hong Kong Dollars to Japanese military banknotes. The initial ratio of 2:1 was gradually devalued to 4:1 and ownership of Hong Kong Dollars was declared illegal and punishable by harsh torture. Due to starvation and forced deportation for slave labour to mainland China, the population of Hong Kong had dwindled from 1.6 million in 1941 to 600,000 in 1945, when Britain resumed control of the colony on 30 August 1945.
ECONOMY
As one of the world's leading international financial centres, Hong Kong has a major capitalist service economy characterised by low taxation and free trade. The currency, Hong Kong dollar, is the eighth most traded currency in the world as of 2010. Hong Kong was once described by Milton Friedman as the world's greatest experiment in laissez-faire capitalism, but has since instituted a regime of regulations including a minimum wage. It maintains a highly developed capitalist economy, ranked the freest in the world by the Index of Economic Freedom every year since 1995. It is an important centre for international finance and trade, with one of the greatest concentrations of corporate headquarters in the Asia-Pacific region, and is known as one of the Four Asian Tigers for its high growth rates and rapid development from the 1960s to the 1990s. Between 1961 and 1997 Hong Kong's gross domestic product grew 180 times while per-capita GDP increased 87 times over.
The Hong Kong Stock Exchange is the seventh largest in the world and has a market capitalisation of US$2.3 trillion as of December 2009. In that year, Hong Kong raised 22 percent of worldwide initial public offering (IPO) capital, making it the largest centre of IPOs in the world and the easiest place to raise capital. The Hong Kong dollar has been pegged to the US dollar since 1983.
The Hong Kong Government has traditionally played a mostly passive role in the economy, with little by way of industrial policy and almost no import or export controls. Market forces and the private sector were allowed to determine practical development. Under the official policy of "positive non-interventionism", Hong Kong is often cited as an example of laissez-faire capitalism. Following the Second World War, Hong Kong industrialised rapidly as a manufacturing centre driven by exports, and then underwent a rapid transition to a service-based economy in the 1980s. Since then, it has grown to become a leading centre for management, financial, IT, business consultation and professional services.
Hong Kong matured to become a financial centre in the 1990s, but was greatly affected by the Asian financial crisis in 1998, and again in 2003 by the SARS outbreak. A revival of external and domestic demand has led to a strong recovery, as cost decreases strengthened the competitiveness of Hong Kong exports and a long deflationary period ended. Government intervention, initiated by the later colonial governments and continued since 1997, has steadily increased, with the introduction of export credit guarantees, a compulsory pension scheme, a minimum wage, anti-discrimination laws, and a state mortgage backer.
The territory has little arable land and few natural resources, so it imports most of its food and raw materials. Imports account for more than 90% of Hong Kong's food supply, including nearly all of the meat and rice available there. Agricultural activity - relatively unimportant to Hong Kong's economy and contributing just 0.1% of its GDP - primarily consists of growing premium food and flower varieties. Hong Kong is the world's eleventh largest trading entity, with the total value of imports and exports exceeding its gross domestic product. It is the world's largest re-export centre. Much of Hong Kong's exports consist of re-exports, which are products made outside of the territory, especially in mainland China, and distributed via Hong Kong. Its physical location has allowed the city to establish a transportation and logistics infrastructure that includes the world's second busiest container port and the world's busiest airport for international cargo. Even before the transfer of sovereignty, Hong Kong had established extensive trade and investment ties with the mainland, which now enable it to serve as a point of entry for investment flowing into the mainland. At the end of 2007, there were 3.46 million people employed full-time, with the unemployment rate averaging 4.1% for the fourth straight year of decline. Hong Kong's economy is dominated by the service sector, which accounts for over 90% of its GDP, while industry constitutes 9%. Inflation was at 2.5% in 2007. Hong Kong's largest export markets are mainland China, the United States, and Japan.
As of 2010 Hong Kong is the eighth most expensive city for expatriates, falling from fifth position in the previous year. Hong Kong is ranked fourth in terms of the highest percentage of millionaire households, behind Switzerland, Qatar, and Singapore with 8.5 percent of all households owning at least one million US dollars. Hong Kong is also ranked second in the world by the most billionaires per capita (one per 132,075 people), behind Monaco. In 2011, Hong Kong was ranked second in the Ease of Doing Business Index, behind Singapore.
Hong Kong is ranked No. 1 in the world in the Crony Capitalism Index by the Economist.
In 2014, Hong Kong was the eleventh most popular destination for international tourists among countries and territories worldwide, with a total of 27.8 million visitors contributing a total of US$38,376 million in international tourism receipts. Hong Kong is also the most popular city for tourists, nearly two times of its nearest competitor Macau.
DEMOGRAPHICS
The territory's population in mid-2015 is 7.30 million, with an average annual growth rate of 0.8% over the previous 5 years. The current population of Hong Kong comprises 91% ethnic Chinese. A major part of Hong Kong's Cantonese-speaking majority originated from the neighbouring Guangdong province, from where many fled during the Second Sino-Japanese War, the Chinese Civil War, and the communist rule in China.
Residents of the Mainland do not automatically receive the Right of Abode, and many may not enter the territory freely. Like other non-natives, they may apply for the Right of Abode after seven years of continuous residency. Some of the rights may also be acquired by marriage (e.g., the right to work), but these do not include the right to vote or stand for office. However, the influx of immigrants from mainland China, approximating 45,000 per year, is a significant contributor to its population growth – a daily quota of 150 Mainland Chinese with family ties in Hong Kong are granted a "one way permit". Life expectancy in Hong Kong is 81.2 years for males and 86.9 years for females as of 2014, making it the highest life expectancy in the world.
About 91% of the people of Hong Kong are of Chinese descent, the majority of whom are Taishanese, Chiu Chow, other Cantonese people, and Hakka. Hong Kong's Han majority originate mainly from the Guangzhou and Taishan regions in Guangdong province. The remaining 6.9% of the population is composed of non-ethnic Chinese. There is a South Asian population of Indians, Pakistanis and Nepalese; some Vietnamese refugees have become permanent residents of Hong Kong. There are also Britons, Americans, Canadians, Japanese, and Koreans working in the city's commercial and financial sector. In 2011, 133,377 foreign domestic helpers from Indonesia and 132,935 from the Philippines were working in Hong Kong.
Hong Kong's de facto official language is Cantonese, a variety of Chinese originating from Guangdong province to the north of Hong Kong. English is also an official language, and according to a 1996 by-census is spoken by 3.1 percent of the population as an everyday language and by 34.9 percent of the population as a second language. Signs displaying both Chinese and English are common throughout the territory. Since the 1997 Handover, an increase in immigrants from communist China and greater interaction with the mainland's economy have brought an increasing number of Mandarin speakers to Hong Kong.
RELIGION
A majority of residents of Hong Kong have no religious affiliation, professing a form of agnosticism or atheism. According to the US Department of State 43 percent of the population practices some form of religion. Some figures put it higher, according to a Gallup poll, 64% of Hong Kong residents do not believe in any religion, and possibly 80% of Hong Kong claim no religion. In Hong Kong teaching evolution won out in curriculum dispute about whether to teach other explanations, and that creationism and intelligent design will form no part of the senior secondary biology curriculum.
Hong Kong enjoys a high degree of religious freedom, guaranteed by the Basic Law. Hong Kong's main religions are Buddhism, Taoism and Confucianism; a local religious scholar in contact with major denominations estimates there are approximately 1.5 million Buddhists and Taoists. A Christian community of around 833,000 forms about 11.7% of the total population; Protestants forms a larger number than Roman Catholics at a rate of 4:3, although smaller Christian communities exist, including the Latter-day Saints and Jehovah's Witnesses. The Anglican and Roman Catholic churches each freely appoint their own bishops, unlike in mainland China. There are also Sikh, Muslim, Jewish, Hindu and Bahá'í communities. The practice of Falun Gong is tolerated.
PERSONAL INCOME
Statistically Hong Kong's income gap is the greatest in Asia Pacific. According to a report by the United Nations Human Settlements Programme in 2008, Hong Kong's Gini coefficient, at 0.53, was the highest in Asia and "relatively high by international standards". However, the government has stressed that income disparity does not equate to worsening of the poverty situation, and that the Gini coefficient is not strictly comparable between regions. The government has named economic restructuring, changes in household sizes, and the increase of high-income jobs as factors that have skewed the Gini coefficient.
WIKIPEDIA
I often dress up as this and walk into Butcher shop. I wave arms and point at assorted pig products under counter. I then hand Butcher a note which reads 'Whilst we have never met, you have harmed me even so.' I then leave.
I repeat every week!
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