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I have passed St Mary a number of times since travelling to see the orchids at a nearby reserve. So with some time to kill a couple of weeks ago, I decide to call in.
The church is nearer to the village of Metfield than the one it is parish church for, and parking was problematic, as the church is off the main road, and the small houses and farms that make this part of Withersdale all had rather unwelcoming do not park here signs, and nearer the church, do not park on the grass signs. So where doe the visitor who arrives by car actually park? I ended up on the verge of the B road that passes close by, but the unwelcoming nature of the area had put me in a bad mood.
St mary is a small and simple church, a small bellcote at the west end, a fine ancient font on a new pedestal, some small but old pews and a fine roof.
------------------------------------------
(Introduction: Back in 2002, Withersdale was the 500th church on the Suffolk Churches site. You might say that the end of the journey was in view. I had recently had a conversation with some friends about writing parodies, using the style of other authors for those things we would have written anyway. One friend, a teacher, claimed to have written an entire school report in the style of Raymond Chandler. Some writers are easy to replicate - TS Eliot and Hemingway, for example - but it is harder to sustain a parody when the parodied writer is best known for going on at length. I said I'd have a go at Proust, which I did here, and James Joyce for church 501, Bungay St Mary. It's not for me to say how successful the parodies are, although the Joyce one has been complimented kindly by some of the man's fans. Nobody has ever said anything about the Withersdale parody - perhaps more people read Joyce than Proust, I don't know. In 2007, when I began revisiting Suffolk churches to replace the old photographs I had taken with brand spanking new digital ones, I came back to Withersdale. Unfortunately, I got here at the dullest hour on a dull day, and so the exteriors are not what I had hoped for. Still, that's a good excuse to go back again. As for the text, I have not seen any reason to change it, other than to add one hyperlink to a page on the Norfolk Churches site. I realise that this will be an annoyance for anyone wanting to find out more about Withersdale and its church. For this, I apologise.)
2002: For a long time, I used to read French novels in bed. And then, mid-morning, I'd get up and wander through an industrial wasteland.
I was living in Sheffield, in South Yorkshire, in the years when the coal and steel industries were finally coming to an end, and I'd walk through the battlefields of Brightside and Attercliffe, wondering at the abandoned factories and mills, and the wasted infrastructure, the boarded-up pubs and shops, the graffiti, the row upon row of derelict terraces. One day, I even found an old railway station, the door onto the platform hanging open, the wind howling through the gap into the tunnel, the line going nowhere.
Often, I would imagine what these places had once been like, when they were still alive, for I was not born to this, coming as I did from the flat fields of East Anglia. The first time I saw it all, it was already over. I loved the litany of names: Attercliffe and Brightside I have already mentioned, and there was Eccleshall and Carbrook, Intake and Millhouses. I don't know now if I knew them from visiting them, or only knew them from their names, bold on the fronts of buses.
I would wander alone through the broken streets, gazing up at the brick-faced shells, and imagine them full of activity, and try to decide what this winch had been for, or the platform where the lorries came, or the booth by the gate. This was all the evidence, and this was all I had to go on, as I reconstructed a world I had never seen. And what really interested me was not the places at all, but the people who had once inhabited them; those people who had now gone, but these buildings were once the focus of their lives, and they had known them very differently to the way I was knowing them now.
Using material evidence to reconstruct their activities, I could perhaps begin to understand their lives.
I was thinking about this as I cycled along the Waveney valley - but then something else happened. I had come to Withersdale from Weybread, up on the Norfolk border. In fact, I had reached Weybread from the northern side of the Waveney, since the most direct route from Mendham to Weybread had been across the river into Norfolk, and through the lanes that lead into Harleston. About fifteen years before all this happened, when I was living on the south coast of England, I had had a brief but passionate affair with a girl who came from Alburgh, a Norfolk village on the other side of the border to Mendham. I hadn't thought of this for years, but suddenly seeing the name of the village, which I had never visited, on a road sign, startled me. And then something extraordinary happened. As I sat on my bike, savouring this shock of recognition, an agricultural lorry passed me, and I noticed that the name of the town painted on the side of the lorry was the same south coast town where this occured.
I was still wondering at this as I threaded through the back lanes between Weybread and Withersdale, a world away from the post-industrial ruins of South Yorkshire, or the misery of the south coast, for I had not often been happy there, and never wish to be so poor or so far from home again. When I moved to the south, I had not many months since finished an increasingly pointless relationship that should have stopped after six months, and unfortunately went on for another two years. My habit of reading Proust in bed had come towards the end of this; that, and wandering around east Sheffield, were, I think, displacement activities of a kind, not only to avoid spending too much time with her, but also to avoid doing anything about it. It also had much to do with me leaving Sheffield shortly afterwards. It was a year later that I moved to the south coast, and I was already seeing the girl who would become my wife. And then I met this woman from a Norfolk village shortly after I arrived in the unfamiliar coastal town, in the warmest October of the century. The leaves were only just beginning to colour and fall, and I remembered the way the woods rode the Downs, and the way the fog hid all day in the valleys.
And then I thought, well, it must have been more than fifteen years ago, because I could remember leaving her bed in the early hours of one Friday morning, the paleness just beginning to appear in the east, and being stopped on a roadblock on the bypass, where it joined the Lewes road. It was the night that the IRA had bombed the Tory party conference at the Grand Hotel, and everyone leaving town was being stopped and questioned. I had no idea what had happened, and the policeman didn't tell me. As I explained where I had been, I watched the police coaches hurtling back westwards out of Kent, away from the miners' strike.
When I had made my life less complicated, I used to cycle around the Sussex lanes, finding lonely churches and sitting in them. When I'd lived in Sheffield, I liked to wander up on to the moors, perhaps to Bradfield, where the church looks out on an empty sky. Standing in its doorway took me out of the world altogether, and was the first time I experienced that sense of communion with the past. St Mary Magdalene, Withersdale, reminded me a bit of Bradfield, although busy Suffolk is much noisier than the peace around Sheffield. Here was an ancient space, plainly Norman in origin, that had stood here stubbornly while the world changed around it. Wars had come and gone, times of great prosperity had warmed it and depressions had made it cold again. Disease and famine had emptied it, until the irrepressible energy of human activity had restored it to life. And it was still here, so unlike our own transitory existences. But perhaps there is a resilience in stone that reflects the human spirit.
What would I have found most extraordinary back then, on the south coast? That we would now have known ten years of relative peace in Ireland? That the time of the Tories would finally come to an end, and it would be hard to imagine them ever regaining power? That I would be married with children in East Anglia? I think I would have found the Tories being out of power least believable.
I had been looking forward to reaching Withersdale for several years, and it had increasingly become the sole quest of the day, like people who set out on a journey to see with their own eyes some city they have always longed to visit, and imagine that they can taste in reality what has charmed their fancy.
Everybody who writes about it seems to like it, Mortlock calling it a dear little church, Simon Jenkins thought it unusually atmospheric, and Arthur Mee writes as though he actually visited the place for a change, and curiously mentions half a dozen pathetic old benches... which once held an honoured place in God's house and are now a shelter from the sun for a few of God's sheep, which is typical of barmy Arthur.
The church sits right beside the busy Halesworth to Harleston road, which you wouldn't expect from its reputation for being remote and peaceful. Incidentally, this is a road I always find difficult when I'm cycling, since it bends and twists through high Suffolk, and you can never be entirely clear about which way it is heading, and several times I have made the mistake of absent-mindedly turning for Harleston when I wanted Halesworth, and so on. Withersdale was the last piece of the jigsaw in north east Suffolk for me; I had visited every single other medieval church beyond the curve that connects Diss in Norfolk to Halesworth, and then the sea.
It was a crisp, bright afternoon towards the end of February, and my next stop after Withersdale would be the railway station at Halesworth, where I planned to catch the train that left at 4.30pm, en route from Lowestoft to Ipswich. Before Halesworth, the train would pass through Beccles, where I had stepped off of it earlier that morning, and cycled off to visit the churches of Worlingham, Mettingham and Shipmeadow workhouse. It was after this that I had made the somewhat convoluted journey through the Saints to reach Mendham in the early afternoon. Each of the Saints is an event, as if a counterpoint to the time it takes to travel through them, creating a history, a tradition of the distance, each one connected to and yet significantly different from the others, and sometimes events can overtake history and change its course, as I had discovered.
Now, I was nine miles from Halesworth, with less than an hour to go before the train left, which would give me time to visit Withersdale, but would concentrate my mind, since the 4.30pm train was the last that I could reasonably catch, having no lights, and needing to cycle a further two miles from the station when I arrived in Ipswich.
So, if I was to decide that the setting or interior of St Mary Magdalene were in any way timeless, this would have to be set against a pressing urgency - or, if not quite an urgency, a sense that an urgency would be created if I did not remain aware of the passing of time.
I stepped through the gate into the sloping churchyard, passing 18th and 19th century headstones as I walked to the east of the building. Here, I discovered that the church was not entirely rendered rubble, for the east wall had been partly rebuilt in red brick, and the window frame above was made of wood, which would be a memory of times past, and a hint of things to come.
The south side of the building was dappled in winter sunlight, and I remembered how Arthur Mee had found this church surrounded by elm trees, and how their leaves must have sent shadows scurrying along this wall, and how the sunlight had been washing it for generations. I wondered if there could be some kind of photographic effect, perhaps caused by chemicals in the rendering responding to the photons in the sunlight, and I remembered how Proust had watched from his curtained apartment the streets below, imagining scenes into stillness. I thought of my own small world, my transitory journey, and how this would be a blink of an eye, a relative stillness in comparison to the long centuries the wall had stood, and how everything I cared about, my passions, hopes and fears, signified nothing beside it.
I looked up at the pretty weather-boarded turret, and the little porch below. Although the church is visibly Norman in construction, the turret and porch have a later historical resonance, because they were the gift of William Sancroft, later to be Archbishop of Canterbury, who in the long years of the 17th century Commonwealth lived at nearby Fressingfield, during the time that the episcopal government of the Church of England was supressed.
Fressingfield was his native village, but Fressingfield church is a medieval wonder, and it is not too fanciful to imagine that Sancroft made St Mary Magdalene his quiet project, although of course it cannot be the work of one man, or even one generation or epoch, but his touch must have fallen firmly here.
I stepped inside to a cool light suffusing the nave and chancel, and I climbed up to the tiny gallery at the west end to look down on the space below. St Mary Magdalene is a relatively unspoiled prayerbook church, almost entirely of the 17th century, with some sympathetic Victorian additions. The pulpit is against the north wall as at All Saints South Elmham, to take full advantage of the theatrical sunlight from the windows in the south wall. The pulpit is tiny, barely two feet across, and the benches face it, and so do the box pews to south and east.
The woodwork is mellow, breathing a calmness into the silence, while the chancel beyond is gorgeous, a tiny altar surrounded by three-sided rails sitting beneath the elegant window, two brass vases of pussywillow sweet upon its cloth. I stood for some time looking down, and then descended, finding a superb font carved with a tree of life and a grinning face. It may be Norman, it may be older. It is set upon a modern brick base, but even this is fitting, as are the benches with strange ends, with a hole for the candlepricks, and I ran my hand over the golden curve, an eroticism stirring in the memory as the scent of flowers in a window splay touched my senses, an echo of a spring evening some twenty years before, when I had first ever thought myself in love, and this came to me now.
There was a crisp confidence to this building; it was expressed in the curious elegance of the 17th century English Church which had furnished it that, despite so many traumas, had finally come to represent the simplicity of the Puritans, the seemliness of the Anglicans, and that was the Elizabethan Settlement of the previous century fulfilled. Here Sancroft waited, while the world turned upside down around him, and then Cromwell died, and so too did the Puritan project; Sancroft became Dean of St Paul's Cathedral in London, witnessing its destruction by fire in 1666, and overseeing its complete rebuilding in the classical style, and such a contrast with St Mary Magdalene it must have made that perhaps he sometimes wished he was back here. A High Anglican, he crowned the Catholic James II with some misgivings, but then refused to recognise the Protestant coup of William III in 1688, returning once more to Suffolk, where he died.
I sat in the shadowed pew and felt the distant beat, the quiet trick of history turned and played. I thought of the certainty that this interior represented, the triumph of the will, of belief over mystery, and how the rationalist, superstitious 18th century worshippers here could not have conceived of the great sacramental fire that would one day flame out of Oxford and lick them clean.
I sat there, long enough to forget that I must of necessity move on, and the place began to cast a spell which I thought mostly due to the light, which was becoming pale as the sun faded beyond the distant trees, or perhaps the silence, but I knew in fact it was because of the matter on my mind.
You see, there's another thing. A few days before my visit to Withersdale I had spent a weekend abroad with three female friends, one of whom I felt increasingly drawn to, to the extent that I wondered if anything might come of it. This was also on my mind as I sat in the neat coolness of St Mary Magdalene, looking at the pussy willows in the altar vases, and talking to someone, possibly God.
How to understand flowers on altars, I wonder. How the 18th century puritans who furnished this place would be appalled! And yet they were perfect, as if the entire building had been constructed and furnished for them to be placed here, on this day, at this time, with the late afternoon light glancing down the hillside and leading my gaze to the brass vases. What did they mean to me, in comparison with their meaning for the people who placed them there? I ought to mention that the friends I went away with were all younger then me, at least twelve years, and it is to my great delight how younger people reinvent the world I think I understand, just as I must have done, and still do for people that much older than me. This constant process of reinterpretation must be immensely annoying for those who think they have grown old and wise, but I rejoice in it; it is a beautiful chaos, and keeps the world fresh and new, and history could not exist without it. By history, I mean of course the gradual process of constant change, which was also Newman's definition of the word tradition, rather than anything about dates and famous people.
So I sat there, and wondered if I should try and make something happen with the woman I mentioned, if I should tell her how I felt, and discover if what seemed to be the case was actually so, and so as I sit here now, writing this, I know the full story, and how it finally ended some weeks later, and this makes complete the circle from the moment I crossed the Waveney at Mendham, putting in chain an irrevokable sequence that would lead me here now to this computer keyboard, on this sunny spring evening in Ipswich. In A L'ombre des Jeunes Filles en Fleurs, Proust remembers crossing France by train at night, and the dislocation and alienation of being hurtled through an invisible, unfamiliar landscape. He cannot sleep, and in the middle of the night the train stops in a secret valley, far from the nearest town, perhaps because there is a station, or because the track is blocked, I don't remember. He opens the carriage window; it is a hot, sultry night.
Suddenly, a woman appears from the nearest cottage, with a jug of coffee, and he watches her give the coffee to a group of passengers, or perhaps they were the men removing the blockage, which I think was a tree, but may have been an animal of some kind, or perhaps it was to do with a swollen river. Proust thinks of her life in this lost valley ...from which its congregated summits hid the rest of the world, she could never see anyone save those in the trains which stopped for a moment only.
She moves back down the track, and gives the narrator some coffee. Wordlessly, he drinks it, returns the bowl, and the train starts to move, and he watches her silently as she recedes into the blackness, not knowing where he is, and only being certain that he will never see her again.
Instantly, the day is magnified, signified: Il faisait grand jour maintenant, says the narrator, je m'eloignais de l'aurore... This is history, thousands of these events, infuriatingly disparate and yet somehow connected. And this is so for everyone, for millions of us. I think now of Withersdale, and see connections ramifying, spiralling outwards, always becoming endless.
I have passed St Mary a number of times since travelling to see the orchids at a nearby reserve. So with some time to kill a couple of weeks ago, I decide to call in.
The church is nearer to the village of Metfield than the one it is parish church for, and parking was problematic, as the church is off the main road, and the small houses and farms that make this part of Withersdale all had rather unwelcoming do not park here signs, and nearer the church, do not park on the grass signs. So where doe the visitor who arrives by car actually park? I ended up on the verge of the B road that passes close by, but the unwelcoming nature of the area had put me in a bad mood.
St mary is a small and simple church, a small bellcote at the west end, a fine ancient font on a new pedestal, some small but old pews and a fine roof.
------------------------------------------
(Introduction: Back in 2002, Withersdale was the 500th church on the Suffolk Churches site. You might say that the end of the journey was in view. I had recently had a conversation with some friends about writing parodies, using the style of other authors for those things we would have written anyway. One friend, a teacher, claimed to have written an entire school report in the style of Raymond Chandler. Some writers are easy to replicate - TS Eliot and Hemingway, for example - but it is harder to sustain a parody when the parodied writer is best known for going on at length. I said I'd have a go at Proust, which I did here, and James Joyce for church 501, Bungay St Mary. It's not for me to say how successful the parodies are, although the Joyce one has been complimented kindly by some of the man's fans. Nobody has ever said anything about the Withersdale parody - perhaps more people read Joyce than Proust, I don't know. In 2007, when I began revisiting Suffolk churches to replace the old photographs I had taken with brand spanking new digital ones, I came back to Withersdale. Unfortunately, I got here at the dullest hour on a dull day, and so the exteriors are not what I had hoped for. Still, that's a good excuse to go back again. As for the text, I have not seen any reason to change it, other than to add one hyperlink to a page on the Norfolk Churches site. I realise that this will be an annoyance for anyone wanting to find out more about Withersdale and its church. For this, I apologise.)
2002: For a long time, I used to read French novels in bed. And then, mid-morning, I'd get up and wander through an industrial wasteland.
I was living in Sheffield, in South Yorkshire, in the years when the coal and steel industries were finally coming to an end, and I'd walk through the battlefields of Brightside and Attercliffe, wondering at the abandoned factories and mills, and the wasted infrastructure, the boarded-up pubs and shops, the graffiti, the row upon row of derelict terraces. One day, I even found an old railway station, the door onto the platform hanging open, the wind howling through the gap into the tunnel, the line going nowhere.
Often, I would imagine what these places had once been like, when they were still alive, for I was not born to this, coming as I did from the flat fields of East Anglia. The first time I saw it all, it was already over. I loved the litany of names: Attercliffe and Brightside I have already mentioned, and there was Eccleshall and Carbrook, Intake and Millhouses. I don't know now if I knew them from visiting them, or only knew them from their names, bold on the fronts of buses.
I would wander alone through the broken streets, gazing up at the brick-faced shells, and imagine them full of activity, and try to decide what this winch had been for, or the platform where the lorries came, or the booth by the gate. This was all the evidence, and this was all I had to go on, as I reconstructed a world I had never seen. And what really interested me was not the places at all, but the people who had once inhabited them; those people who had now gone, but these buildings were once the focus of their lives, and they had known them very differently to the way I was knowing them now.
Using material evidence to reconstruct their activities, I could perhaps begin to understand their lives.
I was thinking about this as I cycled along the Waveney valley - but then something else happened. I had come to Withersdale from Weybread, up on the Norfolk border. In fact, I had reached Weybread from the northern side of the Waveney, since the most direct route from Mendham to Weybread had been across the river into Norfolk, and through the lanes that lead into Harleston. About fifteen years before all this happened, when I was living on the south coast of England, I had had a brief but passionate affair with a girl who came from Alburgh, a Norfolk village on the other side of the border to Mendham. I hadn't thought of this for years, but suddenly seeing the name of the village, which I had never visited, on a road sign, startled me. And then something extraordinary happened. As I sat on my bike, savouring this shock of recognition, an agricultural lorry passed me, and I noticed that the name of the town painted on the side of the lorry was the same south coast town where this occured.
I was still wondering at this as I threaded through the back lanes between Weybread and Withersdale, a world away from the post-industrial ruins of South Yorkshire, or the misery of the south coast, for I had not often been happy there, and never wish to be so poor or so far from home again. When I moved to the south, I had not many months since finished an increasingly pointless relationship that should have stopped after six months, and unfortunately went on for another two years. My habit of reading Proust in bed had come towards the end of this; that, and wandering around east Sheffield, were, I think, displacement activities of a kind, not only to avoid spending too much time with her, but also to avoid doing anything about it. It also had much to do with me leaving Sheffield shortly afterwards. It was a year later that I moved to the south coast, and I was already seeing the girl who would become my wife. And then I met this woman from a Norfolk village shortly after I arrived in the unfamiliar coastal town, in the warmest October of the century. The leaves were only just beginning to colour and fall, and I remembered the way the woods rode the Downs, and the way the fog hid all day in the valleys.
And then I thought, well, it must have been more than fifteen years ago, because I could remember leaving her bed in the early hours of one Friday morning, the paleness just beginning to appear in the east, and being stopped on a roadblock on the bypass, where it joined the Lewes road. It was the night that the IRA had bombed the Tory party conference at the Grand Hotel, and everyone leaving town was being stopped and questioned. I had no idea what had happened, and the policeman didn't tell me. As I explained where I had been, I watched the police coaches hurtling back westwards out of Kent, away from the miners' strike.
When I had made my life less complicated, I used to cycle around the Sussex lanes, finding lonely churches and sitting in them. When I'd lived in Sheffield, I liked to wander up on to the moors, perhaps to Bradfield, where the church looks out on an empty sky. Standing in its doorway took me out of the world altogether, and was the first time I experienced that sense of communion with the past. St Mary Magdalene, Withersdale, reminded me a bit of Bradfield, although busy Suffolk is much noisier than the peace around Sheffield. Here was an ancient space, plainly Norman in origin, that had stood here stubbornly while the world changed around it. Wars had come and gone, times of great prosperity had warmed it and depressions had made it cold again. Disease and famine had emptied it, until the irrepressible energy of human activity had restored it to life. And it was still here, so unlike our own transitory existences. But perhaps there is a resilience in stone that reflects the human spirit.
What would I have found most extraordinary back then, on the south coast? That we would now have known ten years of relative peace in Ireland? That the time of the Tories would finally come to an end, and it would be hard to imagine them ever regaining power? That I would be married with children in East Anglia? I think I would have found the Tories being out of power least believable.
I had been looking forward to reaching Withersdale for several years, and it had increasingly become the sole quest of the day, like people who set out on a journey to see with their own eyes some city they have always longed to visit, and imagine that they can taste in reality what has charmed their fancy.
Everybody who writes about it seems to like it, Mortlock calling it a dear little church, Simon Jenkins thought it unusually atmospheric, and Arthur Mee writes as though he actually visited the place for a change, and curiously mentions half a dozen pathetic old benches... which once held an honoured place in God's house and are now a shelter from the sun for a few of God's sheep, which is typical of barmy Arthur.
The church sits right beside the busy Halesworth to Harleston road, which you wouldn't expect from its reputation for being remote and peaceful. Incidentally, this is a road I always find difficult when I'm cycling, since it bends and twists through high Suffolk, and you can never be entirely clear about which way it is heading, and several times I have made the mistake of absent-mindedly turning for Harleston when I wanted Halesworth, and so on. Withersdale was the last piece of the jigsaw in north east Suffolk for me; I had visited every single other medieval church beyond the curve that connects Diss in Norfolk to Halesworth, and then the sea.
It was a crisp, bright afternoon towards the end of February, and my next stop after Withersdale would be the railway station at Halesworth, where I planned to catch the train that left at 4.30pm, en route from Lowestoft to Ipswich. Before Halesworth, the train would pass through Beccles, where I had stepped off of it earlier that morning, and cycled off to visit the churches of Worlingham, Mettingham and Shipmeadow workhouse. It was after this that I had made the somewhat convoluted journey through the Saints to reach Mendham in the early afternoon. Each of the Saints is an event, as if a counterpoint to the time it takes to travel through them, creating a history, a tradition of the distance, each one connected to and yet significantly different from the others, and sometimes events can overtake history and change its course, as I had discovered.
Now, I was nine miles from Halesworth, with less than an hour to go before the train left, which would give me time to visit Withersdale, but would concentrate my mind, since the 4.30pm train was the last that I could reasonably catch, having no lights, and needing to cycle a further two miles from the station when I arrived in Ipswich.
So, if I was to decide that the setting or interior of St Mary Magdalene were in any way timeless, this would have to be set against a pressing urgency - or, if not quite an urgency, a sense that an urgency would be created if I did not remain aware of the passing of time.
I stepped through the gate into the sloping churchyard, passing 18th and 19th century headstones as I walked to the east of the building. Here, I discovered that the church was not entirely rendered rubble, for the east wall had been partly rebuilt in red brick, and the window frame above was made of wood, which would be a memory of times past, and a hint of things to come.
The south side of the building was dappled in winter sunlight, and I remembered how Arthur Mee had found this church surrounded by elm trees, and how their leaves must have sent shadows scurrying along this wall, and how the sunlight had been washing it for generations. I wondered if there could be some kind of photographic effect, perhaps caused by chemicals in the rendering responding to the photons in the sunlight, and I remembered how Proust had watched from his curtained apartment the streets below, imagining scenes into stillness. I thought of my own small world, my transitory journey, and how this would be a blink of an eye, a relative stillness in comparison to the long centuries the wall had stood, and how everything I cared about, my passions, hopes and fears, signified nothing beside it.
I looked up at the pretty weather-boarded turret, and the little porch below. Although the church is visibly Norman in construction, the turret and porch have a later historical resonance, because they were the gift of William Sancroft, later to be Archbishop of Canterbury, who in the long years of the 17th century Commonwealth lived at nearby Fressingfield, during the time that the episcopal government of the Church of England was supressed.
Fressingfield was his native village, but Fressingfield church is a medieval wonder, and it is not too fanciful to imagine that Sancroft made St Mary Magdalene his quiet project, although of course it cannot be the work of one man, or even one generation or epoch, but his touch must have fallen firmly here.
I stepped inside to a cool light suffusing the nave and chancel, and I climbed up to the tiny gallery at the west end to look down on the space below. St Mary Magdalene is a relatively unspoiled prayerbook church, almost entirely of the 17th century, with some sympathetic Victorian additions. The pulpit is against the north wall as at All Saints South Elmham, to take full advantage of the theatrical sunlight from the windows in the south wall. The pulpit is tiny, barely two feet across, and the benches face it, and so do the box pews to south and east.
The woodwork is mellow, breathing a calmness into the silence, while the chancel beyond is gorgeous, a tiny altar surrounded by three-sided rails sitting beneath the elegant window, two brass vases of pussywillow sweet upon its cloth. I stood for some time looking down, and then descended, finding a superb font carved with a tree of life and a grinning face. It may be Norman, it may be older. It is set upon a modern brick base, but even this is fitting, as are the benches with strange ends, with a hole for the candlepricks, and I ran my hand over the golden curve, an eroticism stirring in the memory as the scent of flowers in a window splay touched my senses, an echo of a spring evening some twenty years before, when I had first ever thought myself in love, and this came to me now.
There was a crisp confidence to this building; it was expressed in the curious elegance of the 17th century English Church which had furnished it that, despite so many traumas, had finally come to represent the simplicity of the Puritans, the seemliness of the Anglicans, and that was the Elizabethan Settlement of the previous century fulfilled. Here Sancroft waited, while the world turned upside down around him, and then Cromwell died, and so too did the Puritan project; Sancroft became Dean of St Paul's Cathedral in London, witnessing its destruction by fire in 1666, and overseeing its complete rebuilding in the classical style, and such a contrast with St Mary Magdalene it must have made that perhaps he sometimes wished he was back here. A High Anglican, he crowned the Catholic James II with some misgivings, but then refused to recognise the Protestant coup of William III in 1688, returning once more to Suffolk, where he died.
I sat in the shadowed pew and felt the distant beat, the quiet trick of history turned and played. I thought of the certainty that this interior represented, the triumph of the will, of belief over mystery, and how the rationalist, superstitious 18th century worshippers here could not have conceived of the great sacramental fire that would one day flame out of Oxford and lick them clean.
I sat there, long enough to forget that I must of necessity move on, and the place began to cast a spell which I thought mostly due to the light, which was becoming pale as the sun faded beyond the distant trees, or perhaps the silence, but I knew in fact it was because of the matter on my mind.
You see, there's another thing. A few days before my visit to Withersdale I had spent a weekend abroad with three female friends, one of whom I felt increasingly drawn to, to the extent that I wondered if anything might come of it. This was also on my mind as I sat in the neat coolness of St Mary Magdalene, looking at the pussy willows in the altar vases, and talking to someone, possibly God.
How to understand flowers on altars, I wonder. How the 18th century puritans who furnished this place would be appalled! And yet they were perfect, as if the entire building had been constructed and furnished for them to be placed here, on this day, at this time, with the late afternoon light glancing down the hillside and leading my gaze to the brass vases. What did they mean to me, in comparison with their meaning for the people who placed them there? I ought to mention that the friends I went away with were all younger then me, at least twelve years, and it is to my great delight how younger people reinvent the world I think I understand, just as I must have done, and still do for people that much older than me. This constant process of reinterpretation must be immensely annoying for those who think they have grown old and wise, but I rejoice in it; it is a beautiful chaos, and keeps the world fresh and new, and history could not exist without it. By history, I mean of course the gradual process of constant change, which was also Newman's definition of the word tradition, rather than anything about dates and famous people.
So I sat there, and wondered if I should try and make something happen with the woman I mentioned, if I should tell her how I felt, and discover if what seemed to be the case was actually so, and so as I sit here now, writing this, I know the full story, and how it finally ended some weeks later, and this makes complete the circle from the moment I crossed the Waveney at Mendham, putting in chain an irrevokable sequence that would lead me here now to this computer keyboard, on this sunny spring evening in Ipswich. In A L'ombre des Jeunes Filles en Fleurs, Proust remembers crossing France by train at night, and the dislocation and alienation of being hurtled through an invisible, unfamiliar landscape. He cannot sleep, and in the middle of the night the train stops in a secret valley, far from the nearest town, perhaps because there is a station, or because the track is blocked, I don't remember. He opens the carriage window; it is a hot, sultry night.
Suddenly, a woman appears from the nearest cottage, with a jug of coffee, and he watches her give the coffee to a group of passengers, or perhaps they were the men removing the blockage, which I think was a tree, but may have been an animal of some kind, or perhaps it was to do with a swollen river. Proust thinks of her life in this lost valley ...from which its congregated summits hid the rest of the world, she could never see anyone save those in the trains which stopped for a moment only.
She moves back down the track, and gives the narrator some coffee. Wordlessly, he drinks it, returns the bowl, and the train starts to move, and he watches her silently as she recedes into the blackness, not knowing where he is, and only being certain that he will never see her again.
Instantly, the day is magnified, signified: Il faisait grand jour maintenant, says the narrator, je m'eloignais de l'aurore... This is history, thousands of these events, infuriatingly disparate and yet somehow connected. And this is so for everyone, for millions of us. I think now of Withersdale, and see connections ramifying, spiralling outwards, always becoming endless.
thumbshifter mounted on the seatstay. only problematic if you keep pushing after it's in top gear, then it twists on the bolt. Also, awkward to shift while riding.
The terms San, Khwe, Sho, Bushmen and Basarwa have all been used to refer to the hunter-gatherer peoples of southern Africa. Each of these terms has a problematic history, as they have been used by outsiders to refer to them, often with pejorative connotations. The individual groups identify by names such as Ju/'hoansi and !Kung (the punctuation characters representing different click consonants), and most call themselves by the term Bushmen when referring to themselves collectively.
The different San language groups of Namibia met in late 1996 and agreed to allow the general term San to designate them externally. This term was historically applied by their ethnic relatives and historic rivals, the Khoikhoi. This term means outsider in the Nama language, and was derogatory because it distinguished the Bushmen from what the Khoikhoi called themselves, namely, the First People.Western anthropologists adopted San extensively in the 1970s, where it remains preferred in academic circles. The term Bushmen is widely used, but opinions vary on whether it is appropriate because it is sometimes viewed as pejorative.
In South Africa, the term San has become favored in official contexts, and is included in the blazon of the new national coat-of-arms; Bushman is considered derogatory by some groups. Angola does not have an official term for the San, but they are sometimes referred to as Bushmen, Kwankhala, or Bosquímanos (the Portuguese term for Bushmen). In Lesotho they're referred to as Baroa, which is where the Sesotho name for south, Boroa, comes from. Neither Zambia nor Zimbabwe have official terms, although in the latter case the terms Amasili and Batwa are sometimes used. In Botswana, the officially used term is Basarwa, where it is partially acceptable to some Bushmen groups, although Basarwa, a Tswana language label, also has negative connotations. The term is a class 2 noun (as indicated by the "ba-" class marker), while an older class 6 variant, Masarwa, is now almost universally considered offensive.
Going back through some photos from a few years ago that I never finished processing. This was a problematic shot, putting the sun behind the statue, but it worked out OK.
St Andrew's has been a bugbear of mine, it is a unusual looking Kentish church, a short drive from my house, and yet I have found it always locked.
I was now on a run of successes and so hoped to find it open for the riders and striders, and for me too.
I parked hard against the high bank beside the road, parking here is always problematic. You approach the church up steep steps, and from the lesser used side, I did not know if the door would be open, but I could hear voices.
I was in luck, sitting outside in the warm sunshine was a warden, apparently waiting for his wife to relieve his time on duty, but I was still greeted warmly and encouraged to go inside, as if that was necessary.
St Andrews sits in a quiet corner of a quiet village. The main Dover to Sandwich road is a couple of hundred yards away, but you can just hear the sounds of the countryside. Attractive houses and cottages huddle together on the other side of the road, and once in the small churchyard, you can look down on them.
St Andrew's has a small squat tower, and so is un-Kentish, but conforms to the usual Norman two cell layout, and once inside, feels ancient, much thanks to the sympathetic improvements done during the 19th century.
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A dark and atmospheric church on a steep hill above the village-end. Built of flint with stone and brick work of later periods it has changed little in a hundred years. The Victorian benefactors who refurnished the church did us a great favour – keeping the best of the old whilst giving us the best of the new. Most windows are by Kempe and some are uncommonly good – especially King David in the low side window of the nave. Both nave altars had their own arch and window and the Victorian Rood Screen creates a medieval effect. In the chancel is a fine late medieval brass to one of the owners of Dane Court – the big house of the village, because it has always been on the wall it is in pristine condition. The gorgeous reredos by Powell’s showing Christ the Alpha and Omega is especially fine. Outside the gate is a good set of village stocks!
www.kentchurches.info/church.asp?p=Tilmanstone
The church, which is dedicated to St. Andrew, is a small mean building, consisting of a body and chancel, with a square tower at the west end, very low, but formerly higher, having been taken down a few years ago; there is one bell in it. In the chancel, against the east wall, is a brass plate, on it are the figures of a man and woman, on his side one son, on her's three daughters, all kneeling, with the arms of Fogg, with a label of three points, impaling Sackville, with a crescent, for Richard Fogg, esq. and Anne his wife; he died in 1598. A gravestone for Richard Fogg, esq. father of fourteen children, famous for his poetry, and skill in heraldry, obt. 1680. A gravestone for Jane, daughter of the Rev. Strangford Viol, late rector of Upminster, in Essex, and Jane his wife, daughter of Richard Fogg, esq. obt. 1719; she married Edward Jacob, surgeon, of Canterbury, who died in 1756. In the east window are three shields of painted glass; the first, the field gone, On a chief, azure, three lions rampant, or; on the sides in black letter, Sir John Lisle, knt. The field was probably or; second, Gules, a cross, argent; third, azure, a bend cotized, argent, between six martlets of the second, under which was formerly this legend, Orate p aia Wi. Tonge, now obliterated. In the north window are remaining four figures; first, a man in armour with a shield, having a plain cross on it, on his breast, in the attitude of thrusting a lance through the jaws of a beast lying at his feet; probably, by the cross designed for St. George; second, a young man crowned; third, an older man crowned, with a globe and sceptre in his hands, and seemingly weeping; fourth, an antient man kneeling, full bearded, on his shoulder a child holding a globe and sceptre, to which he is looking up. In the south window is the figure of a man bearded, with a palmer's bonnet on, and staff, holding in his right hand a book. In the body of the church, a marble monument against the north wall, near the chancel, and inscription, shewing that in the vault underneath are deposited the remains of Michael Hatton, esq. of Dane-court, obt. 1776; also Mrs. Alice Hatton, his widow, obt. 1791; arms, Azure, a chevron, between three wheat sheaves, or, impaling gules, three lilies, argent, stalked and leaved, vert. A monument against the same wall for Thomas Michael Tierney, late student of Brazen Noze college, Oxford, and son of Thomas Tierney, of London, by Savine his wife, obt. 1770, at Arras, in France, on his return to England, æt. 19. On seven different gravestones are memorials for the Smiths, resident at Thornton, from the year 1632 to 1664. In the windows of this church were formerly much more painted glass, both of figures and coats of arms.
This church was antiently part of the possessions of the knights hospitallers of St. John of Jerusalem, to whom it was appropriated by archbishop Langton, about the end of king John's reign; the archbishop reserving to himself and successors, the nomination and institution of a vicar, and at the same time he endowed the vicarage, decreeing that the vicar should receive the whole altarage, and the moiety of all the tithes belonging to this church, and a certain messuage, &c. belonging to it; (fn. 3) in which state the appropriation and vi carage of this church remained until the dissolution of the above order, in the 32d year of king Henry VIII.'s reign, when they both came into the king's hands, and remained there till the year 1558, being the last of Philip and Mary, when the advowson of the vicarage was granted among others to the archbishop; and the appropriation likewise in the third year of queen Elizabeth, this rectory being then valued at six pounds per annum; since which both the appropriation and advowson have remained part of the possessions of the see of Canterbury, the archbishop being now possessed of them. The vicarage of Tilmanstone is valued in the king's book at 7l. 12s. 6d. It is now a discharged living, and is of the yearly value of forty-five pounds. In 1588 here were one hundred and nine communicants, in 1640 there were the like number of communicants, and it was valued at fifty pounds. In 1740 it was of the value of sixty pounds.
Archbishop Wake, in 1719, on the petition of Nicholas Carter, vicar of this church, gave licence for him to take down the old vicarage-house and to erect a new one. (fn. 4) This vicarage is at present endowed with one half of the great tithes, with a vicarage-house, and garden only, for the vicar's use. The remaining half of the great tithes belongs to the parsonage, with twenty-four acres of glebe land, held on a beneficial lease from the archbishop, by the two sons of the late Mr. John Curling, of Ham. There are fifteen acres of land in this parish allotted as a glebe to Eastry parsonage.
In the parish register (the antient part of it) are the names of Cocks, Fogg, very numerous, Arden, Willford, Billingsley, Bargrave, Pattinson, Burville, Capell, Boys, Picks, and Ower.
I have passed St Mary a number of times since travelling to see the orchids at a nearby reserve. So with some time to kill a couple of weeks ago, I decide to call in.
The church is nearer to the village of Metfield than the one it is parish church for, and parking was problematic, as the church is off the main road, and the small houses and farms that make this part of Withersdale all had rather unwelcoming do not park here signs, and nearer the church, do not park on the grass signs. So where doe the visitor who arrives by car actually park? I ended up on the verge of the B road that passes close by, but the unwelcoming nature of the area had put me in a bad mood.
St mary is a small and simple church, a small bellcote at the west end, a fine ancient font on a new pedestal, some small but old pews and a fine roof.
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(Introduction: Back in 2002, Withersdale was the 500th church on the Suffolk Churches site. You might say that the end of the journey was in view. I had recently had a conversation with some friends about writing parodies, using the style of other authors for those things we would have written anyway. One friend, a teacher, claimed to have written an entire school report in the style of Raymond Chandler. Some writers are easy to replicate - TS Eliot and Hemingway, for example - but it is harder to sustain a parody when the parodied writer is best known for going on at length. I said I'd have a go at Proust, which I did here, and James Joyce for church 501, Bungay St Mary. It's not for me to say how successful the parodies are, although the Joyce one has been complimented kindly by some of the man's fans. Nobody has ever said anything about the Withersdale parody - perhaps more people read Joyce than Proust, I don't know. In 2007, when I began revisiting Suffolk churches to replace the old photographs I had taken with brand spanking new digital ones, I came back to Withersdale. Unfortunately, I got here at the dullest hour on a dull day, and so the exteriors are not what I had hoped for. Still, that's a good excuse to go back again. As for the text, I have not seen any reason to change it, other than to add one hyperlink to a page on the Norfolk Churches site. I realise that this will be an annoyance for anyone wanting to find out more about Withersdale and its church. For this, I apologise.)
2002: For a long time, I used to read French novels in bed. And then, mid-morning, I'd get up and wander through an industrial wasteland.
I was living in Sheffield, in South Yorkshire, in the years when the coal and steel industries were finally coming to an end, and I'd walk through the battlefields of Brightside and Attercliffe, wondering at the abandoned factories and mills, and the wasted infrastructure, the boarded-up pubs and shops, the graffiti, the row upon row of derelict terraces. One day, I even found an old railway station, the door onto the platform hanging open, the wind howling through the gap into the tunnel, the line going nowhere.
Often, I would imagine what these places had once been like, when they were still alive, for I was not born to this, coming as I did from the flat fields of East Anglia. The first time I saw it all, it was already over. I loved the litany of names: Attercliffe and Brightside I have already mentioned, and there was Eccleshall and Carbrook, Intake and Millhouses. I don't know now if I knew them from visiting them, or only knew them from their names, bold on the fronts of buses.
I would wander alone through the broken streets, gazing up at the brick-faced shells, and imagine them full of activity, and try to decide what this winch had been for, or the platform where the lorries came, or the booth by the gate. This was all the evidence, and this was all I had to go on, as I reconstructed a world I had never seen. And what really interested me was not the places at all, but the people who had once inhabited them; those people who had now gone, but these buildings were once the focus of their lives, and they had known them very differently to the way I was knowing them now.
Using material evidence to reconstruct their activities, I could perhaps begin to understand their lives.
I was thinking about this as I cycled along the Waveney valley - but then something else happened. I had come to Withersdale from Weybread, up on the Norfolk border. In fact, I had reached Weybread from the northern side of the Waveney, since the most direct route from Mendham to Weybread had been across the river into Norfolk, and through the lanes that lead into Harleston. About fifteen years before all this happened, when I was living on the south coast of England, I had had a brief but passionate affair with a girl who came from Alburgh, a Norfolk village on the other side of the border to Mendham. I hadn't thought of this for years, but suddenly seeing the name of the village, which I had never visited, on a road sign, startled me. And then something extraordinary happened. As I sat on my bike, savouring this shock of recognition, an agricultural lorry passed me, and I noticed that the name of the town painted on the side of the lorry was the same south coast town where this occured.
I was still wondering at this as I threaded through the back lanes between Weybread and Withersdale, a world away from the post-industrial ruins of South Yorkshire, or the misery of the south coast, for I had not often been happy there, and never wish to be so poor or so far from home again. When I moved to the south, I had not many months since finished an increasingly pointless relationship that should have stopped after six months, and unfortunately went on for another two years. My habit of reading Proust in bed had come towards the end of this; that, and wandering around east Sheffield, were, I think, displacement activities of a kind, not only to avoid spending too much time with her, but also to avoid doing anything about it. It also had much to do with me leaving Sheffield shortly afterwards. It was a year later that I moved to the south coast, and I was already seeing the girl who would become my wife. And then I met this woman from a Norfolk village shortly after I arrived in the unfamiliar coastal town, in the warmest October of the century. The leaves were only just beginning to colour and fall, and I remembered the way the woods rode the Downs, and the way the fog hid all day in the valleys.
And then I thought, well, it must have been more than fifteen years ago, because I could remember leaving her bed in the early hours of one Friday morning, the paleness just beginning to appear in the east, and being stopped on a roadblock on the bypass, where it joined the Lewes road. It was the night that the IRA had bombed the Tory party conference at the Grand Hotel, and everyone leaving town was being stopped and questioned. I had no idea what had happened, and the policeman didn't tell me. As I explained where I had been, I watched the police coaches hurtling back westwards out of Kent, away from the miners' strike.
When I had made my life less complicated, I used to cycle around the Sussex lanes, finding lonely churches and sitting in them. When I'd lived in Sheffield, I liked to wander up on to the moors, perhaps to Bradfield, where the church looks out on an empty sky. Standing in its doorway took me out of the world altogether, and was the first time I experienced that sense of communion with the past. St Mary Magdalene, Withersdale, reminded me a bit of Bradfield, although busy Suffolk is much noisier than the peace around Sheffield. Here was an ancient space, plainly Norman in origin, that had stood here stubbornly while the world changed around it. Wars had come and gone, times of great prosperity had warmed it and depressions had made it cold again. Disease and famine had emptied it, until the irrepressible energy of human activity had restored it to life. And it was still here, so unlike our own transitory existences. But perhaps there is a resilience in stone that reflects the human spirit.
What would I have found most extraordinary back then, on the south coast? That we would now have known ten years of relative peace in Ireland? That the time of the Tories would finally come to an end, and it would be hard to imagine them ever regaining power? That I would be married with children in East Anglia? I think I would have found the Tories being out of power least believable.
I had been looking forward to reaching Withersdale for several years, and it had increasingly become the sole quest of the day, like people who set out on a journey to see with their own eyes some city they have always longed to visit, and imagine that they can taste in reality what has charmed their fancy.
Everybody who writes about it seems to like it, Mortlock calling it a dear little church, Simon Jenkins thought it unusually atmospheric, and Arthur Mee writes as though he actually visited the place for a change, and curiously mentions half a dozen pathetic old benches... which once held an honoured place in God's house and are now a shelter from the sun for a few of God's sheep, which is typical of barmy Arthur.
The church sits right beside the busy Halesworth to Harleston road, which you wouldn't expect from its reputation for being remote and peaceful. Incidentally, this is a road I always find difficult when I'm cycling, since it bends and twists through high Suffolk, and you can never be entirely clear about which way it is heading, and several times I have made the mistake of absent-mindedly turning for Harleston when I wanted Halesworth, and so on. Withersdale was the last piece of the jigsaw in north east Suffolk for me; I had visited every single other medieval church beyond the curve that connects Diss in Norfolk to Halesworth, and then the sea.
It was a crisp, bright afternoon towards the end of February, and my next stop after Withersdale would be the railway station at Halesworth, where I planned to catch the train that left at 4.30pm, en route from Lowestoft to Ipswich. Before Halesworth, the train would pass through Beccles, where I had stepped off of it earlier that morning, and cycled off to visit the churches of Worlingham, Mettingham and Shipmeadow workhouse. It was after this that I had made the somewhat convoluted journey through the Saints to reach Mendham in the early afternoon. Each of the Saints is an event, as if a counterpoint to the time it takes to travel through them, creating a history, a tradition of the distance, each one connected to and yet significantly different from the others, and sometimes events can overtake history and change its course, as I had discovered.
Now, I was nine miles from Halesworth, with less than an hour to go before the train left, which would give me time to visit Withersdale, but would concentrate my mind, since the 4.30pm train was the last that I could reasonably catch, having no lights, and needing to cycle a further two miles from the station when I arrived in Ipswich.
So, if I was to decide that the setting or interior of St Mary Magdalene were in any way timeless, this would have to be set against a pressing urgency - or, if not quite an urgency, a sense that an urgency would be created if I did not remain aware of the passing of time.
I stepped through the gate into the sloping churchyard, passing 18th and 19th century headstones as I walked to the east of the building. Here, I discovered that the church was not entirely rendered rubble, for the east wall had been partly rebuilt in red brick, and the window frame above was made of wood, which would be a memory of times past, and a hint of things to come.
The south side of the building was dappled in winter sunlight, and I remembered how Arthur Mee had found this church surrounded by elm trees, and how their leaves must have sent shadows scurrying along this wall, and how the sunlight had been washing it for generations. I wondered if there could be some kind of photographic effect, perhaps caused by chemicals in the rendering responding to the photons in the sunlight, and I remembered how Proust had watched from his curtained apartment the streets below, imagining scenes into stillness. I thought of my own small world, my transitory journey, and how this would be a blink of an eye, a relative stillness in comparison to the long centuries the wall had stood, and how everything I cared about, my passions, hopes and fears, signified nothing beside it.
I looked up at the pretty weather-boarded turret, and the little porch below. Although the church is visibly Norman in construction, the turret and porch have a later historical resonance, because they were the gift of William Sancroft, later to be Archbishop of Canterbury, who in the long years of the 17th century Commonwealth lived at nearby Fressingfield, during the time that the episcopal government of the Church of England was supressed.
Fressingfield was his native village, but Fressingfield church is a medieval wonder, and it is not too fanciful to imagine that Sancroft made St Mary Magdalene his quiet project, although of course it cannot be the work of one man, or even one generation or epoch, but his touch must have fallen firmly here.
I stepped inside to a cool light suffusing the nave and chancel, and I climbed up to the tiny gallery at the west end to look down on the space below. St Mary Magdalene is a relatively unspoiled prayerbook church, almost entirely of the 17th century, with some sympathetic Victorian additions. The pulpit is against the north wall as at All Saints South Elmham, to take full advantage of the theatrical sunlight from the windows in the south wall. The pulpit is tiny, barely two feet across, and the benches face it, and so do the box pews to south and east.
The woodwork is mellow, breathing a calmness into the silence, while the chancel beyond is gorgeous, a tiny altar surrounded by three-sided rails sitting beneath the elegant window, two brass vases of pussywillow sweet upon its cloth. I stood for some time looking down, and then descended, finding a superb font carved with a tree of life and a grinning face. It may be Norman, it may be older. It is set upon a modern brick base, but even this is fitting, as are the benches with strange ends, with a hole for the candlepricks, and I ran my hand over the golden curve, an eroticism stirring in the memory as the scent of flowers in a window splay touched my senses, an echo of a spring evening some twenty years before, when I had first ever thought myself in love, and this came to me now.
There was a crisp confidence to this building; it was expressed in the curious elegance of the 17th century English Church which had furnished it that, despite so many traumas, had finally come to represent the simplicity of the Puritans, the seemliness of the Anglicans, and that was the Elizabethan Settlement of the previous century fulfilled. Here Sancroft waited, while the world turned upside down around him, and then Cromwell died, and so too did the Puritan project; Sancroft became Dean of St Paul's Cathedral in London, witnessing its destruction by fire in 1666, and overseeing its complete rebuilding in the classical style, and such a contrast with St Mary Magdalene it must have made that perhaps he sometimes wished he was back here. A High Anglican, he crowned the Catholic James II with some misgivings, but then refused to recognise the Protestant coup of William III in 1688, returning once more to Suffolk, where he died.
I sat in the shadowed pew and felt the distant beat, the quiet trick of history turned and played. I thought of the certainty that this interior represented, the triumph of the will, of belief over mystery, and how the rationalist, superstitious 18th century worshippers here could not have conceived of the great sacramental fire that would one day flame out of Oxford and lick them clean.
I sat there, long enough to forget that I must of necessity move on, and the place began to cast a spell which I thought mostly due to the light, which was becoming pale as the sun faded beyond the distant trees, or perhaps the silence, but I knew in fact it was because of the matter on my mind.
You see, there's another thing. A few days before my visit to Withersdale I had spent a weekend abroad with three female friends, one of whom I felt increasingly drawn to, to the extent that I wondered if anything might come of it. This was also on my mind as I sat in the neat coolness of St Mary Magdalene, looking at the pussy willows in the altar vases, and talking to someone, possibly God.
How to understand flowers on altars, I wonder. How the 18th century puritans who furnished this place would be appalled! And yet they were perfect, as if the entire building had been constructed and furnished for them to be placed here, on this day, at this time, with the late afternoon light glancing down the hillside and leading my gaze to the brass vases. What did they mean to me, in comparison with their meaning for the people who placed them there? I ought to mention that the friends I went away with were all younger then me, at least twelve years, and it is to my great delight how younger people reinvent the world I think I understand, just as I must have done, and still do for people that much older than me. This constant process of reinterpretation must be immensely annoying for those who think they have grown old and wise, but I rejoice in it; it is a beautiful chaos, and keeps the world fresh and new, and history could not exist without it. By history, I mean of course the gradual process of constant change, which was also Newman's definition of the word tradition, rather than anything about dates and famous people.
So I sat there, and wondered if I should try and make something happen with the woman I mentioned, if I should tell her how I felt, and discover if what seemed to be the case was actually so, and so as I sit here now, writing this, I know the full story, and how it finally ended some weeks later, and this makes complete the circle from the moment I crossed the Waveney at Mendham, putting in chain an irrevokable sequence that would lead me here now to this computer keyboard, on this sunny spring evening in Ipswich. In A L'ombre des Jeunes Filles en Fleurs, Proust remembers crossing France by train at night, and the dislocation and alienation of being hurtled through an invisible, unfamiliar landscape. He cannot sleep, and in the middle of the night the train stops in a secret valley, far from the nearest town, perhaps because there is a station, or because the track is blocked, I don't remember. He opens the carriage window; it is a hot, sultry night.
Suddenly, a woman appears from the nearest cottage, with a jug of coffee, and he watches her give the coffee to a group of passengers, or perhaps they were the men removing the blockage, which I think was a tree, but may have been an animal of some kind, or perhaps it was to do with a swollen river. Proust thinks of her life in this lost valley ...from which its congregated summits hid the rest of the world, she could never see anyone save those in the trains which stopped for a moment only.
She moves back down the track, and gives the narrator some coffee. Wordlessly, he drinks it, returns the bowl, and the train starts to move, and he watches her silently as she recedes into the blackness, not knowing where he is, and only being certain that he will never see her again.
Instantly, the day is magnified, signified: Il faisait grand jour maintenant, says the narrator, je m'eloignais de l'aurore... This is history, thousands of these events, infuriatingly disparate and yet somehow connected. And this is so for everyone, for millions of us. I think now of Withersdale, and see connections ramifying, spiralling outwards, always becoming endless.
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
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רפי פרץ צייר אמן ישראלי ראליסטי ראליסטים הראליסטי הראליסטים הריאליסטים הריאליסטי ריאליסטי פיגורטיבי הפיגורטיבי פיגורטיבית הפיגורטיבית דיוקן הדיוקן הדיוקנאות בדיוקן ודיוקן מדיוקן לדיוקן דיוקנאות ודיוקנאות מדיוקנאות לדיוקנאות מדיוקנאות פנים הפנים פני עכשווי מודרני הצייר הישראלי העכשווי המודרני אמנות ישראלית עכשווית מודרנית האמנות הישראלית העכשווית המודרנית אומנות העכשוויות הישראליות העכשוויות המודרניות ציור ציורים הציור הציורים וציור וציורים לציור לציורים מציור מציורים מצייר מציירים ומצייר ומציירים שמצייר שמציירים של עם גדול גדולים הגדול הגדולים והגדול והגדולים תערוכה תערוכות התערוכה התערוכות והתערוכה והתערוכה לתערוכה לתערוכות גלריה גלריות והגלריה והגלריות הגלריה הגלריות לגלריה לגלריות מהגלריה מהגלריות אדום כתום צהוב ירוק כחול סגול שחור לבן האדום הכתום הצהוב הירוק הכחול השחור הסגול הלבן שחורים לבנים אדומים כתומים צהובים ירוקים סגולים האדומים הכתומים הצהובים הירוקים הסגולים השחורים הלבנים צבעים צבע הצבעים הצבע בצבעים בצבע לצבע לצבעים והצבע והצבעים צובע צובעים הצובע הצובעים האמן האמנים האומנים לאמנים לאומנים והאומנים ציירים הציירים והציירים לציירים מהציירים מהאמנים אומנות האמנות באמנות לאמנות ואמנות באומנות לאומנות והאומנות אמנותי האמנות האומנותי האומנות תערוכה תערוכות התערוכה התערוכות הגלריה הגלריות בגלריה בגלריות והגלריה והגלריות מהגלריה מהגלריות מהתערוכה מהתערוכות חדש חדשני החדש החדשני חדשנית החדשנית מקורי המקורי המקורית מקורית מיוחד המיוחד המיוחדים מיוחדים המפורסמים המפורסם מפורסם מפורסמים בישראל ישראל וישראל מלאי בציורי ציורי וציורי לציורי מציורי אקריליק באקריליק על בד קנווס קנבס קנוס בקנווס בדים חזקים עזים החזקים העזים לבית לסלון למשרד בית סלון משרד לבתים למשרדים משרדים בתים למכירה מכירה המכירה מכירות מוכר המוכר קונה הקונה קונים הקונים בקנייה במכירה פומבית הפומבית לרכוש רכוש ברכישה ישירה
realism art realistic painting رئالیسم هنر نقاشی واقعی Realismus Kunst realistische Malerei realisme art realistische schilderkunst realismo da arte da pintura realista 现实主义艺术的现实主义绘画 رئالیسم هنر نقاشی واقعی Realismus Kunst realistische Malerei realisme art realistische schilderkunst
raphael perez rafi peretz israeli painter artist painters artists artwork artworks fine art colorful colorist colorfull israel picture pictures image flickr flickriver hive mind interesting tagged bizmakebiz photos images large big size painting paintings beautiful amazing famous realism realistic portrait portraits face figurative faces
The "new" order on Arriva's routes 86 and 87 in Leicester. This Alexander ALX400 bodied DAF DB250 was new to Arriva London, as fleet number DLA170, in April 2000. It has just entered service at Wigston depot, in Leicestershire, where it has ousted a 2 year old Enviro 200 single-decker. It's a bit of a kick in the teeth bringing in vehicles which are 12 years senior than those they're replacing and the reason isn't altogether clear, but I would speculate that it's one (or a combination) of the following:
1) Passenger numbers are too high on the routes for the Enviro 200s to cope with (assuming the timetable is reliable).
2) The timetable is not robust enough to deliver a reliable and punctual service. As a consequence, the buses on the services bunch up meaning that the first little Enviro 200 to turn up takes a hammering. Yes, it's a capacity problem but slightly different from point one as the resources aren't being efficiently used.
3) The traffic calming humps around Eyres Monsell are still problematic to the Enviro 200s, causing damage to skirt panels and the like.
The iBus database tells us that this bus was last used in London service on 25/02/2013, when it worked on route 415 (Tulse Hill - Elephant & Castle via Brixton).
The terms San, Khwe, Sho, Bushmen and Basarwa have all been used to refer to the hunter-gatherer peoples of southern Africa. Each of these terms has a problematic history, as they have been used by outsiders to refer to them, often with pejorative connotations. The individual groups identify by names such as Ju/'hoansi and !Kung (the punctuation characters representing different click consonants), and most call themselves by the term Bushmen when referring to themselves collectively.
The different San language groups of Namibia met in late 1996 and agreed to allow the general term San to designate them externally. This term was historically applied by their ethnic relatives and historic rivals, the Khoikhoi. This term means outsider in the Nama language, and was derogatory because it distinguished the Bushmen from what the Khoikhoi called themselves, namely, the First People.Western anthropologists adopted San extensively in the 1970s, where it remains preferred in academic circles. The term Bushmen is widely used, but opinions vary on whether it is appropriate because it is sometimes viewed as pejorative.
In South Africa, the term San has become favored in official contexts, and is included in the blazon of the new national coat-of-arms; Bushman is considered derogatory by some groups. Angola does not have an official term for the San, but they are sometimes referred to as Bushmen, Kwankhala, or Bosquímanos (the Portuguese term for Bushmen). In Lesotho they're referred to as Baroa, which is where the Sesotho name for south, Boroa, comes from. Neither Zambia nor Zimbabwe have official terms, although in the latter case the terms Amasili and Batwa are sometimes used. In Botswana, the officially used term is Basarwa, where it is partially acceptable to some Bushmen groups, although Basarwa, a Tswana language label, also has negative connotations. The term is a class 2 noun (as indicated by the "ba-" class marker), while an older class 6 variant, Masarwa, is now almost universally considered offensive.
Dharamshala (also Dharamsala) is a city and a municipal council in Kangra district in the Indian state of Himachal Pradesh. It is the district headquarters. It was formerly known as Bhagsu. The Dalai Lama's residence in McLeodGanj and the headquarters of Central Tibetan Administration (the Tibetan government in exile) are in Dharamshala. Dharamshala is 18 kilometres from Kangra.
DESCRIPTION
Dharamshala is a city in the upper reaches of the Kangra Valley and is surrounded by dense coniferous forest consisting mainly of stately Deodar cedar trees. The suburbs include McLeodGanj, Bhagsunath, Dharamkot, Naddi, ForsythGanj, Kotwali Bazaar (the main market), Kaccheri Adda (government offices such as the court, police, post, etc.), Dari, Ramnagar, Sidhpur, and Sidhbari (where the Karmapa is based).
The village of McLeodGanj, lying in the upper reaches, is known worldwide for the presence of the Dalai Lama. On 29 April 1959, the 14th Dalai Lama (Tenzin Gyatso) established the Tibetan exile administration in the north Indian hill station of Mussoorie. In May 1960, the Central Tibetan Administration (CTA) was moved to Dharamshala.
Dharamshala is the centre of the Tibetan exile world in India. Following the 1959 Tibetan uprising there was an influx of Tibetan refugees who followed the 14th Dalai Lama. His presence and the Tibetan population has made Dharamshala a popular destination for Indian and foreign tourists, including students studying Tibet.
One of the main attractions of Dharamshala is Triund hill. Jewel of Dharamshala, Triund is one day trek at the upper reaches of McLeodGanj, about 9 km from McLeodGanj.
ETYMOLOGY
Dharamshala (Devanagari: धर्मशाला; ITRANS: Dharmashaalaa; IAST: Dharmaśālā) is a Hindi word (derived from Sanskrit) that is a compound of dharma (धर्म) and shālā (शाला). A loose translation into English would be 'spiritual dwelling' or, more loosely, 'sanctuary'. Rendering a precise literal translation into English is problematic due to the vast and conceptually rich semantic field of the word dharma and the cultural aspect of India.
In common Hindi usage, the word dharamshala refers to a shelter or rest house for spiritual pilgrims. Traditionally, such dharamshalas (pilgrims' rest houses) were commonly constructed near pilgrimage destinations (often in remote areas) to give visitors a place to sleep for the night. When the first permanent settlement was created in the place now called Dharamshala, there was one such pilgrims' rest house on the site, and the settlement took its name from that dharamshala.
HISTORY
BEFORE THE RAJ
From the earliest times until the British Raj, Dharamshala and its surrounding area was ruled by the Katoch Dynasty of Kangra. The Katoch Dynasty is said to be the oldest serving Royal Family in the world. The Royal Family still keeps a residence in Dharamshala, known as 'Clouds End Villa'.
The indigenous people of the Dharamshala area (and the surrounding region) are the Gaddis, a predominantly Hindu group who traditionally lived a nomadic or semi-nomadic (transhumant) lifestyle. Due to the lack of permanent settlements in the area, some Gaddis lost their seasonal pastures and farmland when the British and the Gurkhas arrived to settle.
SETTLESMENT BY THE BRITISH AND THE GURKHAS
In 1848, the area now known as Dharamshala was annexed by the British.
"Dharamsāla lies on a spur of the Dhaola Dhār, 16 miles north-east of Kāngra, in the midst of wild and picturesque scenery. It originally formed a subsidiary cantonment for the troops stationed at Kāngra, and was first occupied as a station in 1849, when a site was required for a cantonment to accommodate a Native regiment which was being raised in the District. A site was found upon the slopes of the Dhaola Dhār, in a plot of waste land, upon which stood an old Hindu resthouse, or dharmsāla, whence the name adopted for the new cantonment. The civil authorities, following the example of the regimental officers, and attracted by the advantages of climate and scenery, built themselves houses in the neighbourhood of the cantonment; and in 1855 the new station was formally recognised as the head-quarters of the [Kāngra] District."
In 1860, the 66th Gurkha Light Infantry was moved from Kangra, Himachal Pradesh to Dharamshala, which was at first made a subsidiary cantonment. An ideal position for the new base was found on the slopes of the Dhauladhar Hills, near the site of a Hindu sanctuary, or Dharamshala, hence the name of the town. The Battalion was later renamed the historic 1st Gurkha Rifles, this was the beginning of the legend of the Gurkhas, also known as the 'Bravest of the Brave'. Consequently, fourteen Gurkha platoon villages grew from this settlement, and exist to this day, namely Dari, Ramnagar, Shyamnagar, Dal, Totarani, Khanyara, Sadher, Chaandmaari, Sallagarhi, Sidhbari, Yol, and so on. The Gurkhas worshipped at the ancient Shiva temple of Bhagsunag. The Gurkhas referred to Dharamshala as 'Bhagsu' and referred to themselves as Bhagsuwalas.
The 21st Gurkha Regiment from Dharamshala performed heroic feats during World War I and the North West Frontier Province campaigns. The Gurkha cantonment then reached its zenith during World War II, when battalions from Dharamshala made history. Many place names in the town still retain their former cantonment terminologies: Depot Bazaar, Pensioners' Lines, Tirah Lines (named after the 19th century Tirah Campaign), Bharatpore Lines (named after the 1826 Battle of Bharatpore).
The second Lord Elgin, Viceroy of India died here (at the 1st Gurkha Rifles Officers' Mess) in 1863 and is buried in the cemetery of St. John in the Wilderness, a small Anglican church distinguished by its stained-glass windows. Dharamshala became a popular hill station for the British working in or near Delhi, offering a cool respite during the hot summer months.
"Before the earthquake of 1905, the upper part of the station, which rises to a height of 2,168 metres, contained the European houses, the station church, and the officers' mess and lines of the 1st Gurkhas, together with the public gardens, post office, and two bazars, the Forsythganj and McLeodganj. The public offices, a bazar, and a few European houses made up the lower station, as low as 1,372 metres. The 1st battalion of the 1st Gurkhas used to be stationed here, but was moved to the upper station in 1894-5.... The public gardens, which were, before the earthquake, laid out with much taste in lawns and terraces, contained a valuable collection of indigenous and imported trees and shrubs, and were overlooked by the Assembly Rooms, a handsome building comprising a public hall, a library and reading-room and a billiard-room. The church was beautifully situated in a recess of the mountain."
In 1905, the Kangra valley suffered a major earthquake. On April 4 of that year, the earth shook, demolishing much of the cantonment and the neighbouring city of Kangra, Himachal Pradesh as well as the Bhagsunag temple. Altogether, the 1905 Kangra earthquake killed 20,000 people. "1,625 persons perished at Dharamsāla alone, including 15 Europeans and 112 of the Gurkha garrison."
The Gurkhas rebuilt the town along with the temple, which today is acknowledged as the 1st Gurkha Rifles' heritage. The British had planned to make Dharamshala the summer capital of India, but moved to Shimla after the disaster.
Not only did the Gurkhas of Dharmshala make a major contribution to India's defence, many were freedom fighters for the Indian National Army, which had been founded by Netaji Subhas Chandra Bose. The Indian National Army Captain Ram Singh Thakur, a Gurkha from the village of Khanyara, composed some of India's most popular and stirring patriotic songs, including "Kadam Kadam Badaye Ja". He is acknowledged so by the Netaji Research Bureau, Kolkata. The important contribution of the noted Gurkha social commentator, the late Master Mitrasen Thapa, from the village of Totarani, has been acknowledged by the Himachal Pradesh government. Recently, a park dedicated to the memory of the late Brigadier Sher Jung Thapa, MVC, the 'Hero of Skardu', has been opened alongside the road between Lower and Upper Dharamshala.
ESTABLISHMENT OF TIBETAN EXILE COMMUNITY
The Tibetan settlement of Dharamshala began in 1959, when His Holiness the Dalai Lama had to flee Tibet and the Prime Minister of India allowed him and his followers to settle in McLeodGanj (in Upper Dharmshala), a former colonial British summer picnic spot. There they established the "government-in-exile" in 1960. Dharamshala had been connected with Hinduism and Buddhism for a long time, many monasteries having been established there in the past, by Tibetan immigrants in the 19th century. In 1970, The Dalai Lama, Tenzin Gyatso, opened the Library of Tibetan Works and Archives which houses over 80,000 manuscripts and other important resources related to Tibetan history, politics and culture. It is considered one of the most important institutions for Tibetology in the world, the new director is Geshe Lahkdor, the old translator of H.H. the Dalai Lama.
Several thousand Tibetan exiles have now settled in the area, and most live in and around McLeodGanj in Upper Dharamshala, where they have built monasteries, temples and schools. McLeodGanj is sometimes known as 'Little Lhasa", after the Tibetan capital city, or 'Dhasa' (a compound of 'Dharamshala' and 'Lhasa'). It has become an important tourist destination with many hotels and restaurants, leading to growth in tourism and commerce.
Dharamshala is the winter capital of Himachal Pradesh. The Legislative Assembly is at Sidhbari, near the Chinmaya Tapovan Ashram, and the winter sessions of the Government are held there.
GEOGRAPHY
Dharamshala has an average elevation of 1457 metres, covering an area of almost 8.51 km².
Dharamsala is located in the Kangra Valley, in the shadow of the Dhauladhar mountains.
The city is divided into two distinct sections. Kotwali Bazaar and the surrounding markets are referred to as "Lower Dharamshala" or just "Dharamshala." Further up the mountain is McLeodGanj separated in between by the village of Ganchen Kyishong, the home of the Tibetan government-in-exile. A steep, narrow road connects McLeodGanj from Dharamshala and is only accessible to taxis and small cars, while a longer road winds around the valley for use by buses and trucks. McLeodGanj is surrounded by pine, Himalayan oak, and rhododendron.
The main crops grown in the valleys below are rice, wheat and tea.
CONNECTIONS
Dharamshala town is reached by Gaggal Airport, (IATA: DHM, ICAO: VIGG), about 15 km to the town's south and about 10 km north of Kangra, Himachal Pradesh town. To reach Dharamshala by train, one has to reach Kangra, Himachal Pradesh town by Kangra Valley Railway line from Pathankot 94 km away and then take a bus or a taxi.
Pathankot is a broad gauge railway head. There is another railway line from Pathankot to Jogindernagar, a part of the Mandi District of Himachal Pradesh, which is a narrow-gauge line. The nearest station to Dharamshala on this line is Chamunda Marg, half an hour away, where a Shaktipitha is; the town is well connected by road to other parts of the country.
Buses of all classes (deluxe, air-conditioned, and regular) drive daily between Dharamshala and major cities such as Chandigarh, Delhi, and Shimla. Several buses each night connect McLeodGanj with Majnu Ka Tila, the Tibetan settlement in Delhi.
CLIMATE
Dharamshala has a monsoon-influenced humid subtropical climate (Cwa). Summer starts in early April, peaks in early June (when temperatures can reach 36 °C) and last till mid-June. From July to mid-September is the monsoon season when up to 3000 mm of rainfall can be experienced, making Dharamshala one of the wettest places in the state. Autumn is mild and lasts from October to the end of November.
Autumn temperatures average around 16–17 °C. Winter starts in December and continues until late February. Snow and sleet are common during the winter in upper Dharamshala (including McLeodganj, Bhagsu Nag and Naddi). Lower Dharamshala receives little solid precipitation except hail. The snowfall of January 7, 2012 was an exception. It was caused by deep low pressure entering the Kangra district. Winter is followed by a short, pleasant spring until April. Historically, the Dhauladhar mountains used to remain snow-covered all year long, however, in recent years they have been losing their snow blanket during dry spells.
The best times to visit are the autumn and spring months.
TREKKING
Dharamshala is a starting point to a number of trekking trails that especially lead trekkers across Dhauladhar into the upper Ravi Valley and Chamba district. En route, you cross through forests of deodar, pine, oak and rhododendron, and pass streams and rivers and wind along vertiginous cliff tracks, and the occasional lake waterfall and glacier.
A 2-km amble takes one to Bhagsu, and then a further 3-km walk will lead the trekkers to Dharamkot. If one wishes to go on a longer walk then he/she can trek 8-km to Triund. The snow line of Ilaqa Got is just a 5-km walk.
Other trekking trails that lead you to Chamba from Dharamshala are:
Toral Pass (4575m) which begins from Tang Narwana (1150m) that is nearly 10 km from Dharamshala
Across Bhimghasutri Pass (4580m) via near-vertical rocky ascents, steep cliffs and dangerous gorges. This is a highly difficult level trek and takes around six days to complete.
Dharamshala—Bleni Pass (3710m) – Dunali. Compared to other trekking trails, this one is much easier and takes around four or five-days to complete. The trek leads you through alpine pastures, woods, and streams, before ending at Dunali, on the Chamba road.
Dharamshala is an ideal destination for rock climbing enthusiasts. One can go rock climbing over the ridges of the Dhauladhar range.
Kareri lake (near kareri village) is also a famous trekking destination for travellers.
PLACES OF ATTRACTION
Naam Art Gallery The exhibition in ‘NAAM ART GALLERY’ exhibits paintings by Elsbeth Buschmann - watercolours and acrylics - and oil paintings by Alfred W. Hallett. Elsbeth Buschmann, is a professional painter from Germany, having studied painting in London and Paris . She lived in many countries where she held exhibitions, especially in the USA where she received various awards. Her paintings are in private collections in Germany, USA, Scotland, India and Switzerland. In India she held solo exhibitions at AIFAX, New Delhi and TAG, the Art Gallery of the Taj Mahal Hotel, Mumbai. She also took part in ‘The Himalayan National Exhibition of Art’ and was awarded. Open 10am to 7.00pm (Monday Closed) Mobile 098160-43708
Masrur (or Masroor): The major attraction of this place is the fifteen exquisitely carved monolithic rock temples dating back to the 8th century. The carvings of these temples are similar to Kailash temple at Ellora. In the sanctum of the main temple, one can find images of Lord Ram, and the Goddesses Sita and Lakshmi. Masrur is 40 km south of Kangra, Himachal Pradesh at 32°4′22″N 76°8′14″E. Template: Jama Masjid, Kotwali Bazar, Dharamshala.
Bhagsu Waterfall: This waterfall is in Bhagsu, 2 km from McLeodGanj. It lies behind the Bhagsunag Temple. During Monsoon, the fall turns into a 30 feet cascade.
Bhagsunag Temple: Temple of god Shiva situated around 2 km from McLeodGanj Bazaar. Constructed by 1 GR by around 1800 century and then worshipped majorly by 14 Gukha platoon villages in Dharamshala. Very next to Bhagsunag temple is a water fall, one of the major tourist attraction spot in Dharamshala.
Kangra Museum: Situated close to the bus stand, Kangra Art Museum is a unique museum displaying the artifacts of Tibetan and Buddhist cultures. This is a treasure of Kangra valley’s cultural past, crafts, arts and other ancient artifacts. Some of the displayed items in the museum are dating back to the 5th century.
Kangra Museum encloses a gallery consisting of miniature paintings of Kangra’s rich past, pottery, rare coin memorabilia, sculptures and anthropological materials. It has a varied collection of tribal jewelry, embroidered costumes and wood carvings. A section dedicated to contemporary artworks adds the attraction to the museum.
Tourists can easily reach by bus or taxi and it will take 30 mins to one hour to see the museum. While visiting the museum, never miss to explore the Kotwali bazar.
Kunal Pathri Temple: This temple is dedicated to Goddess Kalpeshwari and is 3 km from the Kotwali Bazaar. It's believed that a part of Goddess Sati's skull fell here when Lord Shiva was carrying the charred body of the Goddess; hence the name of the temple.
Chamunda Temple: This temple is around 15 km from Dharamshala on the right bank of river Baner on the Mandi-Pathankot highway. According to mythology, Goddess Kali killed the demons Chand and Mund at this place.
Dal Lake: The Lake is spread in an area of 1 km and is bounded by rhododendrons, deodars, and junipers forest. Annually, a fair is held at the Kali Temple near the Lake. There is another temple close to the lake that is dedicated to sage Durvasa. Dal Lake is 2 km walk westwards from McLeodGanj bazaar.
Triund: Triund is nestled in the foothills of Dhauladhar and is around 17 km from Dharamshala. It's a trekking destination from McLeodGanj, and offers magnificent vistas of the mountains and valleys. The nightstays are in the hoods, small time caves, that local gaddis with their goat herds use as shelters from rains during the daytime.
Naddi: This scenic picnic spot is located 5 km northwest of McLeodGanj. Naddi offers a spectacular view of the Kangra valley. You can trek to Kareri Lake, Triund, and Guna Devi from here. It's becoming a popular destination for nature lovers.
Thaneek Pura or Thanik Pura is a hill station village (hamlet) in Chintpurni in the Una district of the state of Himachal Pradesh in India. It is near the Chintpurni Temple, which is a place of pilgrimage for both Hindus and Sikhs. The area is surrounded by the western Himalayas in the north and east in the smaller Shiwalik (or Shivalik) range bordering the state of Punjab.
McLeodGanj is around 9 km from Dharamshala. This place is famous for its markets, where one can shop for handicraft items, eat Tibetan food and visit statue of Lord Buddha.
Sidhbari : A village located 6 km from Dharamshala near Yol Cantonment and a place of historical spiritual significance. Attractions around Sidhbari include the Kapila Muni Cave, Chinmaya Ashram, Gyuto monastery, Aganjar Mahadev Temple and the newly constructed State legislature. The agricultural hamlet of Rakkar nearby is an ideal base to explore the rest of the Kangra district and experience the traditional lifestyle and mud architecture of the Gaddi community.
Adi Shakti Temple, Naddi
Aghanjar Mahadev
Bhagsu waterfall
Bhagsunath
Sheela Chowk
Bir - Popular destination for ecotourism, meditation studies, volunteering, and paragliding at Billing.
Brajeshwari Devi Temple
Chamunda Devi Mandir
Chinmaya Tapovan
Chime Gyatsarling Monastery, just behind of Norbulingka Institute, upper Sidhpur. 6 km from Dharmshala and 14 km from Gagal airport.
Dal Lake
Dari
Gopalpur Zoo and tea gardens
Dehra Gopipur
Dharamkot (2100 m)
Guna Devi Mandir amidst dense forest
Historical fort in Old Kangra, Himachal Pradesh. Adjoining the Fort is the Maharaja Sansar Chandra Museum, run by the Kangra Royal Family. The Museum provides audio guides for the fort and the museum.
Haripur Village (near Guler)
Pong Dam Lake
Indru Nag Temple
Kareri Lake
Khaniyara
Kunal Pathri
Lam Dal Lake
Library of Tibetan Works and Archives
Masrur (rock temple)
Namgyal Monastery
Narghota
Norbulingka Institute
Nurpur
Sidhbari
Church of St. John in the Wilderness
Tibetan Institute of Performing Arts
Triund (2975 m), a popular day hike or overnight trek. There is a forest rest house for overnight stay.
Tatwani and Machhrial
Trilokpur
Chime Gyatseling Monastery (Guru Padmasambhava)
Near Norbulingka Tibetan Institute
Jama Masjid kotwalibazar Dharamshala
WIKIPEDIA
I have passed St Mary a number of times since travelling to see the orchids at a nearby reserve. So with some time to kill a couple of weeks ago, I decide to call in.
The church is nearer to the village of Metfield than the one it is parish church for, and parking was problematic, as the church is off the main road, and the small houses and farms that make this part of Withersdale all had rather unwelcoming do not park here signs, and nearer the church, do not park on the grass signs. So where doe the visitor who arrives by car actually park? I ended up on the verge of the B road that passes close by, but the unwelcoming nature of the area had put me in a bad mood.
St mary is a small and simple church, a small bellcote at the west end, a fine ancient font on a new pedestal, some small but old pews and a fine roof.
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(Introduction: Back in 2002, Withersdale was the 500th church on the Suffolk Churches site. You might say that the end of the journey was in view. I had recently had a conversation with some friends about writing parodies, using the style of other authors for those things we would have written anyway. One friend, a teacher, claimed to have written an entire school report in the style of Raymond Chandler. Some writers are easy to replicate - TS Eliot and Hemingway, for example - but it is harder to sustain a parody when the parodied writer is best known for going on at length. I said I'd have a go at Proust, which I did here, and James Joyce for church 501, Bungay St Mary. It's not for me to say how successful the parodies are, although the Joyce one has been complimented kindly by some of the man's fans. Nobody has ever said anything about the Withersdale parody - perhaps more people read Joyce than Proust, I don't know. In 2007, when I began revisiting Suffolk churches to replace the old photographs I had taken with brand spanking new digital ones, I came back to Withersdale. Unfortunately, I got here at the dullest hour on a dull day, and so the exteriors are not what I had hoped for. Still, that's a good excuse to go back again. As for the text, I have not seen any reason to change it, other than to add one hyperlink to a page on the Norfolk Churches site. I realise that this will be an annoyance for anyone wanting to find out more about Withersdale and its church. For this, I apologise.)
2002: For a long time, I used to read French novels in bed. And then, mid-morning, I'd get up and wander through an industrial wasteland.
I was living in Sheffield, in South Yorkshire, in the years when the coal and steel industries were finally coming to an end, and I'd walk through the battlefields of Brightside and Attercliffe, wondering at the abandoned factories and mills, and the wasted infrastructure, the boarded-up pubs and shops, the graffiti, the row upon row of derelict terraces. One day, I even found an old railway station, the door onto the platform hanging open, the wind howling through the gap into the tunnel, the line going nowhere.
Often, I would imagine what these places had once been like, when they were still alive, for I was not born to this, coming as I did from the flat fields of East Anglia. The first time I saw it all, it was already over. I loved the litany of names: Attercliffe and Brightside I have already mentioned, and there was Eccleshall and Carbrook, Intake and Millhouses. I don't know now if I knew them from visiting them, or only knew them from their names, bold on the fronts of buses.
I would wander alone through the broken streets, gazing up at the brick-faced shells, and imagine them full of activity, and try to decide what this winch had been for, or the platform where the lorries came, or the booth by the gate. This was all the evidence, and this was all I had to go on, as I reconstructed a world I had never seen. And what really interested me was not the places at all, but the people who had once inhabited them; those people who had now gone, but these buildings were once the focus of their lives, and they had known them very differently to the way I was knowing them now.
Using material evidence to reconstruct their activities, I could perhaps begin to understand their lives.
I was thinking about this as I cycled along the Waveney valley - but then something else happened. I had come to Withersdale from Weybread, up on the Norfolk border. In fact, I had reached Weybread from the northern side of the Waveney, since the most direct route from Mendham to Weybread had been across the river into Norfolk, and through the lanes that lead into Harleston. About fifteen years before all this happened, when I was living on the south coast of England, I had had a brief but passionate affair with a girl who came from Alburgh, a Norfolk village on the other side of the border to Mendham. I hadn't thought of this for years, but suddenly seeing the name of the village, which I had never visited, on a road sign, startled me. And then something extraordinary happened. As I sat on my bike, savouring this shock of recognition, an agricultural lorry passed me, and I noticed that the name of the town painted on the side of the lorry was the same south coast town where this occured.
I was still wondering at this as I threaded through the back lanes between Weybread and Withersdale, a world away from the post-industrial ruins of South Yorkshire, or the misery of the south coast, for I had not often been happy there, and never wish to be so poor or so far from home again. When I moved to the south, I had not many months since finished an increasingly pointless relationship that should have stopped after six months, and unfortunately went on for another two years. My habit of reading Proust in bed had come towards the end of this; that, and wandering around east Sheffield, were, I think, displacement activities of a kind, not only to avoid spending too much time with her, but also to avoid doing anything about it. It also had much to do with me leaving Sheffield shortly afterwards. It was a year later that I moved to the south coast, and I was already seeing the girl who would become my wife. And then I met this woman from a Norfolk village shortly after I arrived in the unfamiliar coastal town, in the warmest October of the century. The leaves were only just beginning to colour and fall, and I remembered the way the woods rode the Downs, and the way the fog hid all day in the valleys.
And then I thought, well, it must have been more than fifteen years ago, because I could remember leaving her bed in the early hours of one Friday morning, the paleness just beginning to appear in the east, and being stopped on a roadblock on the bypass, where it joined the Lewes road. It was the night that the IRA had bombed the Tory party conference at the Grand Hotel, and everyone leaving town was being stopped and questioned. I had no idea what had happened, and the policeman didn't tell me. As I explained where I had been, I watched the police coaches hurtling back westwards out of Kent, away from the miners' strike.
When I had made my life less complicated, I used to cycle around the Sussex lanes, finding lonely churches and sitting in them. When I'd lived in Sheffield, I liked to wander up on to the moors, perhaps to Bradfield, where the church looks out on an empty sky. Standing in its doorway took me out of the world altogether, and was the first time I experienced that sense of communion with the past. St Mary Magdalene, Withersdale, reminded me a bit of Bradfield, although busy Suffolk is much noisier than the peace around Sheffield. Here was an ancient space, plainly Norman in origin, that had stood here stubbornly while the world changed around it. Wars had come and gone, times of great prosperity had warmed it and depressions had made it cold again. Disease and famine had emptied it, until the irrepressible energy of human activity had restored it to life. And it was still here, so unlike our own transitory existences. But perhaps there is a resilience in stone that reflects the human spirit.
What would I have found most extraordinary back then, on the south coast? That we would now have known ten years of relative peace in Ireland? That the time of the Tories would finally come to an end, and it would be hard to imagine them ever regaining power? That I would be married with children in East Anglia? I think I would have found the Tories being out of power least believable.
I had been looking forward to reaching Withersdale for several years, and it had increasingly become the sole quest of the day, like people who set out on a journey to see with their own eyes some city they have always longed to visit, and imagine that they can taste in reality what has charmed their fancy.
Everybody who writes about it seems to like it, Mortlock calling it a dear little church, Simon Jenkins thought it unusually atmospheric, and Arthur Mee writes as though he actually visited the place for a change, and curiously mentions half a dozen pathetic old benches... which once held an honoured place in God's house and are now a shelter from the sun for a few of God's sheep, which is typical of barmy Arthur.
The church sits right beside the busy Halesworth to Harleston road, which you wouldn't expect from its reputation for being remote and peaceful. Incidentally, this is a road I always find difficult when I'm cycling, since it bends and twists through high Suffolk, and you can never be entirely clear about which way it is heading, and several times I have made the mistake of absent-mindedly turning for Harleston when I wanted Halesworth, and so on. Withersdale was the last piece of the jigsaw in north east Suffolk for me; I had visited every single other medieval church beyond the curve that connects Diss in Norfolk to Halesworth, and then the sea.
It was a crisp, bright afternoon towards the end of February, and my next stop after Withersdale would be the railway station at Halesworth, where I planned to catch the train that left at 4.30pm, en route from Lowestoft to Ipswich. Before Halesworth, the train would pass through Beccles, where I had stepped off of it earlier that morning, and cycled off to visit the churches of Worlingham, Mettingham and Shipmeadow workhouse. It was after this that I had made the somewhat convoluted journey through the Saints to reach Mendham in the early afternoon. Each of the Saints is an event, as if a counterpoint to the time it takes to travel through them, creating a history, a tradition of the distance, each one connected to and yet significantly different from the others, and sometimes events can overtake history and change its course, as I had discovered.
Now, I was nine miles from Halesworth, with less than an hour to go before the train left, which would give me time to visit Withersdale, but would concentrate my mind, since the 4.30pm train was the last that I could reasonably catch, having no lights, and needing to cycle a further two miles from the station when I arrived in Ipswich.
So, if I was to decide that the setting or interior of St Mary Magdalene were in any way timeless, this would have to be set against a pressing urgency - or, if not quite an urgency, a sense that an urgency would be created if I did not remain aware of the passing of time.
I stepped through the gate into the sloping churchyard, passing 18th and 19th century headstones as I walked to the east of the building. Here, I discovered that the church was not entirely rendered rubble, for the east wall had been partly rebuilt in red brick, and the window frame above was made of wood, which would be a memory of times past, and a hint of things to come.
The south side of the building was dappled in winter sunlight, and I remembered how Arthur Mee had found this church surrounded by elm trees, and how their leaves must have sent shadows scurrying along this wall, and how the sunlight had been washing it for generations. I wondered if there could be some kind of photographic effect, perhaps caused by chemicals in the rendering responding to the photons in the sunlight, and I remembered how Proust had watched from his curtained apartment the streets below, imagining scenes into stillness. I thought of my own small world, my transitory journey, and how this would be a blink of an eye, a relative stillness in comparison to the long centuries the wall had stood, and how everything I cared about, my passions, hopes and fears, signified nothing beside it.
I looked up at the pretty weather-boarded turret, and the little porch below. Although the church is visibly Norman in construction, the turret and porch have a later historical resonance, because they were the gift of William Sancroft, later to be Archbishop of Canterbury, who in the long years of the 17th century Commonwealth lived at nearby Fressingfield, during the time that the episcopal government of the Church of England was supressed.
Fressingfield was his native village, but Fressingfield church is a medieval wonder, and it is not too fanciful to imagine that Sancroft made St Mary Magdalene his quiet project, although of course it cannot be the work of one man, or even one generation or epoch, but his touch must have fallen firmly here.
I stepped inside to a cool light suffusing the nave and chancel, and I climbed up to the tiny gallery at the west end to look down on the space below. St Mary Magdalene is a relatively unspoiled prayerbook church, almost entirely of the 17th century, with some sympathetic Victorian additions. The pulpit is against the north wall as at All Saints South Elmham, to take full advantage of the theatrical sunlight from the windows in the south wall. The pulpit is tiny, barely two feet across, and the benches face it, and so do the box pews to south and east.
The woodwork is mellow, breathing a calmness into the silence, while the chancel beyond is gorgeous, a tiny altar surrounded by three-sided rails sitting beneath the elegant window, two brass vases of pussywillow sweet upon its cloth. I stood for some time looking down, and then descended, finding a superb font carved with a tree of life and a grinning face. It may be Norman, it may be older. It is set upon a modern brick base, but even this is fitting, as are the benches with strange ends, with a hole for the candlepricks, and I ran my hand over the golden curve, an eroticism stirring in the memory as the scent of flowers in a window splay touched my senses, an echo of a spring evening some twenty years before, when I had first ever thought myself in love, and this came to me now.
There was a crisp confidence to this building; it was expressed in the curious elegance of the 17th century English Church which had furnished it that, despite so many traumas, had finally come to represent the simplicity of the Puritans, the seemliness of the Anglicans, and that was the Elizabethan Settlement of the previous century fulfilled. Here Sancroft waited, while the world turned upside down around him, and then Cromwell died, and so too did the Puritan project; Sancroft became Dean of St Paul's Cathedral in London, witnessing its destruction by fire in 1666, and overseeing its complete rebuilding in the classical style, and such a contrast with St Mary Magdalene it must have made that perhaps he sometimes wished he was back here. A High Anglican, he crowned the Catholic James II with some misgivings, but then refused to recognise the Protestant coup of William III in 1688, returning once more to Suffolk, where he died.
I sat in the shadowed pew and felt the distant beat, the quiet trick of history turned and played. I thought of the certainty that this interior represented, the triumph of the will, of belief over mystery, and how the rationalist, superstitious 18th century worshippers here could not have conceived of the great sacramental fire that would one day flame out of Oxford and lick them clean.
I sat there, long enough to forget that I must of necessity move on, and the place began to cast a spell which I thought mostly due to the light, which was becoming pale as the sun faded beyond the distant trees, or perhaps the silence, but I knew in fact it was because of the matter on my mind.
You see, there's another thing. A few days before my visit to Withersdale I had spent a weekend abroad with three female friends, one of whom I felt increasingly drawn to, to the extent that I wondered if anything might come of it. This was also on my mind as I sat in the neat coolness of St Mary Magdalene, looking at the pussy willows in the altar vases, and talking to someone, possibly God.
How to understand flowers on altars, I wonder. How the 18th century puritans who furnished this place would be appalled! And yet they were perfect, as if the entire building had been constructed and furnished for them to be placed here, on this day, at this time, with the late afternoon light glancing down the hillside and leading my gaze to the brass vases. What did they mean to me, in comparison with their meaning for the people who placed them there? I ought to mention that the friends I went away with were all younger then me, at least twelve years, and it is to my great delight how younger people reinvent the world I think I understand, just as I must have done, and still do for people that much older than me. This constant process of reinterpretation must be immensely annoying for those who think they have grown old and wise, but I rejoice in it; it is a beautiful chaos, and keeps the world fresh and new, and history could not exist without it. By history, I mean of course the gradual process of constant change, which was also Newman's definition of the word tradition, rather than anything about dates and famous people.
So I sat there, and wondered if I should try and make something happen with the woman I mentioned, if I should tell her how I felt, and discover if what seemed to be the case was actually so, and so as I sit here now, writing this, I know the full story, and how it finally ended some weeks later, and this makes complete the circle from the moment I crossed the Waveney at Mendham, putting in chain an irrevokable sequence that would lead me here now to this computer keyboard, on this sunny spring evening in Ipswich. In A L'ombre des Jeunes Filles en Fleurs, Proust remembers crossing France by train at night, and the dislocation and alienation of being hurtled through an invisible, unfamiliar landscape. He cannot sleep, and in the middle of the night the train stops in a secret valley, far from the nearest town, perhaps because there is a station, or because the track is blocked, I don't remember. He opens the carriage window; it is a hot, sultry night.
Suddenly, a woman appears from the nearest cottage, with a jug of coffee, and he watches her give the coffee to a group of passengers, or perhaps they were the men removing the blockage, which I think was a tree, but may have been an animal of some kind, or perhaps it was to do with a swollen river. Proust thinks of her life in this lost valley ...from which its congregated summits hid the rest of the world, she could never see anyone save those in the trains which stopped for a moment only.
She moves back down the track, and gives the narrator some coffee. Wordlessly, he drinks it, returns the bowl, and the train starts to move, and he watches her silently as she recedes into the blackness, not knowing where he is, and only being certain that he will never see her again.
Instantly, the day is magnified, signified: Il faisait grand jour maintenant, says the narrator, je m'eloignais de l'aurore... This is history, thousands of these events, infuriatingly disparate and yet somehow connected. And this is so for everyone, for millions of us. I think now of Withersdale, and see connections ramifying, spiralling outwards, always becoming endless.
Vanilla is a flavor derived from orchids of the genus Vanilla, primarily from the Mexican species, flat-leaved vanilla (V. planifolia). The word vanilla, derived from the diminutive of the Spanish word vaina (vaina itself meaning sheath or pod), translates simply as "little pod". Pre-Columbian Mesoamerican people cultivated the vine of the vanilla orchid, called tlilxochitl by the Aztecs. Spanish conquistador Hernán Cortés is credited with introducing both vanilla and chocolate to Europe in the 1520s.
Initial attempts to cultivate vanilla outside Mexico and Central America proved futile because of the symbiotic relationship between the vanilla orchid and its natural pollinator, the local species of Melipona bee. Pollination is required to set the fruit from which the flavoring is derived. In 1837, Belgian botanist Charles François Antoine Morren discovered this fact and pioneered a method of artificially pollinating the plant. The method proved financially unworkable and was not deployed commercially. In 1841, Edmond Albius, a slave who lived on the French island of Réunion in the Indian Ocean, discovered at the age of 12 that the plant could be hand-pollinated. Hand-pollination allowed global cultivation of the plant.
Three major species of vanilla currently are grown globally, all of which derive from a species originally found in Mesoamerica, including parts of modern-day Mexico. The various subspecies are Vanilla planifolia (syn. V. fragrans), grown on Madagascar, Réunion, and other tropical areas along the Indian Ocean; V. tahitensis, grown in the South Pacific; and V. pompona, found in the West Indies, and Central and South America. The majority of the world's vanilla is the V. planifolia species, more commonly known as Bourbon vanilla (after the former name of Réunion, Île Bourbon) or Madagascar vanilla, which is produced in Madagascar and neighboring islands in the southwestern Indian Ocean, and in Indonesia. Leptotes bicolor is used in the same way in South America.
Vanilla is the second most expensive spice after saffron, because growing the vanilla seed pods is labor-intensive. Despite the expense, vanilla is highly valued for its flavor, which author Frederic Rosengarten, Jr. described in The Book of Spices as "pure, spicy, and delicate"; he called its complex floral aroma a "peculiar bouquet". As a result, vanilla is widely used in both commercial and domestic baking, perfume manufacture and aromatherapy.
HISTORY
The Totonac people, who inhabit the East Coast of Mexico in the present-day state of Veracruz, were the first to cultivate vanilla. According to Totonac mythology, the tropical orchid was born when Princess Xanat, forbidden by her father from marrying a mortal, fled to the forest with her lover. The lovers were captured and beheaded. Where their blood touched the ground, the vine of the tropical orchid grew.
In the 15th century, Aztecs invading from the central highlands of Mexico conquered the Totonacs, and soon developed a taste for the vanilla pods. They named the fruit tlilxochitl, or "black flower", after the matured fruit, which shrivels and turns black shortly after it is picked. Subjugated by the Aztecs, the Totonacs paid tribute by sending vanilla fruit to the Aztec capital, Tenochtitlan.
Until the mid-19th century, Mexico was the chief producer of vanilla. In 1819, however, French entrepreneurs shipped vanilla fruits to the islands of Réunion and Mauritius in hopes of producing vanilla there. After Edmond Albius discovered how to pollinate the flowers quickly by hand, the pods began to thrive. Soon, the tropical orchids were sent from Réunion Island to the Comoros Islands Seychelles and Madagascar, along with instructions for pollinating them. By 1898, Madagascar, Réunion, and the Comoros Islands produced 200 metric tons of vanilla beans, about 80% of world production. According to the United Nations Food and Agriculture Organisation, Indonesia is currently responsible for the vast majority of the world's Bourbon vanilla production and 58% of the world total vanilla fruit production.
The market price of vanilla rose dramatically in the late 1970s after a tropical cyclone ravaged key croplands. Prices remained high through the early 1980s despite the introduction of Indonesian vanilla. In the mid-1980s, the cartel that had controlled vanilla prices and distribution since its creation in 1930 disbanded. Prices dropped 70% over the next few years, to nearly US$20 per kilogram; prices rose sharply again after tropical cyclone Hudah struck Madagascar in April 2000. The cyclone, political instability, and poor weather in the third year drove vanilla prices to an astonishing US$500 per kilogram in 2004, bringing new countries into the vanilla industry. A good crop, coupled with decreased demand caused by the production of imitation vanilla, pushed the market price down to the $40 per kilogram range in the middle of 2005. By 2010, prices were down to US$20/per kilo.
Madagascar (especially the fertile Sava region) accounts for much of the global production of vanilla. Mexico, once the leading producer of natural vanilla with an annual yield of 500 tons, produced only 10 tons of vanilla in 2006. An estimated 95% of "vanilla" products are artificially flavored with vanillin derived from lignin instead of vanilla fruits.
ETYMOLOGY
Vanilla was completely unknown in the Old World before Cortés. Spanish explorers arriving on the Gulf Coast of Mexico in the early 16th century gave vanilla its current name. Spanish and Portuguese sailors and explorers brought vanilla into Africa and Asia later that century. They called it vainilla, or "little pod". The word vanilla entered the English language in 1754, when the botanist Philip Miller wrote about the genus in his Gardener’s Dictionary. Vainilla is from the diminutive of vaina, from the Latin vagina (sheath) to describe the shape of the pods.
BIOLOGY
VANILLA ORCHID
The main species harvested for vanilla is Vanilla planifolia. Although it is native to Mexico, it is now widely grown throughout the tropics. Indonesia and Madagascar are the world's largest producers. Additional sources include Vanilla pompona and Vanilla tahitiensis (grown in Niue and Tahiti), although the vanillin content of these species is much less than Vanilla planifolia.
Vanilla grows as a vine, climbing up an existing tree (also called a tutor), pole, or other support. It can be grown in a wood (on trees), in a plantation (on trees or poles), or in a "shader", in increasing orders of productivity. Its growth environment is referred to as its terroir, and includes not only the adjacent plants, but also the climate, geography, and local geology. Left alone, it will grow as high as possible on the support, with few flowers. Every year, growers fold the higher parts of the plant downward so the plant stays at heights accessible by a standing human. This also greatly stimulates flowering.
The distinctively flavored compounds are found in the fruit, which results from the pollination of the flower. These seed pods are roughly a third of an inch by six inches, and brownish red to black when ripe. Inside of these pods are an oily liquid full of tiny seeds. One flower produces one fruit. V. planifolia flowers are hermaphroditic: They carry both male (anther) and female (stigma) organs; however, to avoid self-pollination, a membrane separates those organs. The flowers can be naturally pollinated only by bees of the Melipona genus found in Mexico (abeja de monte or mountain bee). This bee provided Mexico with a 300-year-long monopoly on vanilla production, from the time it was first discovered by Europeans. The first vanilla orchid to flower in Europe was in the London collection of the Honourable Charles Greville in 1806. Cuttings from that plant went to Netherlands and Paris, from which the French first transplanted the vines to their overseas colonies. The vines would grow, but would not fruit outside Mexico. Growers tried to bring this bee into other growing locales, to no avail. The only way to produce fruits without the bees is artificial pollination. And today, even in Mexico, hand pollination is used extensively.
In 1836, botanist Charles François Antoine Morren was drinking coffee on a patio in Papantla (in Veracruz, Mexico) and noticed black bees flying around the vanilla flowers next to his table. He watched their actions closely as they would land and work their way under a flap inside the flower, transferring pollen in the process. Within hours, the flowers closed and several days later, Morren noticed vanilla pods beginning to form. Morren immediately began experimenting with hand pollination. A few years later in 1841, a simple and efficient artificial hand-pollination method was developed by a 12-year-old slave named Edmond Albius on Réunion, a method still used today. Using a beveled sliver of bamboo, an agricultural worker lifts the membrane separating the anther and the stigma, then, using the thumb, transfers the pollinia from the anther to the stigma. The flower, self-pollinated, will then produce a fruit. The vanilla flower lasts about one day, sometimes less, so growers have to inspect their plantations every day for open flowers, a labor-intensive task.
The fruit, a seed capsule, if left on the plant, will ripen and open at the end; as it dries, the phenolic compounds crystallize, giving the fruits a diamond-dusted appearance, which the French call givre (hoarfrost). It will then release the distinctive vanilla smell. The fruit contains tiny, black seeds. In dishes prepared with whole natural vanilla, these seeds are recognizable as black specks. Both the pod and the seeds are used in cooking.
Like other orchids' seeds, vanilla seeds will not germinate without the presence of certain mycorrhizal fungi. Instead, growers reproduce the plant by cutting: they remove sections of the vine with six or more leaf nodes, a root opposite each leaf. The two lower leaves are removed, and this area is buried in loose soil at the base of a support. The remaining upper roots will cling to the support, and often grow down into the soil. Growth is rapid under good conditions.
CULTIVARS
Bourbon vanilla or Bourbon-Madagascar vanilla, produced from V. planifolia plants introduced from the Americas, is the term used for vanilla from Indian Ocean islands such as Madagascar, the Comoros, and Réunion, formerly the Île Bourbon. It is also used to describe the distinctive vanilla flavor derived from V. planifolia grown successfully in tropical countries such as India.
Mexican vanilla, made from the native V. planifolia, is produced in much less quantity and marketed as the vanilla from the land of its origin. Vanilla sold in tourist markets around Mexico is sometimes not actual vanilla extract, but is mixed with an extract of the tonka bean, which contains coumarin. Tonka bean extract smells and tastes like vanilla, but coumarin has been shown to cause liver damage in lab animals and is banned in food in the US by the Food and Drug Administration since 1954.
Tahitian vanilla is the name for vanilla from French Polynesia, made with the V. tahitiensis strain. Genetic analysis shows this species is possibly a cultivar from a hybrid-cross of V. planifolia and V. odorata. The species was introduced by French Admiral François Alphonse Hamelin to French Polynesia from the Philippines, where it was introduced from Guatemala by the Manila Galleon trade.
West Indian vanilla is made from V. pompona grown in the Caribbean and Central and South America.
The term French vanilla is often used to designate preparations with a strong vanilla aroma, containing vanilla grains and sometimes also containing eggs (especially egg yolks). The appellation originates from the French style of making vanilla ice cream with a custard base, using vanilla pods, cream, and egg yolks. Inclusion of vanilla varietals from any of the former French dependencies or overseas France noted for their exports may in fact be a part of the flavoring, though it may often be coincidental. Alternatively, French vanilla is taken to refer to a vanilla-custard flavor. Syrup labeled as French vanilla may include custard, hazelnut, caramel or butterscotch flavors in addition to vanilla.
CHEMISTRY
Vanilla essence comes in two forms. Real seedpod extract is an extremely complicated mixture of several hundred different compounds, including vanillin, acetaldehyde, acetic acid, furfural, hexanoic acid, 4-hydroxybenzaldehyde, eugenol, methyl cinnamate, and isobutyric acid. Synthetic essence consists of a solution of synthetic vanillin in ethanol.
The chemical compound vanillin (4-hydroxy-3-methoxybenzaldehyde) is a major contributor to the characteristic flavor and aroma of real vanilla, but hundreds of compounds contribute to a complex flavor that vanillin can only approximate. Another minor component of vanilla extract is piperonal (heliotropin). Vanillin was first isolated from vanilla pods by Gobley in 1858. By 1874, it had been obtained from glycosides of pine tree sap, temporarily causing a depression in the natural vanilla industry. Vanillin can be easily synthesized from various raw materials, but the majority of food grade (>99% pure) vanillin is made from guaiacol.
PRODUCTION
GENERAL GUIDELINES
In general, quality vanilla will only come from good vines and through careful production methods. Commercial vanilla production can be performed under open field and "greenhouse" operations. Both production systems share the following similarities:
Plant height and number of years before producing the first grains
Shade necessities
Amount of organic matter needed
A tree or frame to grow around (bamboo, coconut or Erythrina lanceolata)
Labor intensity (pollination and harvest activities)
Vanilla grows best in a hot, humid climate from sea level to an elevation of 1500 m. The ideal climate has moderate rainfall, 1500–3000 mm, evenly distributed through 10 months of the year. Optimum temperatures for cultivation are 15–30 °C during the day and 15–20 °C during the night. Ideal humidity is around 80%, and under normal greenhouse conditions, it can be achieved by an evaporative cooler. However, since greenhouse vanilla is grown near the equator and under polymer (HDPE) netting (shading of 50%), this humidity can be achieved by the environment. Most successful vanilla growing and processing is done in the region within 10 to 20° of the equator.
Soils for vanilla cultivation should be loose, with high organic matter content and loamy texture. They must be well drained, and a slight slope helps in this condition. Soil pH has not been well documented, but some researchers have indicated an optimum soil pH of around 5.3. Mulch is very important for proper growth of the vine, and a considerable portion of mulch should be placed in the base of the vine. Fertilization varies with soil conditions, but general recommendations are: 40 to 60 g of N, 20 to 30 g of P2O5 and 60 to 100 g of K2O should be applied to each plant per year besides organic manures, such as vermicompost, oil cakes, poultry manure and wood ash. Foliar applications are also good for vanilla, and a solution of 1% NPK (17:17:17) can be sprayed on the plant once a month. Vanilla requires organic matter, so three or four applications of mulch a year are adequate for the plant.
PROPAGATION, PREPARATION AND TYPE OF STOCK
Dissemination of vanilla can be achieved either by stem cutting or by tissue culture. For stem cutting, a progeny garden needs to be established. Recommendations for establishing this garden vary, but in general, trenches of 60 cm in width, 45 cm in depth and 60 cm spacing for each plant are necessary. All plants need to grow under 50% shade, as well as the rest of the crop. Mulching the trenches with coconut husk and micro irrigation provide an ideal microclimate for vegetative growth. Cuttings between 60 and 120 cm should be selected for planting in the field or greenhouse. Cuttings below 60 to 120 cm need to be rooted and raised in a separate nursery before planting. Planting material should always come from unflowered portions of the vine. Wilting of the cuttings before planting provides better conditions for root initiation and establishment.
Before planting the cuttings, trees to support the vine must be planted at least three months before sowing the cuttings. Pits of 30 x 30 x 30 cm are dug 30 cm away from the tree and filled with farm yard manure (vermicompost), sand and top soil mixed well. An average of 2000 cuttings can be planted per hectare. One important consideration is that when planting the cuttings from the base, four leaves should be pruned and the pruned basal point must be pressed into the soil in a way such that the nodes are in close contact with the soil, and are placed at a depth of 15 to 20 cm. The top portion of the cutting is tied to the tree using natural fibers such as banana or hemp.
TISSUE CULTURE
Tissue culture was first used as a means of creating vanilla plants during the 1980s at Tamil Nadu University. This was the part of the first project to grow V. planifolia in India. At that time, a shortage of vanilla planting stock was occurring in India. The approach was inspired by the work going on to tissue culture other flowering plants. Several methods have been proposed for vanilla tissue culture, but all of them begin from axillary buds of the vanilla vine. In vitro multiplication has also been achieved through culture of callus masses, protocorns, root tips and stem nodes. Description of any of these processes can be obtained from the references listed before, but all of them are successful in generation of new vanilla plants that first need to be grown up to a height of at least 30 cm before they can be planted in the field or greenhouse.
SCHEDULING CONSIDERATIONS
In the tropics, the ideal time for planting vanilla is from September to November, when the weather is neither too rainy nor too dry, but this recommendation varies with growing conditions. Cuttings take one to eight weeks to establish roots, and show initial signs of growth from one of the leaf axils. A thick mulch of leaves should be provided immediately after planting as an additional source of organic matter. Three years are required for cuttings to grow enough to produce flowers and subsequent pods. As with most orchids, the blossoms grow along stems branching from the main vine. The buds, growing along the 15 to 25 cm stems, bloom and mature in sequence, each at a different interval.
POLLINATION
Flowering normally occurs every spring, and without pollination, the blossom wilts and falls, and no vanilla bean can grow. Each flower must be hand-pollinated within 12 hours of opening. In the wild, very few natural pollinators exist, with most pollination being carried out by bees of the genus Melipona.[citation needed] These pollinators do not exist outside the orchid's home range, and even within that range, vanilla orchids have only a 1% chance of successful pollination. As a result, all vanilla grown today is pollinated by hand. A small splinter of wood or a grass stem is used to lift the rostellum or move the flap upward, so the overhanging anther can be pressed against the stigma and self-pollinate the vine. Generally, one flower per raceme opens per day, so the raceme may be in flower for over 20 days. A healthy vine should produce about 50 to 100 beans per year, but growers are careful to pollinate only five or six flowers from the 20 on each raceme. The first flowers that open per vine should be pollinated, so the beans are similar in age. These agronomic practices facilitate harvest and increases bean quality. It takes the fruits five to six weeks to develop, but it takes around six months for the bean to mature. Over-pollination will result in diseases and inferior bean quality. A vine remains productive between 12 and 14 years.
PEST AND DISEASE MANAGEMENT
Most diseases come from the uncharacteristic growing conditions of vanilla. Therefore, conditions such as excess water, insufficient drainage, heavy mulch, overpollination and too much shade favor disease development. Vanilla is susceptible to many fungal and viral diseases. Fusarium, Sclerotium, Phytophthora, and Colletrotrichum species cause rots of root, stem, leaf, bean and shoot apex. These diseases can be controlled by spraying Bordeaux mixture (1%), carbendazim (0.2%) and copper oxychloride (0.2%).
Biological control of the spread of such diseases can be managed by applying to the soil Trichoderma (0.5 kg) per plant in the rhizosphere) and foliar application of pseudomonads (0.2%). Mosaic virus, leaf curl and cymbidium mosaic potex virus are the common viral diseases. These diseases are transmitted through the sap, so affected plants must be destroyed. The insect pests of vanilla include beetles and weevils that attack the flower, caterpillars, snakes and slugs that damage the tender parts of shoot, flower buds and immature fruit, and grasshoppers that affect cutting shoot tips. If organic agriculture is practiced, insecticides are avoided, and mechanical measures are adopted for pest management. Most of these practices are implemented under greenhouse cultivation, since such field conditions are very difficult to achieve.
ARTIFICIAL VANILLA
Most artificial vanilla products contain vanillin, which can be produced synthetically from lignin, a natural polymer found in wood. Most synthetic vanillin is a byproduct from the pulp used in papermaking, in which the lignin is broken down using sulfites or sulfates. However, vanillin is only one of 171 identified aromatic components of real vanilla fruits.
The orchid species Leptotes bicolor is used as a natural vanilla replacement in Paraguay and southern Brazil.
NONPLANT VANILLA FLAVORING
In the United States, castoreum, the exudate from the castor sacs of mature beavers, has been approved by the Food and Drug Administration (FDA) as a food additive, often referenced simply as a "natural flavoring" in the product's list of ingredients. It is used in both food and beverages, especially as vanilla and raspberry flavoring. It is also used to flavor some cigarettes and in perfume-making.
STAGES OF PRODUCTION
HARVEST
The vanilla fruit grows quickly on the vine, but is not ready for harvest until maturity - approximately six months. Harvesting vanilla fruits is as labor-intensive as pollinating the blossoms. Immature dark green pods are not harvested. Pale yellow discoloration that commences at the distal end of the fruits is an indication of the maturity of pods. Each fruit ripens at its own time, requiring a daily harvest. To ensure the finest flavor from every fruit, each individual pod must be picked by hand just as it begins to split on the end. Overmatured fruits are likely to split, causing a reduction in market value. Its commercial value is fixed based on the length and appearance of the pod.
If the fruit is more than 15 cm in length, it belongs to first-quality product. The largest fruits greater than 16 cm and up to as much as 21 cm are usually reserved for the gourmet vanilla market, for sale to top chefs and restaurants. If the fruits are between 10 and 15 cm long, pods are under the second-quality category, and fruits less than 10 cm in length are under the third-quality category. Each fruit contains thousands of tiny black vanilla seeds. Vanilla fruit yield depends on the care and management given to the hanging and fruiting vines. Any practice directed to stimulate aerial root production has a direct effect on vine productivity. A five-year-old vine can produce between 1.5 and 3 kg pods, and this production can increase up to 6 kg after a few years. The harvested green fruit can be commercialized as such or cured to get a better market price.
CURING
Several methods exist in the market for curing vanilla; nevertheless, all of them consist of four basic steps: killing, sweating, slow-drying, and conditioning of the beans.
KILLING
The vegetative tissue of the vanilla pod is killed to stop the vegetative growth of the pods and disrupt the cells and tissue of the fruits, which initiates enzymatic reactions responsible for the aroma. The method of killing varies, but may be accomplished by heating in hot water, freezing, or scratching, or killing by heating in an oven or exposing the beans to direct sunlight. The different methods give different profiles of enzymatic activity.
Testing has shown mechanical disruption of fruit tissues can cause curing processes,[40] including the degeneration of glucovanillin to vanillin, so the reasoning goes that disrupting the tissues and cells of the fruit allow enzymes and enzyme substrates to interact.
Hot-water killing may consist of dipping the pods in hot water (63–65 °C) for three minutes, or at 80 °C for 10 seconds. In scratch killing, fruits are scratched along their length. Frozen or quick-frozen fruits must be thawed again for the subsequent sweating stage. Tied in bundles and rolled in blankets, fruits may be placed in an oven at 60 °C for 36 to 48 hours. Exposing the fruits to sunlight until they turn brown is a method originating in Mexico that was practiced by the Aztecs.
SWEATING
Sweating is a hydrolytic and oxidative process. Traditionally, it consists of keeping fruits, for seven to 10 days, densely stacked and insulated in wool or other cloth. This retains a temperature of 45–65 °C and high humidity. Daily exposure to the sun may also be used, or dipping the fruits in hot water. The fruits are brown and have attained much of the characteristic vanilla flavor and aroma by the end of this process, but still retain a 60-70% moisture content by weight.
DRYING
Reduction of the beans to 25–30% moisture by weight, to prevent rotting and to lock the aroma in the pods, is always achieved by some exposure of the beans to air, and usually (and traditionally) intermittent shade and sunlight. Fruits may be laid out in the sun during the mornings and returned to their boxes in the afternoons, or spread on a wooden rack in a room for three to four weeks, sometimes with periods of sun exposure. Drying is the most problematic of the curing stages; unevenness in the drying process can lead to the loss of vanillin content of some fruits by the time the others are cured.
CONDITIONING
Conditioning is performed by storing the pods for five to six months in closed boxes, where the fragrance develops. The processed fruits are sorted, graded, bundled, and wrapped in paraffin paper and preserved for the development of desired bean qualities, especially flavor and aroma. The cured vanilla fruits contain an average of 2.5% vanillin.
GRADING
Once fully cured, the vanilla fruits are sorted by quality and graded.
Several vanilla fruit grading systems are in use. Each country which produces vanilla has its own grading system, and individual vendors, in turn, sometimes use their own criteria for describing the quality of the fruits they offer for sale.
In general, vanilla fruit grade is based on the length, appearance (color, sheen, presence of any splits, presence of blemishes), and moisture content of the fruit. Whole, dark, plump and oily pods that are visually attractive, with no blemishes, and that have a higher moisture content are graded most highly. Such pods are particularly prized by chefs for their appearance and can be featured in gourmet dishes. Beans that show localized signs of disease or other physical defects are cut to remove the blemishes; the shorter fragments left are called “cuts” and are assigned lower grades, as are fruits with lower moisture contents. Lower-grade fruits tend to be favored for uses in which the appearance is not as important, such as in the production of vanilla flavoring extract and in the fragrance industry.
Higher-grade fruits command higher prices in the market. However, because grade is so dependent on visual appearance and moisture content, fruits with the highest grade do not necessarily contain the highest concentration of characteristic flavor molecules such as vanillin, and are not necessarily the most flavorful.
USAGE
CULINARY USES
There are four main commercial preparations of natural vanilla:
- whole pod
- powder (ground pods, kept pure or blended with sugar, starch, or other ingredients)
- extract (in alcoholic or occasionally glycerol solution; both pure and imitation forms of vanilla contain at least 35% alcohol)
- vanilla sugar, a pre-packaged mix of sugar and vanilla extract
Vanilla flavoring in food may be achieved by adding vanilla extract or by cooking vanilla pods in the liquid preparation. A stronger aroma may be attained if the pods are split in two, exposing more of a pod's surface area to the liquid. In this case, the pods' seeds are mixed into the preparation. Natural vanilla gives a brown or yellow color to preparations, depending on the concentration. Good-quality vanilla has a strong aromatic flavor, but food with small amounts of low-quality vanilla or artificial vanilla-like flavorings are far more common, since true vanilla is much more expensive.
A major use of vanilla is in flavoring ice cream. The most common flavor of ice cream is vanilla, and thus most people consider it to be the "default" flavor. By analogy, the term "vanilla" is sometimes used as a synonym for "plain". Although vanilla is a prized flavoring agent on its own, it is also used to enhance the flavor of other substances, to which its own flavor is often complementary, such as chocolate, custard, caramel, coffee, cakes, and others.
The food industry uses methyl and ethyl vanillin. Ethyl vanillin is more expensive, but has a stronger note. Cook's Illustrated ran several taste tests pitting vanilla against vanillin in baked goods and other applications, and, to the consternation of the magazine editors, tasters could not differentiate the flavor of vanillin from vanilla; however, for the case of vanilla ice cream, natural vanilla won out. A more recent and thorough test by the same group produced a more interesting variety of results; namely, high-quality artificial vanilla flavoring is best for cookies, while high-quality real vanilla is very slightly better for cakes and significantly better for unheated or lightly heated foods.
It was once believed that the liquid extracted from vanilla pods had medical properties, helping with various stomach ailments.
WIKIPEDIA
St Andrew's has been a bugbear of mine, it is a unusual looking Kentish church, a short drive from my house, and yet I have found it always locked.
I was now on a run of successes and so hoped to find it open for the riders and striders, and for me too.
I parked hard against the high bank beside the road, parking here is always problematic. You approach the church up steep steps, and from the lesser used side, I did not know if the door would be open, but I could hear voices.
I was in luck, sitting outside in the warm sunshine was a warden, apparently waiting for his wife to relieve his time on duty, but I was still greeted warmly and encouraged to go inside, as if that was necessary.
St Andrews sits in a quiet corner of a quiet village. The main Dover to Sandwich road is a couple of hundred yards away, but you can just hear the sounds of the countryside. Attractive houses and cottages huddle together on the other side of the road, and once in the small churchyard, you can look down on them.
St Andrew's has a small squat tower, and so is un-Kentish, but conforms to the usual Norman two cell layout, and once inside, feels ancient, much thanks to the sympathetic improvements done during the 19th century.
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A dark and atmospheric church on a steep hill above the village-end. Built of flint with stone and brick work of later periods it has changed little in a hundred years. The Victorian benefactors who refurnished the church did us a great favour – keeping the best of the old whilst giving us the best of the new. Most windows are by Kempe and some are uncommonly good – especially King David in the low side window of the nave. Both nave altars had their own arch and window and the Victorian Rood Screen creates a medieval effect. In the chancel is a fine late medieval brass to one of the owners of Dane Court – the big house of the village, because it has always been on the wall it is in pristine condition. The gorgeous reredos by Powell’s showing Christ the Alpha and Omega is especially fine. Outside the gate is a good set of village stocks!
www.kentchurches.info/church.asp?p=Tilmanstone
The church, which is dedicated to St. Andrew, is a small mean building, consisting of a body and chancel, with a square tower at the west end, very low, but formerly higher, having been taken down a few years ago; there is one bell in it. In the chancel, against the east wall, is a brass plate, on it are the figures of a man and woman, on his side one son, on her's three daughters, all kneeling, with the arms of Fogg, with a label of three points, impaling Sackville, with a crescent, for Richard Fogg, esq. and Anne his wife; he died in 1598. A gravestone for Richard Fogg, esq. father of fourteen children, famous for his poetry, and skill in heraldry, obt. 1680. A gravestone for Jane, daughter of the Rev. Strangford Viol, late rector of Upminster, in Essex, and Jane his wife, daughter of Richard Fogg, esq. obt. 1719; she married Edward Jacob, surgeon, of Canterbury, who died in 1756. In the east window are three shields of painted glass; the first, the field gone, On a chief, azure, three lions rampant, or; on the sides in black letter, Sir John Lisle, knt. The field was probably or; second, Gules, a cross, argent; third, azure, a bend cotized, argent, between six martlets of the second, under which was formerly this legend, Orate p aia Wi. Tonge, now obliterated. In the north window are remaining four figures; first, a man in armour with a shield, having a plain cross on it, on his breast, in the attitude of thrusting a lance through the jaws of a beast lying at his feet; probably, by the cross designed for St. George; second, a young man crowned; third, an older man crowned, with a globe and sceptre in his hands, and seemingly weeping; fourth, an antient man kneeling, full bearded, on his shoulder a child holding a globe and sceptre, to which he is looking up. In the south window is the figure of a man bearded, with a palmer's bonnet on, and staff, holding in his right hand a book. In the body of the church, a marble monument against the north wall, near the chancel, and inscription, shewing that in the vault underneath are deposited the remains of Michael Hatton, esq. of Dane-court, obt. 1776; also Mrs. Alice Hatton, his widow, obt. 1791; arms, Azure, a chevron, between three wheat sheaves, or, impaling gules, three lilies, argent, stalked and leaved, vert. A monument against the same wall for Thomas Michael Tierney, late student of Brazen Noze college, Oxford, and son of Thomas Tierney, of London, by Savine his wife, obt. 1770, at Arras, in France, on his return to England, æt. 19. On seven different gravestones are memorials for the Smiths, resident at Thornton, from the year 1632 to 1664. In the windows of this church were formerly much more painted glass, both of figures and coats of arms.
This church was antiently part of the possessions of the knights hospitallers of St. John of Jerusalem, to whom it was appropriated by archbishop Langton, about the end of king John's reign; the archbishop reserving to himself and successors, the nomination and institution of a vicar, and at the same time he endowed the vicarage, decreeing that the vicar should receive the whole altarage, and the moiety of all the tithes belonging to this church, and a certain messuage, &c. belonging to it; (fn. 3) in which state the appropriation and vi carage of this church remained until the dissolution of the above order, in the 32d year of king Henry VIII.'s reign, when they both came into the king's hands, and remained there till the year 1558, being the last of Philip and Mary, when the advowson of the vicarage was granted among others to the archbishop; and the appropriation likewise in the third year of queen Elizabeth, this rectory being then valued at six pounds per annum; since which both the appropriation and advowson have remained part of the possessions of the see of Canterbury, the archbishop being now possessed of them. The vicarage of Tilmanstone is valued in the king's book at 7l. 12s. 6d. It is now a discharged living, and is of the yearly value of forty-five pounds. In 1588 here were one hundred and nine communicants, in 1640 there were the like number of communicants, and it was valued at fifty pounds. In 1740 it was of the value of sixty pounds.
Archbishop Wake, in 1719, on the petition of Nicholas Carter, vicar of this church, gave licence for him to take down the old vicarage-house and to erect a new one. (fn. 4) This vicarage is at present endowed with one half of the great tithes, with a vicarage-house, and garden only, for the vicar's use. The remaining half of the great tithes belongs to the parsonage, with twenty-four acres of glebe land, held on a beneficial lease from the archbishop, by the two sons of the late Mr. John Curling, of Ham. There are fifteen acres of land in this parish allotted as a glebe to Eastry parsonage.
In the parish register (the antient part of it) are the names of Cocks, Fogg, very numerous, Arden, Willford, Billingsley, Bargrave, Pattinson, Burville, Capell, Boys, Picks, and Ower.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
I'm always amazed and affirmed at how to Open Space Technology process allows for good to great discussion about topics in tension, this one being: How to deal with problematic performance appraisals.
What a great group of open-minded HR people at MISHRM in Grand Rapids, MI!
See the attached flipcharts for discussion notes. I will respond to generated questions, creating a FAQ, and will be sharing resources, including references from BetaCodex.org, the 2012 book, Beyond Performance Management, by Jeremy Hope and Steve Player
This group understood the flow of Open Space (Technology) immediately and plunged right into the topic of the session of raising questions and discussing how to move beyond industrial age and 70's behaviorist thinking to transition to the modern 21st century of achievement and performance.
Context is here: A History of Performance Appraisals: Letting Go to Power New Culture
reveln.com/a-history-of-performance-appraisals-letting-go...
Description:
This presentation provides a context for performance appraisals, ratings and reviews as very old ideas compared to organizational leadership pioneers and what's next. Performance management, defined in the 1970s, is rooted in scientific management. It is possible to acknowledge history, realize its impact on our business systems, and let go to embrace new strategies.
Open Space Technology is attributed to the work of Harrison Owen
With higher ed, with faculty, with professional coaches, with the horses, with professional women, with change management practitioners and consultants, with clients, Open Space has many applications, OST
If you'd like to learn more about this agenda-less type process organized around a key theme, an Open Space handout is available here: reveln.com/open-space-on-speed-and-social-business-video-...
Find out more via REVELN.com ~ Deb
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Dharamshala (also Dharamsala) is a city and a municipal council in Kangra district in the Indian state of Himachal Pradesh. It is the district headquarters. It was formerly known as Bhagsu. The Dalai Lama's residence in McLeodGanj and the headquarters of Central Tibetan Administration (the Tibetan government in exile) are in Dharamshala. Dharamshala is 18 kilometres from Kangra.
DESCRIPTION
Dharamshala is a city in the upper reaches of the Kangra Valley and is surrounded by dense coniferous forest consisting mainly of stately Deodar cedar trees. The suburbs include McLeodGanj, Bhagsunath, Dharamkot, Naddi, ForsythGanj, Kotwali Bazaar (the main market), Kaccheri Adda (government offices such as the court, police, post, etc.), Dari, Ramnagar, Sidhpur, and Sidhbari (where the Karmapa is based).
The village of McLeodGanj, lying in the upper reaches, is known worldwide for the presence of the Dalai Lama. On 29 April 1959, the 14th Dalai Lama (Tenzin Gyatso) established the Tibetan exile administration in the north Indian hill station of Mussoorie. In May 1960, the Central Tibetan Administration (CTA) was moved to Dharamshala.
Dharamshala is the centre of the Tibetan exile world in India. Following the 1959 Tibetan uprising there was an influx of Tibetan refugees who followed the 14th Dalai Lama. His presence and the Tibetan population has made Dharamshala a popular destination for Indian and foreign tourists, including students studying Tibet.
One of the main attractions of Dharamshala is Triund hill. Jewel of Dharamshala, Triund is one day trek at the upper reaches of McLeodGanj, about 9 km from McLeodGanj.
ETYMOLOGY
Dharamshala (Devanagari: धर्मशाला; ITRANS: Dharmashaalaa; IAST: Dharmaśālā) is a Hindi word (derived from Sanskrit) that is a compound of dharma (धर्म) and shālā (शाला). A loose translation into English would be 'spiritual dwelling' or, more loosely, 'sanctuary'. Rendering a precise literal translation into English is problematic due to the vast and conceptually rich semantic field of the word dharma[1] and the cultural aspect of India.
In common Hindi usage, the word dharamshala refers to a shelter or rest house for spiritual pilgrims. Traditionally, such dharamshalas (pilgrims' rest houses) were commonly constructed near pilgrimage destinations (often in remote areas) to give visitors a place to sleep for the night. When the first permanent settlement was created in the place now called Dharamshala, there was one such pilgrims' rest house on the site, and the settlement took its name from that dharamshala.
HISTORY
BEFORE THE RAJ
From the earliest times until the British Raj, Dharamshala and its surrounding area was ruled by the Katoch Dynasty of Kangra. The Katoch Dynasty is said to be the oldest serving Royal Family in the world.[3] The Royal Family still keeps a residence in Dharamshala, known as 'Clouds End Villa'.
The indigenous people of the Dharamshala area (and the surrounding region) are the Gaddis, a predominantly Hindu group who traditionally lived a nomadic or semi-nomadic (transhumant) lifestyle. Due to the lack of permanent settlements in the area, some Gaddis lost their seasonal pastures and farmland when the British and the Gurkhas arrived to settle.
Settlement by the British and the Gurkhas
In 1848, the area now known as Dharamshala was annexed by the British.
"Dharamsāla lies on a spur of the Dhaola Dhār, 16 miles north-east of Kāngra, in the midst of wild and picturesque scenery. It originally formed a subsidiary cantonment for the troops stationed at Kāngra, and was first occupied as a station in 1849, when a site was required for a cantonment to accommodate a Native regiment which was being raised in the District. A site was found upon the slopes of the Dhaola Dhār, in a plot of waste land, upon which stood an old Hindu resthouse, or dharmsāla, whence the name adopted for the new cantonment. The civil authorities, following the example of the regimental officers, and attracted by the advantages of climate and scenery, built themselves houses in the neighbourhood of the cantonment; and in 1855 the new station was formally recognised as the head-quarters of the [Kāngra] District."
In 1860, the 66th Gurkha Light Infantry was moved from Kangra, Himachal Pradesh to Dharamshala, which was at first made a subsidiary cantonment. An ideal position for the new base was found on the slopes of the Dhauladhar Hills, near the site of a Hindu sanctuary, or Dharamshala, hence the name of the town. The Battalion was later renamed the historic 1st Gurkha Rifles, this was the beginning of the legend of the Gurkhas, also known as the 'Bravest of the Brave'. Consequently, fourteen Gurkha platoon villages grew from this settlement, and exist to this day, namely Dari, Ramnagar, Shyamnagar, Dal, Totarani, Khanyara, Sadher, Chaandmaari, Sallagarhi, Sidhbari, Yol, and so on. The Gurkhas worshipped at the ancient Shiva temple of Bhagsunag. The Gurkhas referred to Dharamshala as 'Bhagsu' and referred to themselves as Bhagsuwalas.
The 21st Gurkha Regiment from Dharamshala performed heroic feats during World War I and the North West Frontier Province campaigns. The Gurkha cantonment then reached its zenith during World War II, when battalions from Dharamshala made history. Many place names in the town still retain their former cantonment terminologies: Depot Bazaar, Pensioners' Lines, Tirah Lines (named after the 19th century Tirah Campaign), Bharatpore Lines (named after the 1826 Battle of Bharatpore).
The second Lord Elgin, Viceroy of India died here (at the 1st Gurkha Rifles Officers' Mess) in 1863 and is buried in the cemetery of St. John in the Wilderness, a small Anglican church distinguished by its stained-glass windows. Dharamshala became a popular hill station for the British working in or near Delhi, offering a cool respite during the hot summer months.
"Before the earthquake of 1905, the upper part of the station, which rises to a height of 7,112 feet [2,168 metres], contained the European houses, the station church, and the officers' mess and lines of the 1st Gurkhas, together with the public gardens, post office, and two bazars, the Forsythganj and McLeodganj. The public offices, a bazar, and a few European houses made up the lower station, as low as 1,372 metres. The 1st battalion of the 1st Gurkhas used to be stationed here, but was moved to the upper station in 1894-5.... The public gardens, which were, before the earthquake, laid out with much taste in lawns and terraces, contained a valuable collection of indigenous and imported trees and shrubs, and were overlooked by the Assembly Rooms, a handsome building comprising a public hall, a library and reading-room and a billiard-room. The church was beautifully situated in a recess of the mountain."
In 1905, the Kangra valley suffered a major earthquake. On April 4 of that year, the earth shook, demolishing much of the cantonment and the neighbouring city of Kangra, Himachal Pradesh as well as the Bhagsunag temple. Altogether, the 1905 Kangra earthquake killed 20,000 people. "1,625 persons perished at Dharamsāla alone, including 15 Europeans and 112 of the Gurkha garrison."."
The Gurkhas rebuilt the town along with the temple, which today is acknowledged as the 1st Gurkha Rifles' heritage. The British had planned to make Dharamshala the summer capital of India, but moved to Shimla after the disaster.
Not only did the Gurkhas of Dharmshala make a major contribution to India's defence, many were freedom fighters for the Indian National Army, which had been founded by Netaji Subhas Chandra Bose. The Indian National Army Captain Ram Singh Thakur, a Gurkha from the village of Khanyara, composed some of India's most popular and stirring patriotic songs, including "Kadam Kadam Badaye Ja". He is acknowledged so by the Netaji Research Bureau, Kolkata. The important contribution of the noted Gurkha social commentator, the late Master Mitrasen Thapa, from the village of Totarani, has been acknowledged by the Himachal Pradesh government. Recently, a park dedicated to the memory of the late Brigadier Sher Jung Thapa, MVC, the 'Hero of Skardu', has been opened alongside the road between Lower and Upper Dharamshala.
ESTABLISHMENT OF TIBETAN EXILE COMMUNITY
The Tibetan settlement of Dharamshala began in 1959, when His Holiness the Dalai Lama had to flee Tibet and the Prime Minister of India allowed him and his followers to settle in McLeodGanj (in Upper Dharmshala), a former colonial British summer picnic spot. There they established the "government-in-exile" in 1960. Dharamshala had been connected with Hinduism and Buddhism for a long time, many monasteries having been established there in the past, by Tibetan immigrants in the 19th century.In 1970, The Dalai Lama, Tenzin Gyatso, opened the Library of Tibetan Works and Archives which houses over 80,000 manuscripts and other important resources related to Tibetan history, politics and culture. It is considered one of the most important institutions for Tibetology in the world, the new director is Geshe Lahkdor, the old translator of H.H. the Dalai Lama.
Several thousand Tibetan exiles have now settled in the area, and most live in and around McLeodGanj in Upper Dharamshala, where they have built monasteries, temples and schools. McLeodGanj is sometimes known as 'Little Lhasa", after the Tibetan capital city, or 'Dhasa' (a compound of 'Dharamshala' and 'Lhasa'). It has become an important tourist destination with many hotels and restaurants, leading to growth in tourism and commerce.
Dharamshala is the winter capital of Himachal Pradesh. The Legislative Assembly is at Sidhbari, near the Chinmaya Tapovan Ashram, and the winter sessions of the Government are held there.
GEOGRAPHY
Dharamshala has an average elevation of 1457 metres, covering an area of almost 8.51 km².
Dharamsala is located in the Kangra Valley, in the shadow of the Dhauladhar mountains.
The city is divided into two distinct sections. Kotwali Bazaar and the surrounding markets are referred to as "Lower Dharamshala" or just "Dharamshala." Further up the mountain is McLeodGanj separated in between by the village of Ganchen Kyishong, the home of the Tibetan government-in-exile. A steep, narrow road connects McLeodGanj from Dharamshala and is only accessible to taxis and small cars, while a longer road winds around the valley for use by buses and trucks. McLeodGanj is surrounded by pine, Himalayan oak, and rhododendron.
The main crops grown in the valleys below are rice, wheat and tea.
CONNECTIONS
Dharamshala town is reached by Gaggal Airport, (IATA: DHM, ICAO: VIGG), about 15 km to the town's south and about 10 km north of Kangra, Himachal Pradesh town. To reach Dharamshala by train, one has to reach Kangra, Himachal Pradesh town by Kangra Valley Railway line from Pathankot 94 km away and then take a bus or a taxi.
Pathankot is a broad gauge railway head. There is another railway line from Pathankot to Jogindernagar, a part of the Mandi District of Himachal Pradesh, which is a narrow-gauge line. The nearest station to Dharamshala on this line is Chamunda Marg, half an hour away, where a Shaktipitha is; the town is well connected by road to other parts of the country.
Buses of all classes (deluxe, air-conditioned, and regular) drive daily between Dharamshala and major cities such as Chandigarh, Delhi, and Shimla. Several buses each night connect McLeodGanj with Majnu Ka Tila, the Tibetan settlement in Delhi.
CLIMATE
Dharamshala has a monsoon-influenced humid subtropical climate (Cwa). Summer starts in early April, peaks in early June (when temperatures can reach 36 °C) and last till mid-June. From July to mid-September is the monsoon season when up to 3000 mm of rainfall can be experienced, making Dharamshala one of the wettest places in the state. Autumn is mild and lasts from October to the end of November.
Autumn temperatures average around 16–17 °C. Winter starts in December and continues until late February. Snow and sleet are common during the winter in upper Dharamshala (including McLeodganj, Bhagsu Nag and Naddi). Lower Dharamshala receives little solid precipitation except hail. The snowfall of January 7, 2012 was an exception. It was caused by deep low pressure entering the Kangra district. Winter is followed by a short, pleasant spring until April. Historically, the Dhauladhar mountains used to remain snow-covered all year long, however, in recent years they have been losing their snow blanket during dry spells.
The best times to visit are the autumn and spring months.
TREKKING
Dharamshala is a starting point to a number of trekking trails that especially lead trekkers across Dhauladhar into the upper Ravi Valley and Chamba district. En route, you cross through forests of deodar, pine, oak and rhododendron, and pass streams and rivers and wind along vertiginous cliff tracks, and the occasional lake waterfall and glacier.
A 2-km amble takes one to Bhagsu, and then a further 3-km walk will lead the trekkers to Dharamkot. If one wishes to go on a longer walk then he/she can trek 8-km to Triund. The snow line of Ilaqa Got is just a 5-km walk.
Other trekking trails that lead you to Chamba from Dharamshala are:
Toral Pass (4575m) which begins from Tang Narwana (1150m) that is nearly 10 km from Dharamshala
Across Bhimghasutri Pass (4580m) via near-vertical rocky ascents, steep cliffs and dangerous gorges. This is a highly difficult level trek and takes around six days to complete.
Dharamshala—Bleni Pass (3710m) – Dunali. Compared to other trekking trails, this one is much easier and takes around four or five-days to complete. The trek leads you through alpine pastures, woods, and streams, before ending at Dunali, on the Chamba road.
Dharamshala is an ideal destination for rock climbing enthusiasts. One can go rock climbing over the ridges of the Dhauladhar range.
kareri lake (near kareri village) is also a famous trekking destination for travellers.
PLACES OF ATTRACTION
Naam Art Gallery The exhibition in ‘NAAM ART GALLERY’ exhibits paintings by Elsbeth Buschmann - watercolours and acrylics - and oil paintings by Alfred W. Hallett. Elsbeth Buschmann, is a professional painter from Germany, having studied painting in London and Paris . She lived in many countries where she held exhibitions, especially in the USA where she received various awards. Her paintings are in private collections in Germany, USA, Scotland, India and Switzerland. In India she held solo exhibitions at AIFAX, New Delhi and TAG, the Art Gallery of the Taj Mahal Hotel, Mumbai. She also took part in ‘The Himalayan National Exhibition of Art’ and was awarded. Open 10am to 7.00pm (Monday Closed) Mobile 098160-43708
Masrur (or Masroor): The major attraction of this place is the fifteen exquisitely carved monolithic rock temples dating back to the 8th century. The carvings of these temples are similar to Kailash temple at Ellora. In the sanctum of the main temple, one can find images of Lord Ram, and the Goddesses Sita and Lakshmi. Masrur is 40 km south of Kangra, Himachal Pradesh at 32°4′22″N 76°8′14″E. Template:Jama Masjid, Kotwali Bazar, Dharamshala.
Bhagsu Waterfall: This waterfall is in Bhagsu, 2 km from McLeodGanj. It lies behind the Bhagsunag Temple. During Monsoon, the fall turns into a 30 feet cascade.
Bhagsunag Temple: Temple of god Shiva situated around 2 km from McLeodGanj Bazaar. Constructed by 1 GR by around 1800 century and then worshipped majorly by 14 Gukha platoon villages in Dharamshala. Very next to Bhagsunag temple is a water fall, one of the major tourist attraction spot in Dharamshala.
Kangra Museum: Situated close to the bus stand, Kangra Art Museum is a unique museum displaying the artifacts of Tibetan and Buddhist cultures. This is a treasure of Kangra valley’s cultural past, crafts, arts and other ancient artifacts. Some of the displayed items in the museum are dating back to the 5th century.
Kangra Museum encloses a gallery consisting of miniature paintings of Kangra’s rich past, pottery, rare coin memorabilia, sculptures and anthropological materials. It has a varied collection of tribal jewelry, embroidered costumes and wood carvings. A section dedicated to contemporary artworks adds the attraction to the museum.
Tourists can easily reach by bus or taxi and it will take 30 mins to one hour to see the museum. While visiting the museum, never miss to explore the Kotwali bazar.
Kunal Pathri Temple: This temple is dedicated to Goddess Kalpeshwari and is 3 km from the Kotwali Bazaar. It's believed that a part of Goddess Sati's skull fell here when Lord Shiva was carrying the charred body of the Goddess; hence the name of the temple.
Chamunda Temple: This temple is around 15 km from Dharamshala on the right bank of river Baner on the Mandi-Pathankot highway. According to mythology, Goddess Kali killed the demons Chand and Mund at this place.
Dal Lake: The Lake is spread in an area of 1 km and is bounded by rhododendrons, deodars, and junipers forest. Annually, a fair is held at the Kali Temple near the Lake. There is another temple close to the lake that is dedicated to sage Durvasa. Dal Lake is 2 km walk westwards from McLeodGanj bazaar.
Triund: Triund is nestled in the foothills of Dhauladhar and is around 17 km from Dharamshala. It's a trekking destination from McLeodGanj, and offers magnificent vistas of the mountains and valleys. The nightstays are in the hoods, small time caves, that local gaddis with their goat herds use as shelters from rains during the daytime.
Naddi: This scenic picnic spot is located 5 km northwest of McLeodGanj. Naddi offers a spectacular view of the Kangra valley. You can trek to Kareri Lake, Triund, and Guna Devi from here. It's becoming a popular destination for nature lovers.
Thaneek Pura or Thanik Pura is a hill station village (hamlet) in Chintpurni in the Una district of the state of Himachal Pradesh in India. It is near the Chintpurni Temple, which is a place of pilgrimage for both Hindus and Sikhs. The area is surrounded by the western Himalayas in the north and east in the smaller Shiwalik (or Shivalik) range bordering the state of Punjab.
McLeodGanj is around 9 km from Dharamshala. This place is famous for its markets, where one can shop for handicraft items, eat Tibetan food and visit statue of Lord Buddha.
Sidhbari : A village located 6 km from Dharamshala near Yol Cantonment and a place of historical spiritual significance. Attractions around Sidhbari include the Kapila Muni Cave, Chinmaya Ashram, Gyuto monastery, Aganjar Mahadev Temple and the newly constructed State legislature. The agricultural hamlet of Rakkar nearby is an ideal base to explore the rest of the Kangra district and experience the traditional lifestyle and mud architecture of the Gaddi community.
Adi Shakti Temple, Naddi
Aghanjar Mahadev
Bhagsu waterfall
Bhagsunath
Sheela Chowk
Bir - Popular destination for ecotourism, meditation studies, volunteering, and paragliding at Billing.
Brajeshwari Devi Temple
Chamunda Devi Mandir
Chinmaya Tapovan
Chime Gyatsarling Monastery, just behind of Norbulingka Institute, upper Sidhpur. 6 km from Dharmshala and 14 km from Gagal airport.
Dal Lake
Dari
Gopalpur Zoo and tea gardens
Dehra Gopipur
Dharamkot (2100 m)
Guna Devi Mandir amidst dense forest
Historical fort in Old Kangra, Himachal Pradesh. Adjoining the Fort is the Maharaja Sansar Chandra Museum, run by the Kangra Royal Family. The Museum provides audio guides for the fort and the museum.
Haripur Village (near Guler)
Pong Dam Lake
Indru Nag Temple
Kareri Lake
Khaniyara
Kunal Pathri
Lam Dal Lake
Library of Tibetan Works and Archives
Masrur (rock temple)
Namgyal Monastery
Narghota
Norbulingka Institute
Nurpur[18]
Sidhbari
Church of St. John in the Wilderness
Tibetan Institute of Performing Arts
Triund (2975 m), a popular day hike or overnight trek. There is a forest rest house for overnight stay.
Tatwani and Machhrial
Trilokpur
Chime Gyatseling Monastery (Guru Padmasambhava)
Near Norbulingka Tibetan Institute
Jama Masjid kotwalibazar Dharamshala
I have passed St Mary a number of times since travelling to see the orchids at a nearby reserve. So with some time to kill a couple of weeks ago, I decide to call in.
The church is nearer to the village of Metfield than the one it is parish church for, and parking was problematic, as the church is off the main road, and the small houses and farms that make this part of Withersdale all had rather unwelcoming do not park here signs, and nearer the church, do not park on the grass signs. So where doe the visitor who arrives by car actually park? I ended up on the verge of the B road that passes close by, but the unwelcoming nature of the area had put me in a bad mood.
St mary is a small and simple church, a small bellcote at the west end, a fine ancient font on a new pedestal, some small but old pews and a fine roof.
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(Introduction: Back in 2002, Withersdale was the 500th church on the Suffolk Churches site. You might say that the end of the journey was in view. I had recently had a conversation with some friends about writing parodies, using the style of other authors for those things we would have written anyway. One friend, a teacher, claimed to have written an entire school report in the style of Raymond Chandler. Some writers are easy to replicate - TS Eliot and Hemingway, for example - but it is harder to sustain a parody when the parodied writer is best known for going on at length. I said I'd have a go at Proust, which I did here, and James Joyce for church 501, Bungay St Mary. It's not for me to say how successful the parodies are, although the Joyce one has been complimented kindly by some of the man's fans. Nobody has ever said anything about the Withersdale parody - perhaps more people read Joyce than Proust, I don't know. In 2007, when I began revisiting Suffolk churches to replace the old photographs I had taken with brand spanking new digital ones, I came back to Withersdale. Unfortunately, I got here at the dullest hour on a dull day, and so the exteriors are not what I had hoped for. Still, that's a good excuse to go back again. As for the text, I have not seen any reason to change it, other than to add one hyperlink to a page on the Norfolk Churches site. I realise that this will be an annoyance for anyone wanting to find out more about Withersdale and its church. For this, I apologise.)
2002: For a long time, I used to read French novels in bed. And then, mid-morning, I'd get up and wander through an industrial wasteland.
I was living in Sheffield, in South Yorkshire, in the years when the coal and steel industries were finally coming to an end, and I'd walk through the battlefields of Brightside and Attercliffe, wondering at the abandoned factories and mills, and the wasted infrastructure, the boarded-up pubs and shops, the graffiti, the row upon row of derelict terraces. One day, I even found an old railway station, the door onto the platform hanging open, the wind howling through the gap into the tunnel, the line going nowhere.
Often, I would imagine what these places had once been like, when they were still alive, for I was not born to this, coming as I did from the flat fields of East Anglia. The first time I saw it all, it was already over. I loved the litany of names: Attercliffe and Brightside I have already mentioned, and there was Eccleshall and Carbrook, Intake and Millhouses. I don't know now if I knew them from visiting them, or only knew them from their names, bold on the fronts of buses.
I would wander alone through the broken streets, gazing up at the brick-faced shells, and imagine them full of activity, and try to decide what this winch had been for, or the platform where the lorries came, or the booth by the gate. This was all the evidence, and this was all I had to go on, as I reconstructed a world I had never seen. And what really interested me was not the places at all, but the people who had once inhabited them; those people who had now gone, but these buildings were once the focus of their lives, and they had known them very differently to the way I was knowing them now.
Using material evidence to reconstruct their activities, I could perhaps begin to understand their lives.
I was thinking about this as I cycled along the Waveney valley - but then something else happened. I had come to Withersdale from Weybread, up on the Norfolk border. In fact, I had reached Weybread from the northern side of the Waveney, since the most direct route from Mendham to Weybread had been across the river into Norfolk, and through the lanes that lead into Harleston. About fifteen years before all this happened, when I was living on the south coast of England, I had had a brief but passionate affair with a girl who came from Alburgh, a Norfolk village on the other side of the border to Mendham. I hadn't thought of this for years, but suddenly seeing the name of the village, which I had never visited, on a road sign, startled me. And then something extraordinary happened. As I sat on my bike, savouring this shock of recognition, an agricultural lorry passed me, and I noticed that the name of the town painted on the side of the lorry was the same south coast town where this occured.
I was still wondering at this as I threaded through the back lanes between Weybread and Withersdale, a world away from the post-industrial ruins of South Yorkshire, or the misery of the south coast, for I had not often been happy there, and never wish to be so poor or so far from home again. When I moved to the south, I had not many months since finished an increasingly pointless relationship that should have stopped after six months, and unfortunately went on for another two years. My habit of reading Proust in bed had come towards the end of this; that, and wandering around east Sheffield, were, I think, displacement activities of a kind, not only to avoid spending too much time with her, but also to avoid doing anything about it. It also had much to do with me leaving Sheffield shortly afterwards. It was a year later that I moved to the south coast, and I was already seeing the girl who would become my wife. And then I met this woman from a Norfolk village shortly after I arrived in the unfamiliar coastal town, in the warmest October of the century. The leaves were only just beginning to colour and fall, and I remembered the way the woods rode the Downs, and the way the fog hid all day in the valleys.
And then I thought, well, it must have been more than fifteen years ago, because I could remember leaving her bed in the early hours of one Friday morning, the paleness just beginning to appear in the east, and being stopped on a roadblock on the bypass, where it joined the Lewes road. It was the night that the IRA had bombed the Tory party conference at the Grand Hotel, and everyone leaving town was being stopped and questioned. I had no idea what had happened, and the policeman didn't tell me. As I explained where I had been, I watched the police coaches hurtling back westwards out of Kent, away from the miners' strike.
When I had made my life less complicated, I used to cycle around the Sussex lanes, finding lonely churches and sitting in them. When I'd lived in Sheffield, I liked to wander up on to the moors, perhaps to Bradfield, where the church looks out on an empty sky. Standing in its doorway took me out of the world altogether, and was the first time I experienced that sense of communion with the past. St Mary Magdalene, Withersdale, reminded me a bit of Bradfield, although busy Suffolk is much noisier than the peace around Sheffield. Here was an ancient space, plainly Norman in origin, that had stood here stubbornly while the world changed around it. Wars had come and gone, times of great prosperity had warmed it and depressions had made it cold again. Disease and famine had emptied it, until the irrepressible energy of human activity had restored it to life. And it was still here, so unlike our own transitory existences. But perhaps there is a resilience in stone that reflects the human spirit.
What would I have found most extraordinary back then, on the south coast? That we would now have known ten years of relative peace in Ireland? That the time of the Tories would finally come to an end, and it would be hard to imagine them ever regaining power? That I would be married with children in East Anglia? I think I would have found the Tories being out of power least believable.
I had been looking forward to reaching Withersdale for several years, and it had increasingly become the sole quest of the day, like people who set out on a journey to see with their own eyes some city they have always longed to visit, and imagine that they can taste in reality what has charmed their fancy.
Everybody who writes about it seems to like it, Mortlock calling it a dear little church, Simon Jenkins thought it unusually atmospheric, and Arthur Mee writes as though he actually visited the place for a change, and curiously mentions half a dozen pathetic old benches... which once held an honoured place in God's house and are now a shelter from the sun for a few of God's sheep, which is typical of barmy Arthur.
The church sits right beside the busy Halesworth to Harleston road, which you wouldn't expect from its reputation for being remote and peaceful. Incidentally, this is a road I always find difficult when I'm cycling, since it bends and twists through high Suffolk, and you can never be entirely clear about which way it is heading, and several times I have made the mistake of absent-mindedly turning for Harleston when I wanted Halesworth, and so on. Withersdale was the last piece of the jigsaw in north east Suffolk for me; I had visited every single other medieval church beyond the curve that connects Diss in Norfolk to Halesworth, and then the sea.
It was a crisp, bright afternoon towards the end of February, and my next stop after Withersdale would be the railway station at Halesworth, where I planned to catch the train that left at 4.30pm, en route from Lowestoft to Ipswich. Before Halesworth, the train would pass through Beccles, where I had stepped off of it earlier that morning, and cycled off to visit the churches of Worlingham, Mettingham and Shipmeadow workhouse. It was after this that I had made the somewhat convoluted journey through the Saints to reach Mendham in the early afternoon. Each of the Saints is an event, as if a counterpoint to the time it takes to travel through them, creating a history, a tradition of the distance, each one connected to and yet significantly different from the others, and sometimes events can overtake history and change its course, as I had discovered.
Now, I was nine miles from Halesworth, with less than an hour to go before the train left, which would give me time to visit Withersdale, but would concentrate my mind, since the 4.30pm train was the last that I could reasonably catch, having no lights, and needing to cycle a further two miles from the station when I arrived in Ipswich.
So, if I was to decide that the setting or interior of St Mary Magdalene were in any way timeless, this would have to be set against a pressing urgency - or, if not quite an urgency, a sense that an urgency would be created if I did not remain aware of the passing of time.
I stepped through the gate into the sloping churchyard, passing 18th and 19th century headstones as I walked to the east of the building. Here, I discovered that the church was not entirely rendered rubble, for the east wall had been partly rebuilt in red brick, and the window frame above was made of wood, which would be a memory of times past, and a hint of things to come.
The south side of the building was dappled in winter sunlight, and I remembered how Arthur Mee had found this church surrounded by elm trees, and how their leaves must have sent shadows scurrying along this wall, and how the sunlight had been washing it for generations. I wondered if there could be some kind of photographic effect, perhaps caused by chemicals in the rendering responding to the photons in the sunlight, and I remembered how Proust had watched from his curtained apartment the streets below, imagining scenes into stillness. I thought of my own small world, my transitory journey, and how this would be a blink of an eye, a relative stillness in comparison to the long centuries the wall had stood, and how everything I cared about, my passions, hopes and fears, signified nothing beside it.
I looked up at the pretty weather-boarded turret, and the little porch below. Although the church is visibly Norman in construction, the turret and porch have a later historical resonance, because they were the gift of William Sancroft, later to be Archbishop of Canterbury, who in the long years of the 17th century Commonwealth lived at nearby Fressingfield, during the time that the episcopal government of the Church of England was supressed.
Fressingfield was his native village, but Fressingfield church is a medieval wonder, and it is not too fanciful to imagine that Sancroft made St Mary Magdalene his quiet project, although of course it cannot be the work of one man, or even one generation or epoch, but his touch must have fallen firmly here.
I stepped inside to a cool light suffusing the nave and chancel, and I climbed up to the tiny gallery at the west end to look down on the space below. St Mary Magdalene is a relatively unspoiled prayerbook church, almost entirely of the 17th century, with some sympathetic Victorian additions. The pulpit is against the north wall as at All Saints South Elmham, to take full advantage of the theatrical sunlight from the windows in the south wall. The pulpit is tiny, barely two feet across, and the benches face it, and so do the box pews to south and east.
The woodwork is mellow, breathing a calmness into the silence, while the chancel beyond is gorgeous, a tiny altar surrounded by three-sided rails sitting beneath the elegant window, two brass vases of pussywillow sweet upon its cloth. I stood for some time looking down, and then descended, finding a superb font carved with a tree of life and a grinning face. It may be Norman, it may be older. It is set upon a modern brick base, but even this is fitting, as are the benches with strange ends, with a hole for the candlepricks, and I ran my hand over the golden curve, an eroticism stirring in the memory as the scent of flowers in a window splay touched my senses, an echo of a spring evening some twenty years before, when I had first ever thought myself in love, and this came to me now.
There was a crisp confidence to this building; it was expressed in the curious elegance of the 17th century English Church which had furnished it that, despite so many traumas, had finally come to represent the simplicity of the Puritans, the seemliness of the Anglicans, and that was the Elizabethan Settlement of the previous century fulfilled. Here Sancroft waited, while the world turned upside down around him, and then Cromwell died, and so too did the Puritan project; Sancroft became Dean of St Paul's Cathedral in London, witnessing its destruction by fire in 1666, and overseeing its complete rebuilding in the classical style, and such a contrast with St Mary Magdalene it must have made that perhaps he sometimes wished he was back here. A High Anglican, he crowned the Catholic James II with some misgivings, but then refused to recognise the Protestant coup of William III in 1688, returning once more to Suffolk, where he died.
I sat in the shadowed pew and felt the distant beat, the quiet trick of history turned and played. I thought of the certainty that this interior represented, the triumph of the will, of belief over mystery, and how the rationalist, superstitious 18th century worshippers here could not have conceived of the great sacramental fire that would one day flame out of Oxford and lick them clean.
I sat there, long enough to forget that I must of necessity move on, and the place began to cast a spell which I thought mostly due to the light, which was becoming pale as the sun faded beyond the distant trees, or perhaps the silence, but I knew in fact it was because of the matter on my mind.
You see, there's another thing. A few days before my visit to Withersdale I had spent a weekend abroad with three female friends, one of whom I felt increasingly drawn to, to the extent that I wondered if anything might come of it. This was also on my mind as I sat in the neat coolness of St Mary Magdalene, looking at the pussy willows in the altar vases, and talking to someone, possibly God.
How to understand flowers on altars, I wonder. How the 18th century puritans who furnished this place would be appalled! And yet they were perfect, as if the entire building had been constructed and furnished for them to be placed here, on this day, at this time, with the late afternoon light glancing down the hillside and leading my gaze to the brass vases. What did they mean to me, in comparison with their meaning for the people who placed them there? I ought to mention that the friends I went away with were all younger then me, at least twelve years, and it is to my great delight how younger people reinvent the world I think I understand, just as I must have done, and still do for people that much older than me. This constant process of reinterpretation must be immensely annoying for those who think they have grown old and wise, but I rejoice in it; it is a beautiful chaos, and keeps the world fresh and new, and history could not exist without it. By history, I mean of course the gradual process of constant change, which was also Newman's definition of the word tradition, rather than anything about dates and famous people.
So I sat there, and wondered if I should try and make something happen with the woman I mentioned, if I should tell her how I felt, and discover if what seemed to be the case was actually so, and so as I sit here now, writing this, I know the full story, and how it finally ended some weeks later, and this makes complete the circle from the moment I crossed the Waveney at Mendham, putting in chain an irrevokable sequence that would lead me here now to this computer keyboard, on this sunny spring evening in Ipswich. In A L'ombre des Jeunes Filles en Fleurs, Proust remembers crossing France by train at night, and the dislocation and alienation of being hurtled through an invisible, unfamiliar landscape. He cannot sleep, and in the middle of the night the train stops in a secret valley, far from the nearest town, perhaps because there is a station, or because the track is blocked, I don't remember. He opens the carriage window; it is a hot, sultry night.
Suddenly, a woman appears from the nearest cottage, with a jug of coffee, and he watches her give the coffee to a group of passengers, or perhaps they were the men removing the blockage, which I think was a tree, but may have been an animal of some kind, or perhaps it was to do with a swollen river. Proust thinks of her life in this lost valley ...from which its congregated summits hid the rest of the world, she could never see anyone save those in the trains which stopped for a moment only.
She moves back down the track, and gives the narrator some coffee. Wordlessly, he drinks it, returns the bowl, and the train starts to move, and he watches her silently as she recedes into the blackness, not knowing where he is, and only being certain that he will never see her again.
Instantly, the day is magnified, signified: Il faisait grand jour maintenant, says the narrator, je m'eloignais de l'aurore... This is history, thousands of these events, infuriatingly disparate and yet somehow connected. And this is so for everyone, for millions of us. I think now of Withersdale, and see connections ramifying, spiralling outwards, always becoming endless.
Rose, Double Delight
[I was working the Red Roses as they are the most problematic for me keeping good Petal Definition and Color Uniformity]
Check out My Website www.rickwillis-photos.com
A sneak preview of the seventh in Tony Comstock’s ongoing Real People, Real Live, Real Sex documentary series, Brett and Melanie: Boi Meets Girl is an exploration of sexual pleasure in committed relationships and the problematic place of explicit sexuality in cinema. ”Brett and Melanie” depicts a butch/femme couple, and opens up questions about strength and vulnerability in the context of how we portray and interpret gender. Throughout Brett and Melanie’s interview, there is a constant dance of who is strong for whom, of who is vulnerable and who nurtures; and this dance continues when Brett and Melanie make love.
By including frank footage of Brett and Melanie’s lovemaking along with their candid testimony, the film also opens up questions about the meaning of reality in the context of documentary filmmaking, and explodes preconceptions about the place of sexuality and eroticism in cinema.
Curated with Colin Weatherby.
Tony Comstock has been a filmmaker and photographer for more than 20 years. In a world awash in sexualized imagery, why does so little of it speak to the common pleasurable reality of sex? He has explored this and other aspects of the human condition. Subjects of Comstock’s films have included love, sex, 9/11, indigenous fisheries, hurricanes, refugees, HIV/AIDS orphans, and the visualization of God. His current focus is the Real People, Real Life, Real Sex series. Reaction to these films has ranged from film festival laurels and critical and popular acclaim, to police raids on screenings and intimidation of DVD retailers.
Diana Cage is the managing editor of Velvetparkmedia.com and author of several books on sex and sexuality including, Girl Meets Girl: A Dating Survival Guide and Box Lunch: The Laypersons Guide to Cunnilingus. She is the former editor of On Our Backs, the only lesbian sex magazine made by women, and host of her own show on Sirius XM. Featured in the Here! Television series Lesbian Sex and Sexuality, she was also named one of GO magazines 100 Women We Love. Her newest book, A Woman’s Guide to Sexual Ecstasy, will be out next spring.
Lisa Vandever is co-founder and director of CineKink, an organization that recognizes and encourages the positive depiction of sexuality in film and television. She curates and oversees an annual film festival and touring series designed to promote and showcase such works. A producer and consultant with over twenty years of experience in film and television, Vandever was formerly the director of programming for a regional network of public television stations, worked as a development executive for two New York-based independent production companies and was associate producer of the Sundance award-winning feature film, “Songcatcher.”
Vandever holds an MFA in Film and Video from Northwestern University and a BA in Telecommunications and Film from the University of Oregon. She is currently producing and directing her own documentary, A Public Voyeur, a profile of fine-arts photographer Barbara Nitke and her landmark legal challenge against the federal government’s CDA obscenity law.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Dharamshala (also Dharamsala) is a city and a municipal council in Kangra district in the Indian state of Himachal Pradesh. It is the district headquarters. It was formerly known as Bhagsu. The Dalai Lama's residence in McLeodGanj and the headquarters of Central Tibetan Administration (the Tibetan government in exile) are in Dharamshala. Dharamshala is 18 kilometres from Kangra.
DESCRIPTION
Dharamshala is a city in the upper reaches of the Kangra Valley and is surrounded by dense coniferous forest consisting mainly of stately Deodar cedar trees. The suburbs include McLeodGanj, Bhagsunath, Dharamkot, Naddi, ForsythGanj, Kotwali Bazaar (the main market), Kaccheri Adda (government offices such as the court, police, post, etc.), Dari, Ramnagar, Sidhpur, and Sidhbari (where the Karmapa is based).
The village of McLeodGanj, lying in the upper reaches, is known worldwide for the presence of the Dalai Lama. On 29 April 1959, the 14th Dalai Lama (Tenzin Gyatso) established the Tibetan exile administration in the north Indian hill station of Mussoorie. In May 1960, the Central Tibetan Administration (CTA) was moved to Dharamshala.
Dharamshala is the centre of the Tibetan exile world in India. Following the 1959 Tibetan uprising there was an influx of Tibetan refugees who followed the 14th Dalai Lama. His presence and the Tibetan population has made Dharamshala a popular destination for Indian and foreign tourists, including students studying Tibet.
One of the main attractions of Dharamshala is Triund hill. Jewel of Dharamshala, Triund is one day trek at the upper reaches of McLeodGanj, about 9 km from McLeodGanj.
ETYMOLOGY
Dharamshala (Devanagari: धर्मशाला; ITRANS: Dharmashaalaa; IAST: Dharmaśālā) is a Hindi word (derived from Sanskrit) that is a compound of dharma (धर्म) and shālā (शाला). A loose translation into English would be 'spiritual dwelling' or, more loosely, 'sanctuary'. Rendering a precise literal translation into English is problematic due to the vast and conceptually rich semantic field of the word dharma and the cultural aspect of India.
In common Hindi usage, the word dharamshala refers to a shelter or rest house for spiritual pilgrims. Traditionally, such dharamshalas (pilgrims' rest houses) were commonly constructed near pilgrimage destinations (often in remote areas) to give visitors a place to sleep for the night. When the first permanent settlement was created in the place now called Dharamshala, there was one such pilgrims' rest house on the site, and the settlement took its name from that dharamshala.
HISTORY
BEFORE THE RAJ
From the earliest times until the British Raj, Dharamshala and its surrounding area was ruled by the Katoch Dynasty of Kangra. The Katoch Dynasty is said to be the oldest serving Royal Family in the world. The Royal Family still keeps a residence in Dharamshala, known as 'Clouds End Villa'.
The indigenous people of the Dharamshala area (and the surrounding region) are the Gaddis, a predominantly Hindu group who traditionally lived a nomadic or semi-nomadic (transhumant) lifestyle. Due to the lack of permanent settlements in the area, some Gaddis lost their seasonal pastures and farmland when the British and the Gurkhas arrived to settle.
SETTLESMENT BY THE BRITISH AND THE GURKHAS
In 1848, the area now known as Dharamshala was annexed by the British.
"Dharamsāla lies on a spur of the Dhaola Dhār, 16 miles north-east of Kāngra, in the midst of wild and picturesque scenery. It originally formed a subsidiary cantonment for the troops stationed at Kāngra, and was first occupied as a station in 1849, when a site was required for a cantonment to accommodate a Native regiment which was being raised in the District. A site was found upon the slopes of the Dhaola Dhār, in a plot of waste land, upon which stood an old Hindu resthouse, or dharmsāla, whence the name adopted for the new cantonment. The civil authorities, following the example of the regimental officers, and attracted by the advantages of climate and scenery, built themselves houses in the neighbourhood of the cantonment; and in 1855 the new station was formally recognised as the head-quarters of the [Kāngra] District."
In 1860, the 66th Gurkha Light Infantry was moved from Kangra, Himachal Pradesh to Dharamshala, which was at first made a subsidiary cantonment. An ideal position for the new base was found on the slopes of the Dhauladhar Hills, near the site of a Hindu sanctuary, or Dharamshala, hence the name of the town. The Battalion was later renamed the historic 1st Gurkha Rifles, this was the beginning of the legend of the Gurkhas, also known as the 'Bravest of the Brave'. Consequently, fourteen Gurkha platoon villages grew from this settlement, and exist to this day, namely Dari, Ramnagar, Shyamnagar, Dal, Totarani, Khanyara, Sadher, Chaandmaari, Sallagarhi, Sidhbari, Yol, and so on. The Gurkhas worshipped at the ancient Shiva temple of Bhagsunag. The Gurkhas referred to Dharamshala as 'Bhagsu' and referred to themselves as Bhagsuwalas.
The 21st Gurkha Regiment from Dharamshala performed heroic feats during World War I and the North West Frontier Province campaigns. The Gurkha cantonment then reached its zenith during World War II, when battalions from Dharamshala made history. Many place names in the town still retain their former cantonment terminologies: Depot Bazaar, Pensioners' Lines, Tirah Lines (named after the 19th century Tirah Campaign), Bharatpore Lines (named after the 1826 Battle of Bharatpore).
The second Lord Elgin, Viceroy of India died here (at the 1st Gurkha Rifles Officers' Mess) in 1863 and is buried in the cemetery of St. John in the Wilderness, a small Anglican church distinguished by its stained-glass windows. Dharamshala became a popular hill station for the British working in or near Delhi, offering a cool respite during the hot summer months.
"Before the earthquake of 1905, the upper part of the station, which rises to a height of 2,168 metres, contained the European houses, the station church, and the officers' mess and lines of the 1st Gurkhas, together with the public gardens, post office, and two bazars, the Forsythganj and McLeodganj. The public offices, a bazar, and a few European houses made up the lower station, as low as 1,372 metres. The 1st battalion of the 1st Gurkhas used to be stationed here, but was moved to the upper station in 1894-5.... The public gardens, which were, before the earthquake, laid out with much taste in lawns and terraces, contained a valuable collection of indigenous and imported trees and shrubs, and were overlooked by the Assembly Rooms, a handsome building comprising a public hall, a library and reading-room and a billiard-room. The church was beautifully situated in a recess of the mountain."
In 1905, the Kangra valley suffered a major earthquake. On April 4 of that year, the earth shook, demolishing much of the cantonment and the neighbouring city of Kangra, Himachal Pradesh as well as the Bhagsunag temple. Altogether, the 1905 Kangra earthquake killed 20,000 people. "1,625 persons perished at Dharamsāla alone, including 15 Europeans and 112 of the Gurkha garrison."
The Gurkhas rebuilt the town along with the temple, which today is acknowledged as the 1st Gurkha Rifles' heritage. The British had planned to make Dharamshala the summer capital of India, but moved to Shimla after the disaster.
Not only did the Gurkhas of Dharmshala make a major contribution to India's defence, many were freedom fighters for the Indian National Army, which had been founded by Netaji Subhas Chandra Bose. The Indian National Army Captain Ram Singh Thakur, a Gurkha from the village of Khanyara, composed some of India's most popular and stirring patriotic songs, including "Kadam Kadam Badaye Ja". He is acknowledged so by the Netaji Research Bureau, Kolkata. The important contribution of the noted Gurkha social commentator, the late Master Mitrasen Thapa, from the village of Totarani, has been acknowledged by the Himachal Pradesh government. Recently, a park dedicated to the memory of the late Brigadier Sher Jung Thapa, MVC, the 'Hero of Skardu', has been opened alongside the road between Lower and Upper Dharamshala.
ESTABLISHMENT OF TIBETAN EXILE COMMUNITY
The Tibetan settlement of Dharamshala began in 1959, when His Holiness the Dalai Lama had to flee Tibet and the Prime Minister of India allowed him and his followers to settle in McLeodGanj (in Upper Dharmshala), a former colonial British summer picnic spot. There they established the "government-in-exile" in 1960. Dharamshala had been connected with Hinduism and Buddhism for a long time, many monasteries having been established there in the past, by Tibetan immigrants in the 19th century. In 1970, The Dalai Lama, Tenzin Gyatso, opened the Library of Tibetan Works and Archives which houses over 80,000 manuscripts and other important resources related to Tibetan history, politics and culture. It is considered one of the most important institutions for Tibetology in the world, the new director is Geshe Lahkdor, the old translator of H.H. the Dalai Lama.
Several thousand Tibetan exiles have now settled in the area, and most live in and around McLeodGanj in Upper Dharamshala, where they have built monasteries, temples and schools. McLeodGanj is sometimes known as 'Little Lhasa", after the Tibetan capital city, or 'Dhasa' (a compound of 'Dharamshala' and 'Lhasa'). It has become an important tourist destination with many hotels and restaurants, leading to growth in tourism and commerce.
Dharamshala is the winter capital of Himachal Pradesh. The Legislative Assembly is at Sidhbari, near the Chinmaya Tapovan Ashram, and the winter sessions of the Government are held there.
GEOGRAPHY
Dharamshala has an average elevation of 1457 metres, covering an area of almost 8.51 km².
Dharamsala is located in the Kangra Valley, in the shadow of the Dhauladhar mountains.
The city is divided into two distinct sections. Kotwali Bazaar and the surrounding markets are referred to as "Lower Dharamshala" or just "Dharamshala." Further up the mountain is McLeodGanj separated in between by the village of Ganchen Kyishong, the home of the Tibetan government-in-exile. A steep, narrow road connects McLeodGanj from Dharamshala and is only accessible to taxis and small cars, while a longer road winds around the valley for use by buses and trucks. McLeodGanj is surrounded by pine, Himalayan oak, and rhododendron.
The main crops grown in the valleys below are rice, wheat and tea.
CONNECTIONS
Dharamshala town is reached by Gaggal Airport, (IATA: DHM, ICAO: VIGG), about 15 km to the town's south and about 10 km north of Kangra, Himachal Pradesh town. To reach Dharamshala by train, one has to reach Kangra, Himachal Pradesh town by Kangra Valley Railway line from Pathankot 94 km away and then take a bus or a taxi.
Pathankot is a broad gauge railway head. There is another railway line from Pathankot to Jogindernagar, a part of the Mandi District of Himachal Pradesh, which is a narrow-gauge line. The nearest station to Dharamshala on this line is Chamunda Marg, half an hour away, where a Shaktipitha is; the town is well connected by road to other parts of the country.
Buses of all classes (deluxe, air-conditioned, and regular) drive daily between Dharamshala and major cities such as Chandigarh, Delhi, and Shimla. Several buses each night connect McLeodGanj with Majnu Ka Tila, the Tibetan settlement in Delhi.
CLIMATE
Dharamshala has a monsoon-influenced humid subtropical climate (Cwa). Summer starts in early April, peaks in early June (when temperatures can reach 36 °C) and last till mid-June. From July to mid-September is the monsoon season when up to 3000 mm of rainfall can be experienced, making Dharamshala one of the wettest places in the state. Autumn is mild and lasts from October to the end of November.
Autumn temperatures average around 16–17 °C. Winter starts in December and continues until late February. Snow and sleet are common during the winter in upper Dharamshala (including McLeodganj, Bhagsu Nag and Naddi). Lower Dharamshala receives little solid precipitation except hail. The snowfall of January 7, 2012 was an exception. It was caused by deep low pressure entering the Kangra district. Winter is followed by a short, pleasant spring until April. Historically, the Dhauladhar mountains used to remain snow-covered all year long, however, in recent years they have been losing their snow blanket during dry spells.
The best times to visit are the autumn and spring months.
TREKKING
Dharamshala is a starting point to a number of trekking trails that especially lead trekkers across Dhauladhar into the upper Ravi Valley and Chamba district. En route, you cross through forests of deodar, pine, oak and rhododendron, and pass streams and rivers and wind along vertiginous cliff tracks, and the occasional lake waterfall and glacier.
A 2-km amble takes one to Bhagsu, and then a further 3-km walk will lead the trekkers to Dharamkot. If one wishes to go on a longer walk then he/she can trek 8-km to Triund. The snow line of Ilaqa Got is just a 5-km walk.
Other trekking trails that lead you to Chamba from Dharamshala are:
Toral Pass (4575m) which begins from Tang Narwana (1150m) that is nearly 10 km from Dharamshala
Across Bhimghasutri Pass (4580m) via near-vertical rocky ascents, steep cliffs and dangerous gorges. This is a highly difficult level trek and takes around six days to complete.
Dharamshala—Bleni Pass (3710m) – Dunali. Compared to other trekking trails, this one is much easier and takes around four or five-days to complete. The trek leads you through alpine pastures, woods, and streams, before ending at Dunali, on the Chamba road.
Dharamshala is an ideal destination for rock climbing enthusiasts. One can go rock climbing over the ridges of the Dhauladhar range.
Kareri lake (near kareri village) is also a famous trekking destination for travellers.
PLACES OF ATTRACTION
Naam Art Gallery The exhibition in ‘NAAM ART GALLERY’ exhibits paintings by Elsbeth Buschmann - watercolours and acrylics - and oil paintings by Alfred W. Hallett. Elsbeth Buschmann, is a professional painter from Germany, having studied painting in London and Paris . She lived in many countries where she held exhibitions, especially in the USA where she received various awards. Her paintings are in private collections in Germany, USA, Scotland, India and Switzerland. In India she held solo exhibitions at AIFAX, New Delhi and TAG, the Art Gallery of the Taj Mahal Hotel, Mumbai. She also took part in ‘The Himalayan National Exhibition of Art’ and was awarded. Open 10am to 7.00pm (Monday Closed) Mobile 098160-43708
Masrur (or Masroor): The major attraction of this place is the fifteen exquisitely carved monolithic rock temples dating back to the 8th century. The carvings of these temples are similar to Kailash temple at Ellora. In the sanctum of the main temple, one can find images of Lord Ram, and the Goddesses Sita and Lakshmi. Masrur is 40 km south of Kangra, Himachal Pradesh at 32°4′22″N 76°8′14″E. Template: Jama Masjid, Kotwali Bazar, Dharamshala.
Bhagsu Waterfall: This waterfall is in Bhagsu, 2 km from McLeodGanj. It lies behind the Bhagsunag Temple. During Monsoon, the fall turns into a 30 feet cascade.
Bhagsunag Temple: Temple of god Shiva situated around 2 km from McLeodGanj Bazaar. Constructed by 1 GR by around 1800 century and then worshipped majorly by 14 Gukha platoon villages in Dharamshala. Very next to Bhagsunag temple is a water fall, one of the major tourist attraction spot in Dharamshala.
Kangra Museum: Situated close to the bus stand, Kangra Art Museum is a unique museum displaying the artifacts of Tibetan and Buddhist cultures. This is a treasure of Kangra valley’s cultural past, crafts, arts and other ancient artifacts. Some of the displayed items in the museum are dating back to the 5th century.
Kangra Museum encloses a gallery consisting of miniature paintings of Kangra’s rich past, pottery, rare coin memorabilia, sculptures and anthropological materials. It has a varied collection of tribal jewelry, embroidered costumes and wood carvings. A section dedicated to contemporary artworks adds the attraction to the museum.
Tourists can easily reach by bus or taxi and it will take 30 mins to one hour to see the museum. While visiting the museum, never miss to explore the Kotwali bazar.
Kunal Pathri Temple: This temple is dedicated to Goddess Kalpeshwari and is 3 km from the Kotwali Bazaar. It's believed that a part of Goddess Sati's skull fell here when Lord Shiva was carrying the charred body of the Goddess; hence the name of the temple.
Chamunda Temple: This temple is around 15 km from Dharamshala on the right bank of river Baner on the Mandi-Pathankot highway. According to mythology, Goddess Kali killed the demons Chand and Mund at this place.
Dal Lake: The Lake is spread in an area of 1 km and is bounded by rhododendrons, deodars, and junipers forest. Annually, a fair is held at the Kali Temple near the Lake. There is another temple close to the lake that is dedicated to sage Durvasa. Dal Lake is 2 km walk westwards from McLeodGanj bazaar.
Triund: Triund is nestled in the foothills of Dhauladhar and is around 17 km from Dharamshala. It's a trekking destination from McLeodGanj, and offers magnificent vistas of the mountains and valleys. The nightstays are in the hoods, small time caves, that local gaddis with their goat herds use as shelters from rains during the daytime.
Naddi: This scenic picnic spot is located 5 km northwest of McLeodGanj. Naddi offers a spectacular view of the Kangra valley. You can trek to Kareri Lake, Triund, and Guna Devi from here. It's becoming a popular destination for nature lovers.
Thaneek Pura or Thanik Pura is a hill station village (hamlet) in Chintpurni in the Una district of the state of Himachal Pradesh in India. It is near the Chintpurni Temple, which is a place of pilgrimage for both Hindus and Sikhs. The area is surrounded by the western Himalayas in the north and east in the smaller Shiwalik (or Shivalik) range bordering the state of Punjab.
McLeodGanj is around 9 km from Dharamshala. This place is famous for its markets, where one can shop for handicraft items, eat Tibetan food and visit statue of Lord Buddha.
Sidhbari : A village located 6 km from Dharamshala near Yol Cantonment and a place of historical spiritual significance. Attractions around Sidhbari include the Kapila Muni Cave, Chinmaya Ashram, Gyuto monastery, Aganjar Mahadev Temple and the newly constructed State legislature. The agricultural hamlet of Rakkar nearby is an ideal base to explore the rest of the Kangra district and experience the traditional lifestyle and mud architecture of the Gaddi community.
Adi Shakti Temple, Naddi
Aghanjar Mahadev
Bhagsu waterfall
Bhagsunath
Sheela Chowk
Bir - Popular destination for ecotourism, meditation studies, volunteering, and paragliding at Billing.
Brajeshwari Devi Temple
Chamunda Devi Mandir
Chinmaya Tapovan
Chime Gyatsarling Monastery, just behind of Norbulingka Institute, upper Sidhpur. 6 km from Dharmshala and 14 km from Gagal airport.
Dal Lake
Dari
Gopalpur Zoo and tea gardens
Dehra Gopipur
Dharamkot (2100 m)
Guna Devi Mandir amidst dense forest
Historical fort in Old Kangra, Himachal Pradesh. Adjoining the Fort is the Maharaja Sansar Chandra Museum, run by the Kangra Royal Family. The Museum provides audio guides for the fort and the museum.
Haripur Village (near Guler)
Pong Dam Lake
Indru Nag Temple
Kareri Lake
Khaniyara
Kunal Pathri
Lam Dal Lake
Library of Tibetan Works and Archives
Masrur (rock temple)
Namgyal Monastery
Narghota
Norbulingka Institute
Nurpur
Sidhbari
Church of St. John in the Wilderness
Tibetan Institute of Performing Arts
Triund (2975 m), a popular day hike or overnight trek. There is a forest rest house for overnight stay.
Tatwani and Machhrial
Trilokpur
Chime Gyatseling Monastery (Guru Padmasambhava)
Near Norbulingka Tibetan Institute
Jama Masjid kotwalibazar Dharamshala
WIKIPEDIA
I'm always amazed and affirmed at how the Open Space Technology process allows for good to great discussion about topics in tension, this one being: How to deal with problematic performance appraisals.
Context is here: A History of Performance Appraisals: Letting Go to Power New Culture
reveln.com/a-history-of-performance-appraisals-letting-go...
See the attached flipcharts, responding to generated questions, creating a FAQ, and will be sharing resources, including references from BetaCodex.org, the 2012 book, Beyond Performance Management, by Jeremy Hope and Steve Player
This group understood the flow of Open Space (Technology) immediately and plunged right into the topic of the session of raising questions and discussing how to move beyond industrial age and 70's behaviorist thinking to transition to the modern 21st century of achievement and performance.
Description:
This presentation provides a context for performance appraisals, ratings and reviews as very old ideas compared to organizational leadership pioneers and what's next. Performance management, defined in the 1970s, is rooted in scientific management. It is possible to acknowledge history, realize its impact on our business systems, and let go to embrace new strategies.
Open Space Technology is attributed to the work of Harrison Owen
With higher ed, with faculty, with professional coaches, with the horses, with professional women, with change management practitioners and consultants, with clients, Open Space has many applications, OST
If you'd like to learn more about this agenda-less type process organized around a key theme, an Open Space handout is available here: reveln.com/open-space-on-speed-and-social-business-video-...
Find out more via REVELN.com
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
The construction of a new fire station to replace Gipton and Stanks fire stations and removal of 24 fulltime posts from the establishment by way of planned retirements.
Key Points:
Gipton is classed as a very high risk area and Stanks as medium risk area.
Stanks fire station is poorly located at the outer edge of the local community and access/egress from the site is problematic.
In the 5 year period between 2004/5 and 2009/10 operational demand in these areas reduced by 28% (there has been a reduction of 61% of serious fires) . 2
WYFRS has piloted a new type of vehicle (Fire Response Unit) to deal with smaller fires and incidents to free up fire appliances to respond to more serious emergencies.
The pilot has been successful and it is believed that a District based Fire Response Unit will handle in the region of 3,000 calls per year.
The new fire station would have lower running costs.
The two Killingbeck fire appliances would be supplemented by a Resilience Pump for use during spate conditions.
Targeted community safety and risk reduction work would continue.
1. Foreword
1.1 This proposal forms one of a number of similar initiatives developed by West Yorkshire Fire and Rescue Service (WYFRS) as part of its plans for the future provision of a highly effective and professional Fire and Rescue Service.
1.2 Each proposal is based on sound and comprehensive research, using real data from past performance and predictions of future demand and risk. Multiple sources of analysis have been used, allied to professional judgment and experience, to form the basis of robust business cases for change. The proposals are also reflective of the significant improvements in fire and community safety achieved over the past 10 years and represents a return on the investment made by the Authority on behalf of the public of West Yorkshire.
1.3 The proposals also incorporate a number of new and innovative approaches to addressing the challenge of maintaining high standards of performance for an emergency response service, within ever tightening financial constraints. The proposals have been developed as a package of inter related initiatives, representing major capital investment in local communities, whilst at the same time delivering annual recurring savings.
2. Introduction
2.1. Gipton fire station was constructed in 1937; it provides the initial emergency response cover for the residential and commercial areas of Gipton, Harehills, Burmantofts, Killingbeck, Halton Moor and Oakwood.
The fire station area covers approximately 8.45 square miles.
There is a population of 75,316.
There are approximately 2015 commercial properties within the area.
2.2. Stanks fire station was constructed 1973; it provides the initial emergency response cover for the mainly residential locations of Whinmoor, Swarcliffe, Whitkirk, Colton, Halton, Crossgates, Scarcroft, North Seacroft, Wellington Hill, Manston, Barwick-in-Elmet, Scholes and Thorner.
The station area covers approximately 14.39 square miles
There is a population of 42,452
There are approximately 663 commercial properties within the area.
2.3. Gipton has been classified as a very high risk area using the WYFRS Risk Matrix methodology. During 2009/10 there were 2196 operational incidents within this area including 86 dwelling fires and 33 Road Traffic Collisions. Stanks fire station area has been classified as medium risk and during the same period there were 688 operational incidents in the area including 34 dwelling fires and 12 Road Traffic Collisions. 1
2.4. Three fire appliances currently provide the initial fire and rescue coverage for Gipton and Stanks and are constantly crewed by 60 whole-time firefighters. The operational demand in these areas has reduced by 28% between 2004/5 and 2009/10 (there has been a reduction of 61% of serious fires) yet the provision of operational resources has remained the same over this period of time. 24
3. Community Impact Assessment
3.1. The following statement is taken from the 2011-2015 Community Risk Management Strategy and emphasises our commitment to deliver an efficient economic and effective range of services, “Every area within WYFRS will be considered in order to provide a better service at reduced cost”.
3.2. To enable WYFRS to deliver against this commitment a wide range of analysis and modelling tools have been used to determine the current and predicted levels of service delivery, together with their associated costs. These tools have also been used to undertake four separate impact assessments in regard to WYFRS proposals which will seek to:
Identify options which minimise reductions in service delivery standards and where there is scope for service delivery improvement.
Develop measures that will mitigate any negative impact upon service delivery and where possible maximise opportunities to achieve improvements.
3.3. WYFRS has developed a risk matrix which allocates a separate score/rating for hazards within communities. It is possible to use this risk rating in conjunction with the costs for providing services to each fire station to compare the cost of fire and rescue cover for each area. Gipton is one of the more cost effective stations in West Yorkshire but Stanks is almost 50% more expensive proportionate to the risk. 6
3.4. For most parts of the day the operational demand on resources based at the new station will be comparable to those of equally resourced fire stations. Figure 1 compares the predicted average operational activity levels for the new station with those of two other fire stations provided with two appliances. It indicates that although operational activity levels are generally comparable they are slightly higher during the evening hours due to the occurrence of smaller nuisance fires. 7
3.5. A Fire Response Unit has been piloted in Leeds District; this unit will attend small fires, car fires and certain fire alarms. These types of incident occur frequently in the East Leeds area. Figure 2 shows the level of activity in the new fire station area with the incidents the Fire response Unit attends taken out of the activity levels. The benefit of the Fire Response Unit can clearly be seen. The activity levels for the new station have been reduced considerably compared to other stations; it also shows that the new station will be less operationally active during the evening than the other local stations.
3.6. The new station in East Leeds will have a comparable level of activity to other fire stations provided with two appliances. 7
Figure 2 - Activity Timeline of Incidents Excluding Secondary Fires and Some False Alarms
Site Locations
3.7. An extensive review of emergency response cover has recently been completed and this has included the use of evaluation tools alongside local knowledge and professional judgment to identify optimum locations to build new WYFRS fire stations.
3.8. A site search mapping system has identified a number of appropriate areas across the County to build new fire stations and a number of sites have been identified within these areas which would provide the best solutions. A new fire station site must first be available for purchase and also provide access to road networks, it must not be located within flood plains and it must meet local planning permission requirements.
3.9. Analysis has been undertaken using the Fire Service Emergency Cover (FSEC – see also para 3.15) toolkit, together with the Phoenix/Active resource modelling toolkit.
3.10. The optimum area for a fire station between Gipton and Stanks has been identified as being situated on the A64 in the vicinity of Killingbeck police station. This proposed site is approximately 1.6 miles from Gipton Approach and 2.2 miles from Sherburn Road. The presence of a large site owned by West Yorkshire Police at this location may also present some potential to co-locate resources.
Determining where resources should be located
3.11. Independent research has assisted WYFRS to determine the potential impact that the implementation of each proposal would have on fire appliance attendance times to operational incidents. A simulation model has been used to identify the performance impact of moving resources to the new fire station. This modelling measures how the location of a new fire station would have performed if it had been in existence and responded to the actual incidents that did occurred in this area between 2007/8 and 2009/10. 4
3.12. Models have been run for locating a two fire appliances at Gipton and closing Stanks, and then run again for locating a two fire appliances at Stanks and closing Gipton, both these options provide a significantly lower level of response performance than would be achieved by locating
3.13. The proposals has a small reduction in performance in fire appliance attendance times against the Risk based Planning Assumptions for all incidents across the whole of West Yorkshire of approximately 0.3% for first appliance and 0.1% for the second appliance. 4
3.14. Local Impact – Figure 3 identifies that:
There is a reduction in response performance against the Risk Based Planning Assumptions in the Gipton station area. The main reason for this is simultaneous activity. This change will be greatly mitigated by the Fire Response Unit. The predicted response times still represent good performance and are appropriate for the. Further impact will be achieved by targeted risk reduction activities.
Fire Service Emergency Cover (FSEC) toolkit
3.15 The FSEC software toolkit has been developed by Central Government (Department for Communities and Local Government) for use by Fire and Rescue Authorities in determining appropriate fire and emergency cover. It enables the relationship between dwelling fire casualties and the social demographics of small areas in the county (super output areas) and the location of response resources (fire stations) to be determined. Four demographic benchmarks are used to demonstrate this relationship and to represent predicted risk associated with a range of appliance response times.
3.16 Analysis of the FSEC outputs (which is a cost benefit analysis in regard to property and life risk) predicts that the relocating the fire station to Killingbeck will:
Reduce the risk to the community.
Result in significant efficiencies. 9
3.17 The FSEC modelling suggests that the impact of the Killingbeck proposal would be less than other relocation options
3.18 The Phoenix/Active software tool is another analysis tool used to identify the impact of any changes of the Risk Based Planning Assumptions referred to above. It predicts that locally there is likely to be a small adverse impact on the performance against Risk Based Planning Assumptions. Across the Brigade the impact is negligible. 10
Predicted Risk Level
3.19. A new fire station located, within the Killingbeck area would attract the same risk classification as the Gipton fire station area therefore the new fire station would be classified as very high risk. Targeted risk reduction activity will help to reduce the risk, with the aim of reducing it sufficiently enough to re-categorise the area as high risk in the future. 1
3.20. Isochrones (travel distance) can be drawn around the proposed location of the new fire station (Section 8). These indicate the distance the appliance would be able to travel within the Risk Based Planning Assumption time of 7 minutes.
3.21. Section 8 also illustrates that for this area of West Yorkshire a single fire station in the new location provides fire appliance coverage which is more proportionate to risk than the current arrangements.
Risk Reduction
3.20 During 2010 a comprehensive and integrated framework for service delivery was developed, this is outlined in the Community Risk Management Strategy 2011-15. This was implemented in 2011 and is proving a very effective means for targeting resources and reducing risk and is an essential method for reducing any negative impact of change in fire cover. Fundamental to this approach is the introduction of District Risk Reduction Teams and Local Area Risk Reductions Teams.
3.21 The location of a fire station in the Killingbeck area will enable targeted community safety activities such as Home Fire Safety Checks to continue.
4 Firefighter Safety Impact Assessment
Risk and firefighters gathering risk information about premises.
4.1 One of WYFRS’s risk indicators is dedicated solely to “Firefighter safety” and has taken cognisance of the following statement within the 2009 WYFRS Firefighter Safety Strategy; “Effective gathering and analysis of information prior to operational incident attendance is of critical importance”.
4.2 The firefighter safety indicator captures the following information to reflect this statement:
The predominance of specified commercial properties within each fire station area.
The availability of associated risk information held for commercial properties.
The predominance of high-rise properties within each fire station area.
4.3 The swift arrival of supporting resources can have a beneficial impact upon the safe management of operational incidents and this is the rationale for this information being captured by the indicator.
4.4 Following the 2009/10 evaluation process the firefighter safety risk bandings for Gipton and Stanks have been determined as high and very low respectively. 1
8
4.5 The targets for operational risk information for the 2012/13 IRMP Action Plan will be set in a proportionate manner, with areas of higher risk levels receiving a greater number of operational risk information inspections. More inspections will take place in areas such as Gipton to increase the availability of risk information available to firefighters via the Mobile Data Terminals (MDT’s) and as more information is made available the corresponding risk level will be reduced.
4.6 The Premises Data-base currently indicates that there are a total of 1650 commercial properties within the Gipton and Stanks area that have not been made subject to an operational information inspection. A high priority has been placed on firefighters in Gipton visiting the premises where incidents could potentially occur. 11
4.7 It is therefore anticipated that the availability of risk information via the Mobile Data Terminals (MDT’s) for properties within all areas will be considerably improved by 2015, by which time the corresponding firefighter safety risk banding will have been reduced to Medium
The arrival times of the 2nd fire appliance
4.9. During 2009/10 there were a total of 333 operational incidents within the areas of Gipton and Stanks which required the attendance of more than one pumping appliance (one every 1.1 days). 12
4.10. Currently the North and East Leeds area has two fire appliances based at Gipton, Moortown and Leeds with one at Rothwell, Garforth, Stanks and Wetherby.
4.11. Increased second pump arrival times require the first attending crew to manage the initial stages of certain incidents in isolation; there is some potential for fires to become more developed in these initial stages.
4.12. The proposal improves the second appliance attendance times into Garforth station areas and there is little impact for the others local station areas.
5. Equality Impact Assessment
5.1 The new Public Sector Equality Duty places a requirement on the organisation to ensure where changes affect service delivery to the community or employees WYFRS assess those changes for any possible negative impact on equality. In this context equality refers to the protected characteristics in the Equality Act 2010, race, gender, disability, religion and belief, sexual orientation, age, gender-reassignment, maternity and pregnancy and marriage and civil partnerships.
5.2 This Equality Impact Assessment has been completed by using information drawn from the Office for National Statistics in regard to this area and has been used to determine whether the removal of a fire appliance from the area will lead to an adverse or disproportionate impact upon any sections of the population. 13
5.3 A 2008 report provided by the Communities and Local Government (CLG) department analysed the correlation between dwelling fires and socio demographics. This report has been used to provide an indication of whether any particular groups within the population are at heightened risk from fire. The report indicates that sick/disabled persons, lone pensioners and Black Caribbean/African groups were associated with a greater incidence of dwelling fires.
5.4 The Gipton and Harehills population was estimated as being 24,904 during 2001 with a fairly equal gender distribution. The predominant ethnic group within the population is White British with Asian/Asian British representing the next major group, followed by Pakistani, Black British/Caribbean and Asian/British Bangladeshi.
9
5.5 Approximately 49% of the resident Gipton and Harehills population are Christians, 23% are of Muslim faith and 25% declared no religious preference. In 2001 16% of the population was aged over 60 and 20% of the population had a limiting long-term illness.
5.6 The WYFRS Prevention strategy contained within the 2011-2015 Community Risk Management Strategy emphasises that risk reduction activities will be focussed toward areas of the county identified as being at higher risk from dwelling fires, deliberate fire setting and road traffic collisions and that an appropriate and proportionate allocation of resources will be made available for District Risk Reduction Teams (DRRT) to achieve this.
5.7 Although the Ward statistics indicate that the communities of Gipton and Harehills are very diverse the findings of the Equality Impact Assessment are that this proposal will not lead to any negative changes in the delivery of Prevention, Protection and Response services and consequently there will be no anticipated impact upon any under-represented groups. The Equality Impact Assessment also confirms that there is no negative impact on any employee group.
6. Organisational Impact Assessment
Efficiencies
6.1 This proposal will enable WYFRS to manage some of the financial deficit caused by reduced government funding.
6.2. The proposal has considered the less than optimal positioning of existing fire stations and appliances together with the reduced operational demand placed and associated costs. The most cost effective solution to these issues is to provide a new fire station and ensure that two fire appliances will be crewed by nine firefighters who will respond to emergencies in less than two minutes from being mobilised.
6.3. This can be achieved by reducing the staffing at Gipton and Stanks by 24 posts; this will be done by way of planned retirements. The staffing and duty system at the new fire station will remain the same.
6.4. The removal of posts that coincide with forecasted retirements will achieve significant revenue savings.
6.5. Although capital investment will be required to construct a new fire station, part of these costs will potentially be off-set by the sale of the two existing fire station sites.
6.6. There will be other associated savings delivered by this proposal, including:
Reduction of Personal Protective Equipment.
Reduction in consumables and station maintenance costs.
The new station will be more environmentally friendly and have energy efficiency technology.
6.7. The analysis undertaken for Gipton and Stanks has identified that there is considerable overlap in the existing Risk Based Planning Assumption isochrones (footprints) for these areas. This overlap represents a duplication of resource coverage and therefore one of the objectives for providing a more efficient service within these areas is to reduce this overlap. 14
10
Impact across West Yorkshire and Resilience
6.8 The reduction in pumping appliances in this area does have a small impact upon attendance times against the Risk Based Planning Assumptions across West Yorkshire for all incidents; performance is reduced by 0.3% for first appliances and 0.1% for second appliances. 4
6.9 In order to maintain WYFRS’s operational resilience, the fire appliance currently sited at Stanks will be relocated at the new fire station. This fire appliance will not be continually staff but will be activated during periods of anticipated or unanticipated high levels of operational activity and in response to significant events which could affect emergency response; such as wide area flooding, bonfire night, periods of bad weather or when attending very large incidents.
6.10 The use of Resilience Pumps supports WYFRS strategy of staffing the appropriate number of fire appliances for normal levels of activity and having the mechanisms to add further fire appliance when required. This strategy is important in maintaining an excellent fire and rescue service whilst meeting the efficiencies required by the reduction in public service budgets.
7. Conclusions
7.1 The existing fire stations at Gipton and Stanks are 3.7 miles apart and consolidating resources at a new fire station at a central location is an economic, effective and efficient way of providing fire and rescue services for these areas.
7.2 The provision of two front-line fire appliances constantly crewed by whole-time firefighters is still deemed appropriate for this area despite the success of previous year’s risk reduction activities.
7.3 Targeted risk reduction initiatives co-ordinated by the Leeds Outer North East, Inner North East and Outer East Local Area Risk Reduction Teams will be undertaken.
7.4 It is expected that the targets established for gathering safety critical risk information, will mitigate the impact upon the safety of WYFRS firefighters resulting from the removal of a pumping appliance from this area.
7.5 The introduction of a Resilience Pump will maintain three appliances in the area and support WYFRSs resilience arrangements
7.6 The consolidation of Gipton and Stanks resources at one central location together with the addition of a Resilience Pump will deliver significant efficiency savings whilst maintaining a high level of service delivery and providing employees with vastly improved accommodation facilities.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Dharamshala (also Dharamsala) is a city and a municipal council in Kangra district in the Indian state of Himachal Pradesh. It is the district headquarters. It was formerly known as Bhagsu. The Dalai Lama's residence in McLeodGanj and the headquarters of Central Tibetan Administration (the Tibetan government in exile) are in Dharamshala. Dharamshala is 18 kilometres from Kangra.
DESCRIPTION
Dharamshala is a city in the upper reaches of the Kangra Valley and is surrounded by dense coniferous forest consisting mainly of stately Deodar cedar trees. The suburbs include McLeodGanj, Bhagsunath, Dharamkot, Naddi, ForsythGanj, Kotwali Bazaar (the main market), Kaccheri Adda (government offices such as the court, police, post, etc.), Dari, Ramnagar, Sidhpur, and Sidhbari (where the Karmapa is based).
The village of McLeodGanj, lying in the upper reaches, is known worldwide for the presence of the Dalai Lama. On 29 April 1959, the 14th Dalai Lama (Tenzin Gyatso) established the Tibetan exile administration in the north Indian hill station of Mussoorie. In May 1960, the Central Tibetan Administration (CTA) was moved to Dharamshala.
Dharamshala is the centre of the Tibetan exile world in India. Following the 1959 Tibetan uprising there was an influx of Tibetan refugees who followed the 14th Dalai Lama. His presence and the Tibetan population has made Dharamshala a popular destination for Indian and foreign tourists, including students studying Tibet.
One of the main attractions of Dharamshala is Triund hill. Jewel of Dharamshala, Triund is one day trek at the upper reaches of McLeodGanj, about 9 km from McLeodGanj.
ETYMOLOGY
Dharamshala (Devanagari: धर्मशाला; ITRANS: Dharmashaalaa; IAST: Dharmaśālā) is a Hindi word (derived from Sanskrit) that is a compound of dharma (धर्म) and shālā (शाला). A loose translation into English would be 'spiritual dwelling' or, more loosely, 'sanctuary'. Rendering a precise literal translation into English is problematic due to the vast and conceptually rich semantic field of the word dharma and the cultural aspect of India.
In common Hindi usage, the word dharamshala refers to a shelter or rest house for spiritual pilgrims. Traditionally, such dharamshalas (pilgrims' rest houses) were commonly constructed near pilgrimage destinations (often in remote areas) to give visitors a place to sleep for the night. When the first permanent settlement was created in the place now called Dharamshala, there was one such pilgrims' rest house on the site, and the settlement took its name from that dharamshala.
HISTORY
BEFORE THE RAJ
From the earliest times until the British Raj, Dharamshala and its surrounding area was ruled by the Katoch Dynasty of Kangra. The Katoch Dynasty is said to be the oldest serving Royal Family in the world. The Royal Family still keeps a residence in Dharamshala, known as 'Clouds End Villa'.
The indigenous people of the Dharamshala area (and the surrounding region) are the Gaddis, a predominantly Hindu group who traditionally lived a nomadic or semi-nomadic (transhumant) lifestyle. Due to the lack of permanent settlements in the area, some Gaddis lost their seasonal pastures and farmland when the British and the Gurkhas arrived to settle.
SETTLESMENT BY THE BRITISH AND THE GURKHAS
In 1848, the area now known as Dharamshala was annexed by the British.
"Dharamsāla lies on a spur of the Dhaola Dhār, 16 miles north-east of Kāngra, in the midst of wild and picturesque scenery. It originally formed a subsidiary cantonment for the troops stationed at Kāngra, and was first occupied as a station in 1849, when a site was required for a cantonment to accommodate a Native regiment which was being raised in the District. A site was found upon the slopes of the Dhaola Dhār, in a plot of waste land, upon which stood an old Hindu resthouse, or dharmsāla, whence the name adopted for the new cantonment. The civil authorities, following the example of the regimental officers, and attracted by the advantages of climate and scenery, built themselves houses in the neighbourhood of the cantonment; and in 1855 the new station was formally recognised as the head-quarters of the [Kāngra] District."
In 1860, the 66th Gurkha Light Infantry was moved from Kangra, Himachal Pradesh to Dharamshala, which was at first made a subsidiary cantonment. An ideal position for the new base was found on the slopes of the Dhauladhar Hills, near the site of a Hindu sanctuary, or Dharamshala, hence the name of the town. The Battalion was later renamed the historic 1st Gurkha Rifles, this was the beginning of the legend of the Gurkhas, also known as the 'Bravest of the Brave'. Consequently, fourteen Gurkha platoon villages grew from this settlement, and exist to this day, namely Dari, Ramnagar, Shyamnagar, Dal, Totarani, Khanyara, Sadher, Chaandmaari, Sallagarhi, Sidhbari, Yol, and so on. The Gurkhas worshipped at the ancient Shiva temple of Bhagsunag. The Gurkhas referred to Dharamshala as 'Bhagsu' and referred to themselves as Bhagsuwalas.
The 21st Gurkha Regiment from Dharamshala performed heroic feats during World War I and the North West Frontier Province campaigns. The Gurkha cantonment then reached its zenith during World War II, when battalions from Dharamshala made history. Many place names in the town still retain their former cantonment terminologies: Depot Bazaar, Pensioners' Lines, Tirah Lines (named after the 19th century Tirah Campaign), Bharatpore Lines (named after the 1826 Battle of Bharatpore).
The second Lord Elgin, Viceroy of India died here (at the 1st Gurkha Rifles Officers' Mess) in 1863 and is buried in the cemetery of St. John in the Wilderness, a small Anglican church distinguished by its stained-glass windows. Dharamshala became a popular hill station for the British working in or near Delhi, offering a cool respite during the hot summer months.
"Before the earthquake of 1905, the upper part of the station, which rises to a height of 2,168 metres, contained the European houses, the station church, and the officers' mess and lines of the 1st Gurkhas, together with the public gardens, post office, and two bazars, the Forsythganj and McLeodganj. The public offices, a bazar, and a few European houses made up the lower station, as low as 1,372 metres. The 1st battalion of the 1st Gurkhas used to be stationed here, but was moved to the upper station in 1894-5.... The public gardens, which were, before the earthquake, laid out with much taste in lawns and terraces, contained a valuable collection of indigenous and imported trees and shrubs, and were overlooked by the Assembly Rooms, a handsome building comprising a public hall, a library and reading-room and a billiard-room. The church was beautifully situated in a recess of the mountain."
In 1905, the Kangra valley suffered a major earthquake. On April 4 of that year, the earth shook, demolishing much of the cantonment and the neighbouring city of Kangra, Himachal Pradesh as well as the Bhagsunag temple. Altogether, the 1905 Kangra earthquake killed 20,000 people. "1,625 persons perished at Dharamsāla alone, including 15 Europeans and 112 of the Gurkha garrison."
The Gurkhas rebuilt the town along with the temple, which today is acknowledged as the 1st Gurkha Rifles' heritage. The British had planned to make Dharamshala the summer capital of India, but moved to Shimla after the disaster.
Not only did the Gurkhas of Dharmshala make a major contribution to India's defence, many were freedom fighters for the Indian National Army, which had been founded by Netaji Subhas Chandra Bose. The Indian National Army Captain Ram Singh Thakur, a Gurkha from the village of Khanyara, composed some of India's most popular and stirring patriotic songs, including "Kadam Kadam Badaye Ja". He is acknowledged so by the Netaji Research Bureau, Kolkata. The important contribution of the noted Gurkha social commentator, the late Master Mitrasen Thapa, from the village of Totarani, has been acknowledged by the Himachal Pradesh government. Recently, a park dedicated to the memory of the late Brigadier Sher Jung Thapa, MVC, the 'Hero of Skardu', has been opened alongside the road between Lower and Upper Dharamshala.
ESTABLISHMENT OF TIBETAN EXILE COMMUNITY
The Tibetan settlement of Dharamshala began in 1959, when His Holiness the Dalai Lama had to flee Tibet and the Prime Minister of India allowed him and his followers to settle in McLeodGanj (in Upper Dharmshala), a former colonial British summer picnic spot. There they established the "government-in-exile" in 1960. Dharamshala had been connected with Hinduism and Buddhism for a long time, many monasteries having been established there in the past, by Tibetan immigrants in the 19th century. In 1970, The Dalai Lama, Tenzin Gyatso, opened the Library of Tibetan Works and Archives which houses over 80,000 manuscripts and other important resources related to Tibetan history, politics and culture. It is considered one of the most important institutions for Tibetology in the world, the new director is Geshe Lahkdor, the old translator of H.H. the Dalai Lama.
Several thousand Tibetan exiles have now settled in the area, and most live in and around McLeodGanj in Upper Dharamshala, where they have built monasteries, temples and schools. McLeodGanj is sometimes known as 'Little Lhasa", after the Tibetan capital city, or 'Dhasa' (a compound of 'Dharamshala' and 'Lhasa'). It has become an important tourist destination with many hotels and restaurants, leading to growth in tourism and commerce.
Dharamshala is the winter capital of Himachal Pradesh. The Legislative Assembly is at Sidhbari, near the Chinmaya Tapovan Ashram, and the winter sessions of the Government are held there.
GEOGRAPHY
Dharamshala has an average elevation of 1457 metres, covering an area of almost 8.51 km².
Dharamsala is located in the Kangra Valley, in the shadow of the Dhauladhar mountains.
The city is divided into two distinct sections. Kotwali Bazaar and the surrounding markets are referred to as "Lower Dharamshala" or just "Dharamshala." Further up the mountain is McLeodGanj separated in between by the village of Ganchen Kyishong, the home of the Tibetan government-in-exile. A steep, narrow road connects McLeodGanj from Dharamshala and is only accessible to taxis and small cars, while a longer road winds around the valley for use by buses and trucks. McLeodGanj is surrounded by pine, Himalayan oak, and rhododendron.
The main crops grown in the valleys below are rice, wheat and tea.
CONNECTIONS
Dharamshala town is reached by Gaggal Airport, (IATA: DHM, ICAO: VIGG), about 15 km to the town's south and about 10 km north of Kangra, Himachal Pradesh town. To reach Dharamshala by train, one has to reach Kangra, Himachal Pradesh town by Kangra Valley Railway line from Pathankot 94 km away and then take a bus or a taxi.
Pathankot is a broad gauge railway head. There is another railway line from Pathankot to Jogindernagar, a part of the Mandi District of Himachal Pradesh, which is a narrow-gauge line. The nearest station to Dharamshala on this line is Chamunda Marg, half an hour away, where a Shaktipitha is; the town is well connected by road to other parts of the country.
Buses of all classes (deluxe, air-conditioned, and regular) drive daily between Dharamshala and major cities such as Chandigarh, Delhi, and Shimla. Several buses each night connect McLeodGanj with Majnu Ka Tila, the Tibetan settlement in Delhi.
CLIMATE
Dharamshala has a monsoon-influenced humid subtropical climate (Cwa). Summer starts in early April, peaks in early June (when temperatures can reach 36 °C) and last till mid-June. From July to mid-September is the monsoon season when up to 3000 mm of rainfall can be experienced, making Dharamshala one of the wettest places in the state. Autumn is mild and lasts from October to the end of November.
Autumn temperatures average around 16–17 °C. Winter starts in December and continues until late February. Snow and sleet are common during the winter in upper Dharamshala (including McLeodganj, Bhagsu Nag and Naddi). Lower Dharamshala receives little solid precipitation except hail. The snowfall of January 7, 2012 was an exception. It was caused by deep low pressure entering the Kangra district. Winter is followed by a short, pleasant spring until April. Historically, the Dhauladhar mountains used to remain snow-covered all year long, however, in recent years they have been losing their snow blanket during dry spells.
The best times to visit are the autumn and spring months.
TREKKING
Dharamshala is a starting point to a number of trekking trails that especially lead trekkers across Dhauladhar into the upper Ravi Valley and Chamba district. En route, you cross through forests of deodar, pine, oak and rhododendron, and pass streams and rivers and wind along vertiginous cliff tracks, and the occasional lake waterfall and glacier.
A 2-km amble takes one to Bhagsu, and then a further 3-km walk will lead the trekkers to Dharamkot. If one wishes to go on a longer walk then he/she can trek 8-km to Triund. The snow line of Ilaqa Got is just a 5-km walk.
Other trekking trails that lead you to Chamba from Dharamshala are:
Toral Pass (4575m) which begins from Tang Narwana (1150m) that is nearly 10 km from Dharamshala
Across Bhimghasutri Pass (4580m) via near-vertical rocky ascents, steep cliffs and dangerous gorges. This is a highly difficult level trek and takes around six days to complete.
Dharamshala—Bleni Pass (3710m) – Dunali. Compared to other trekking trails, this one is much easier and takes around four or five-days to complete. The trek leads you through alpine pastures, woods, and streams, before ending at Dunali, on the Chamba road.
Dharamshala is an ideal destination for rock climbing enthusiasts. One can go rock climbing over the ridges of the Dhauladhar range.
Kareri lake (near kareri village) is also a famous trekking destination for travellers.
PLACES OF ATTRACTION
Naam Art Gallery The exhibition in ‘NAAM ART GALLERY’ exhibits paintings by Elsbeth Buschmann - watercolours and acrylics - and oil paintings by Alfred W. Hallett. Elsbeth Buschmann, is a professional painter from Germany, having studied painting in London and Paris . She lived in many countries where she held exhibitions, especially in the USA where she received various awards. Her paintings are in private collections in Germany, USA, Scotland, India and Switzerland. In India she held solo exhibitions at AIFAX, New Delhi and TAG, the Art Gallery of the Taj Mahal Hotel, Mumbai. She also took part in ‘The Himalayan National Exhibition of Art’ and was awarded. Open 10am to 7.00pm (Monday Closed) Mobile 098160-43708
Masrur (or Masroor): The major attraction of this place is the fifteen exquisitely carved monolithic rock temples dating back to the 8th century. The carvings of these temples are similar to Kailash temple at Ellora. In the sanctum of the main temple, one can find images of Lord Ram, and the Goddesses Sita and Lakshmi. Masrur is 40 km south of Kangra, Himachal Pradesh at 32°4′22″N 76°8′14″E. Template: Jama Masjid, Kotwali Bazar, Dharamshala.
Bhagsu Waterfall: This waterfall is in Bhagsu, 2 km from McLeodGanj. It lies behind the Bhagsunag Temple. During Monsoon, the fall turns into a 30 feet cascade.
Bhagsunag Temple: Temple of god Shiva situated around 2 km from McLeodGanj Bazaar. Constructed by 1 GR by around 1800 century and then worshipped majorly by 14 Gukha platoon villages in Dharamshala. Very next to Bhagsunag temple is a water fall, one of the major tourist attraction spot in Dharamshala.
Kangra Museum: Situated close to the bus stand, Kangra Art Museum is a unique museum displaying the artifacts of Tibetan and Buddhist cultures. This is a treasure of Kangra valley’s cultural past, crafts, arts and other ancient artifacts. Some of the displayed items in the museum are dating back to the 5th century.
Kangra Museum encloses a gallery consisting of miniature paintings of Kangra’s rich past, pottery, rare coin memorabilia, sculptures and anthropological materials. It has a varied collection of tribal jewelry, embroidered costumes and wood carvings. A section dedicated to contemporary artworks adds the attraction to the museum.
Tourists can easily reach by bus or taxi and it will take 30 mins to one hour to see the museum. While visiting the museum, never miss to explore the Kotwali bazar.
Kunal Pathri Temple: This temple is dedicated to Goddess Kalpeshwari and is 3 km from the Kotwali Bazaar. It's believed that a part of Goddess Sati's skull fell here when Lord Shiva was carrying the charred body of the Goddess; hence the name of the temple.
Chamunda Temple: This temple is around 15 km from Dharamshala on the right bank of river Baner on the Mandi-Pathankot highway. According to mythology, Goddess Kali killed the demons Chand and Mund at this place.
Dal Lake: The Lake is spread in an area of 1 km and is bounded by rhododendrons, deodars, and junipers forest. Annually, a fair is held at the Kali Temple near the Lake. There is another temple close to the lake that is dedicated to sage Durvasa. Dal Lake is 2 km walk westwards from McLeodGanj bazaar.
Triund: Triund is nestled in the foothills of Dhauladhar and is around 17 km from Dharamshala. It's a trekking destination from McLeodGanj, and offers magnificent vistas of the mountains and valleys. The nightstays are in the hoods, small time caves, that local gaddis with their goat herds use as shelters from rains during the daytime.
Naddi: This scenic picnic spot is located 5 km northwest of McLeodGanj. Naddi offers a spectacular view of the Kangra valley. You can trek to Kareri Lake, Triund, and Guna Devi from here. It's becoming a popular destination for nature lovers.
Thaneek Pura or Thanik Pura is a hill station village (hamlet) in Chintpurni in the Una district of the state of Himachal Pradesh in India. It is near the Chintpurni Temple, which is a place of pilgrimage for both Hindus and Sikhs. The area is surrounded by the western Himalayas in the north and east in the smaller Shiwalik (or Shivalik) range bordering the state of Punjab.
McLeodGanj is around 9 km from Dharamshala. This place is famous for its markets, where one can shop for handicraft items, eat Tibetan food and visit statue of Lord Buddha.
Sidhbari : A village located 6 km from Dharamshala near Yol Cantonment and a place of historical spiritual significance. Attractions around Sidhbari include the Kapila Muni Cave, Chinmaya Ashram, Gyuto monastery, Aganjar Mahadev Temple and the newly constructed State legislature. The agricultural hamlet of Rakkar nearby is an ideal base to explore the rest of the Kangra district and experience the traditional lifestyle and mud architecture of the Gaddi community.
Adi Shakti Temple, Naddi
Aghanjar Mahadev
Bhagsu waterfall
Bhagsunath
Sheela Chowk
Bir - Popular destination for ecotourism, meditation studies, volunteering, and paragliding at Billing.
Brajeshwari Devi Temple
Chamunda Devi Mandir
Chinmaya Tapovan
Chime Gyatsarling Monastery, just behind of Norbulingka Institute, upper Sidhpur. 6 km from Dharmshala and 14 km from Gagal airport.
Dal Lake
Dari
Gopalpur Zoo and tea gardens
Dehra Gopipur
Dharamkot (2100 m)
Guna Devi Mandir amidst dense forest
Historical fort in Old Kangra, Himachal Pradesh. Adjoining the Fort is the Maharaja Sansar Chandra Museum, run by the Kangra Royal Family. The Museum provides audio guides for the fort and the museum.
Haripur Village (near Guler)
Pong Dam Lake
Indru Nag Temple
Kareri Lake
Khaniyara
Kunal Pathri
Lam Dal Lake
Library of Tibetan Works and Archives
Masrur (rock temple)
Namgyal Monastery
Narghota
Norbulingka Institute
Nurpur
Sidhbari
Church of St. John in the Wilderness
Tibetan Institute of Performing Arts
Triund (2975 m), a popular day hike or overnight trek. There is a forest rest house for overnight stay.
Tatwani and Machhrial
Trilokpur
Chime Gyatseling Monastery (Guru Padmasambhava)
Near Norbulingka Tibetan Institute
Jama Masjid kotwalibazar Dharamshala
WIKIPEDIA
The construction of a new fire station to replace Gipton and Stanks fire stations and removal of 24 fulltime posts from the establishment by way of planned retirements.
Key Points:
Gipton is classed as a very high risk area and Stanks as medium risk area.
Stanks fire station is poorly located at the outer edge of the local community and access/egress from the site is problematic.
In the 5 year period between 2004/5 and 2009/10 operational demand in these areas reduced by 28% (there has been a reduction of 61% of serious fires) . 2
WYFRS has piloted a new type of vehicle (Fire Response Unit) to deal with smaller fires and incidents to free up fire appliances to respond to more serious emergencies.
The pilot has been successful and it is believed that a District based Fire Response Unit will handle in the region of 3,000 calls per year.
The new fire station would have lower running costs.
The two Killingbeck fire appliances would be supplemented by a Resilience Pump for use during spate conditions.
Targeted community safety and risk reduction work would continue.
1. Foreword
1.1 This proposal forms one of a number of similar initiatives developed by West Yorkshire Fire and Rescue Service (WYFRS) as part of its plans for the future provision of a highly effective and professional Fire and Rescue Service.
1.2 Each proposal is based on sound and comprehensive research, using real data from past performance and predictions of future demand and risk. Multiple sources of analysis have been used, allied to professional judgment and experience, to form the basis of robust business cases for change. The proposals are also reflective of the significant improvements in fire and community safety achieved over the past 10 years and represents a return on the investment made by the Authority on behalf of the public of West Yorkshire.
1.3 The proposals also incorporate a number of new and innovative approaches to addressing the challenge of maintaining high standards of performance for an emergency response service, within ever tightening financial constraints. The proposals have been developed as a package of inter related initiatives, representing major capital investment in local communities, whilst at the same time delivering annual recurring savings.
2. Introduction
2.1. Gipton fire station was constructed in 1937; it provides the initial emergency response cover for the residential and commercial areas of Gipton, Harehills, Burmantofts, Killingbeck, Halton Moor and Oakwood.
The fire station area covers approximately 8.45 square miles.
There is a population of 75,316.
There are approximately 2015 commercial properties within the area.
2.2. Stanks fire station was constructed 1973; it provides the initial emergency response cover for the mainly residential locations of Whinmoor, Swarcliffe, Whitkirk, Colton, Halton, Crossgates, Scarcroft, North Seacroft, Wellington Hill, Manston, Barwick-in-Elmet, Scholes and Thorner.
The station area covers approximately 14.39 square miles
There is a population of 42,452
There are approximately 663 commercial properties within the area.
2.3. Gipton has been classified as a very high risk area using the WYFRS Risk Matrix methodology. During 2009/10 there were 2196 operational incidents within this area including 86 dwelling fires and 33 Road Traffic Collisions. Stanks fire station area has been classified as medium risk and during the same period there were 688 operational incidents in the area including 34 dwelling fires and 12 Road Traffic Collisions. 1
2.4. Three fire appliances currently provide the initial fire and rescue coverage for Gipton and Stanks and are constantly crewed by 60 whole-time firefighters. The operational demand in these areas has reduced by 28% between 2004/5 and 2009/10 (there has been a reduction of 61% of serious fires) yet the provision of operational resources has remained the same over this period of time. 24
3. Community Impact Assessment
3.1. The following statement is taken from the 2011-2015 Community Risk Management Strategy and emphasises our commitment to deliver an efficient economic and effective range of services, “Every area within WYFRS will be considered in order to provide a better service at reduced cost”.
3.2. To enable WYFRS to deliver against this commitment a wide range of analysis and modelling tools have been used to determine the current and predicted levels of service delivery, together with their associated costs. These tools have also been used to undertake four separate impact assessments in regard to WYFRS proposals which will seek to:
Identify options which minimise reductions in service delivery standards and where there is scope for service delivery improvement.
Develop measures that will mitigate any negative impact upon service delivery and where possible maximise opportunities to achieve improvements.
3.3. WYFRS has developed a risk matrix which allocates a separate score/rating for hazards within communities. It is possible to use this risk rating in conjunction with the costs for providing services to each fire station to compare the cost of fire and rescue cover for each area. Gipton is one of the more cost effective stations in West Yorkshire but Stanks is almost 50% more expensive proportionate to the risk. 6
3.4. For most parts of the day the operational demand on resources based at the new station will be comparable to those of equally resourced fire stations. Figure 1 compares the predicted average operational activity levels for the new station with those of two other fire stations provided with two appliances. It indicates that although operational activity levels are generally comparable they are slightly higher during the evening hours due to the occurrence of smaller nuisance fires. 7
3.5. A Fire Response Unit has been piloted in Leeds District; this unit will attend small fires, car fires and certain fire alarms. These types of incident occur frequently in the East Leeds area. Figure 2 shows the level of activity in the new fire station area with the incidents the Fire response Unit attends taken out of the activity levels. The benefit of the Fire Response Unit can clearly be seen. The activity levels for the new station have been reduced considerably compared to other stations; it also shows that the new station will be less operationally active during the evening than the other local stations.
3.6. The new station in East Leeds will have a comparable level of activity to other fire stations provided with two appliances. 7
Figure 2 - Activity Timeline of Incidents Excluding Secondary Fires and Some False Alarms
Site Locations
3.7. An extensive review of emergency response cover has recently been completed and this has included the use of evaluation tools alongside local knowledge and professional judgment to identify optimum locations to build new WYFRS fire stations.
3.8. A site search mapping system has identified a number of appropriate areas across the County to build new fire stations and a number of sites have been identified within these areas which would provide the best solutions. A new fire station site must first be available for purchase and also provide access to road networks, it must not be located within flood plains and it must meet local planning permission requirements.
3.9. Analysis has been undertaken using the Fire Service Emergency Cover (FSEC – see also para 3.15) toolkit, together with the Phoenix/Active resource modelling toolkit.
3.10. The optimum area for a fire station between Gipton and Stanks has been identified as being situated on the A64 in the vicinity of Killingbeck police station. This proposed site is approximately 1.6 miles from Gipton Approach and 2.2 miles from Sherburn Road. The presence of a large site owned by West Yorkshire Police at this location may also present some potential to co-locate resources.
Determining where resources should be located
3.11. Independent research has assisted WYFRS to determine the potential impact that the implementation of each proposal would have on fire appliance attendance times to operational incidents. A simulation model has been used to identify the performance impact of moving resources to the new fire station. This modelling measures how the location of a new fire station would have performed if it had been in existence and responded to the actual incidents that did occurred in this area between 2007/8 and 2009/10. 4
3.12. Models have been run for locating a two fire appliances at Gipton and closing Stanks, and then run again for locating a two fire appliances at Stanks and closing Gipton, both these options provide a significantly lower level of response performance than would be achieved by locating
3.13. The proposals has a small reduction in performance in fire appliance attendance times against the Risk based Planning Assumptions for all incidents across the whole of West Yorkshire of approximately 0.3% for first appliance and 0.1% for the second appliance. 4
3.14. Local Impact – Figure 3 identifies that:
There is a reduction in response performance against the Risk Based Planning Assumptions in the Gipton station area. The main reason for this is simultaneous activity. This change will be greatly mitigated by the Fire Response Unit. The predicted response times still represent good performance and are appropriate for the. Further impact will be achieved by targeted risk reduction activities.
Fire Service Emergency Cover (FSEC) toolkit
3.15 The FSEC software toolkit has been developed by Central Government (Department for Communities and Local Government) for use by Fire and Rescue Authorities in determining appropriate fire and emergency cover. It enables the relationship between dwelling fire casualties and the social demographics of small areas in the county (super output areas) and the location of response resources (fire stations) to be determined. Four demographic benchmarks are used to demonstrate this relationship and to represent predicted risk associated with a range of appliance response times.
3.16 Analysis of the FSEC outputs (which is a cost benefit analysis in regard to property and life risk) predicts that the relocating the fire station to Killingbeck will:
Reduce the risk to the community.
Result in significant efficiencies. 9
3.17 The FSEC modelling suggests that the impact of the Killingbeck proposal would be less than other relocation options
3.18 The Phoenix/Active software tool is another analysis tool used to identify the impact of any changes of the Risk Based Planning Assumptions referred to above. It predicts that locally there is likely to be a small adverse impact on the performance against Risk Based Planning Assumptions. Across the Brigade the impact is negligible. 10
Predicted Risk Level
3.19. A new fire station located, within the Killingbeck area would attract the same risk classification as the Gipton fire station area therefore the new fire station would be classified as very high risk. Targeted risk reduction activity will help to reduce the risk, with the aim of reducing it sufficiently enough to re-categorise the area as high risk in the future. 1
3.20. Isochrones (travel distance) can be drawn around the proposed location of the new fire station (Section 8). These indicate the distance the appliance would be able to travel within the Risk Based Planning Assumption time of 7 minutes.
3.21. Section 8 also illustrates that for this area of West Yorkshire a single fire station in the new location provides fire appliance coverage which is more proportionate to risk than the current arrangements.
Risk Reduction
3.20 During 2010 a comprehensive and integrated framework for service delivery was developed, this is outlined in the Community Risk Management Strategy 2011-15. This was implemented in 2011 and is proving a very effective means for targeting resources and reducing risk and is an essential method for reducing any negative impact of change in fire cover. Fundamental to this approach is the introduction of District Risk Reduction Teams and Local Area Risk Reductions Teams.
3.21 The location of a fire station in the Killingbeck area will enable targeted community safety activities such as Home Fire Safety Checks to continue.
4 Firefighter Safety Impact Assessment
Risk and firefighters gathering risk information about premises.
4.1 One of WYFRS’s risk indicators is dedicated solely to “Firefighter safety” and has taken cognisance of the following statement within the 2009 WYFRS Firefighter Safety Strategy; “Effective gathering and analysis of information prior to operational incident attendance is of critical importance”.
4.2 The firefighter safety indicator captures the following information to reflect this statement:
The predominance of specified commercial properties within each fire station area.
The availability of associated risk information held for commercial properties.
The predominance of high-rise properties within each fire station area.
4.3 The swift arrival of supporting resources can have a beneficial impact upon the safe management of operational incidents and this is the rationale for this information being captured by the indicator.
4.4 Following the 2009/10 evaluation process the firefighter safety risk bandings for Gipton and Stanks have been determined as high and very low respectively. 1
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4.5 The targets for operational risk information for the 2012/13 IRMP Action Plan will be set in a proportionate manner, with areas of higher risk levels receiving a greater number of operational risk information inspections. More inspections will take place in areas such as Gipton to increase the availability of risk information available to firefighters via the Mobile Data Terminals (MDT’s) and as more information is made available the corresponding risk level will be reduced.
4.6 The Premises Data-base currently indicates that there are a total of 1650 commercial properties within the Gipton and Stanks area that have not been made subject to an operational information inspection. A high priority has been placed on firefighters in Gipton visiting the premises where incidents could potentially occur. 11
4.7 It is therefore anticipated that the availability of risk information via the Mobile Data Terminals (MDT’s) for properties within all areas will be considerably improved by 2015, by which time the corresponding firefighter safety risk banding will have been reduced to Medium
The arrival times of the 2nd fire appliance
4.9. During 2009/10 there were a total of 333 operational incidents within the areas of Gipton and Stanks which required the attendance of more than one pumping appliance (one every 1.1 days). 12
4.10. Currently the North and East Leeds area has two fire appliances based at Gipton, Moortown and Leeds with one at Rothwell, Garforth, Stanks and Wetherby.
4.11. Increased second pump arrival times require the first attending crew to manage the initial stages of certain incidents in isolation; there is some potential for fires to become more developed in these initial stages.
4.12. The proposal improves the second appliance attendance times into Garforth station areas and there is little impact for the others local station areas.
5. Equality Impact Assessment
5.1 The new Public Sector Equality Duty places a requirement on the organisation to ensure where changes affect service delivery to the community or employees WYFRS assess those changes for any possible negative impact on equality. In this context equality refers to the protected characteristics in the Equality Act 2010, race, gender, disability, religion and belief, sexual orientation, age, gender-reassignment, maternity and pregnancy and marriage and civil partnerships.
5.2 This Equality Impact Assessment has been completed by using information drawn from the Office for National Statistics in regard to this area and has been used to determine whether the removal of a fire appliance from the area will lead to an adverse or disproportionate impact upon any sections of the population. 13
5.3 A 2008 report provided by the Communities and Local Government (CLG) department analysed the correlation between dwelling fires and socio demographics. This report has been used to provide an indication of whether any particular groups within the population are at heightened risk from fire. The report indicates that sick/disabled persons, lone pensioners and Black Caribbean/African groups were associated with a greater incidence of dwelling fires.
5.4 The Gipton and Harehills population was estimated as being 24,904 during 2001 with a fairly equal gender distribution. The predominant ethnic group within the population is White British with Asian/Asian British representing the next major group, followed by Pakistani, Black British/Caribbean and Asian/British Bangladeshi.
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5.5 Approximately 49% of the resident Gipton and Harehills population are Christians, 23% are of Muslim faith and 25% declared no religious preference. In 2001 16% of the population was aged over 60 and 20% of the population had a limiting long-term illness.
5.6 The WYFRS Prevention strategy contained within the 2011-2015 Community Risk Management Strategy emphasises that risk reduction activities will be focussed toward areas of the county identified as being at higher risk from dwelling fires, deliberate fire setting and road traffic collisions and that an appropriate and proportionate allocation of resources will be made available for District Risk Reduction Teams (DRRT) to achieve this.
5.7 Although the Ward statistics indicate that the communities of Gipton and Harehills are very diverse the findings of the Equality Impact Assessment are that this proposal will not lead to any negative changes in the delivery of Prevention, Protection and Response services and consequently there will be no anticipated impact upon any under-represented groups. The Equality Impact Assessment also confirms that there is no negative impact on any employee group.
6. Organisational Impact Assessment
Efficiencies
6.1 This proposal will enable WYFRS to manage some of the financial deficit caused by reduced government funding.
6.2. The proposal has considered the less than optimal positioning of existing fire stations and appliances together with the reduced operational demand placed and associated costs. The most cost effective solution to these issues is to provide a new fire station and ensure that two fire appliances will be crewed by nine firefighters who will respond to emergencies in less than two minutes from being mobilised.
6.3. This can be achieved by reducing the staffing at Gipton and Stanks by 24 posts; this will be done by way of planned retirements. The staffing and duty system at the new fire station will remain the same.
6.4. The removal of posts that coincide with forecasted retirements will achieve significant revenue savings.
6.5. Although capital investment will be required to construct a new fire station, part of these costs will potentially be off-set by the sale of the two existing fire station sites.
6.6. There will be other associated savings delivered by this proposal, including:
Reduction of Personal Protective Equipment.
Reduction in consumables and station maintenance costs.
The new station will be more environmentally friendly and have energy efficiency technology.
6.7. The analysis undertaken for Gipton and Stanks has identified that there is considerable overlap in the existing Risk Based Planning Assumption isochrones (footprints) for these areas. This overlap represents a duplication of resource coverage and therefore one of the objectives for providing a more efficient service within these areas is to reduce this overlap. 14
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Impact across West Yorkshire and Resilience
6.8 The reduction in pumping appliances in this area does have a small impact upon attendance times against the Risk Based Planning Assumptions across West Yorkshire for all incidents; performance is reduced by 0.3% for first appliances and 0.1% for second appliances. 4
6.9 In order to maintain WYFRS’s operational resilience, the fire appliance currently sited at Stanks will be relocated at the new fire station. This fire appliance will not be continually staff but will be activated during periods of anticipated or unanticipated high levels of operational activity and in response to significant events which could affect emergency response; such as wide area flooding, bonfire night, periods of bad weather or when attending very large incidents.
6.10 The use of Resilience Pumps supports WYFRS strategy of staffing the appropriate number of fire appliances for normal levels of activity and having the mechanisms to add further fire appliance when required. This strategy is important in maintaining an excellent fire and rescue service whilst meeting the efficiencies required by the reduction in public service budgets.
7. Conclusions
7.1 The existing fire stations at Gipton and Stanks are 3.7 miles apart and consolidating resources at a new fire station at a central location is an economic, effective and efficient way of providing fire and rescue services for these areas.
7.2 The provision of two front-line fire appliances constantly crewed by whole-time firefighters is still deemed appropriate for this area despite the success of previous year’s risk reduction activities.
7.3 Targeted risk reduction initiatives co-ordinated by the Leeds Outer North East, Inner North East and Outer East Local Area Risk Reduction Teams will be undertaken.
7.4 It is expected that the targets established for gathering safety critical risk information, will mitigate the impact upon the safety of WYFRS firefighters resulting from the removal of a pumping appliance from this area.
7.5 The introduction of a Resilience Pump will maintain three appliances in the area and support WYFRSs resilience arrangements
7.6 The consolidation of Gipton and Stanks resources at one central location together with the addition of a Resilience Pump will deliver significant efficiency savings whilst maintaining a high level of service delivery and providing employees with vastly improved accommodation facilities.
A sneak preview of the seventh in Tony Comstock’s ongoing Real People, Real Live, Real Sex documentary series, Brett and Melanie: Boi Meets Girl is an exploration of sexual pleasure in committed relationships and the problematic place of explicit sexuality in cinema. ”Brett and Melanie” depicts a butch/femme couple, and opens up questions about strength and vulnerability in the context of how we portray and interpret gender. Throughout Brett and Melanie’s interview, there is a constant dance of who is strong for whom, of who is vulnerable and who nurtures; and this dance continues when Brett and Melanie make love.
By including frank footage of Brett and Melanie’s lovemaking along with their candid testimony, the film also opens up questions about the meaning of reality in the context of documentary filmmaking, and explodes preconceptions about the place of sexuality and eroticism in cinema.
Curated with Colin Weatherby.
Tony Comstock has been a filmmaker and photographer for more than 20 years. In a world awash in sexualized imagery, why does so little of it speak to the common pleasurable reality of sex? He has explored this and other aspects of the human condition. Subjects of Comstock’s films have included love, sex, 9/11, indigenous fisheries, hurricanes, refugees, HIV/AIDS orphans, and the visualization of God. His current focus is the Real People, Real Life, Real Sex series. Reaction to these films has ranged from film festival laurels and critical and popular acclaim, to police raids on screenings and intimidation of DVD retailers.
Diana Cage is the managing editor of Velvetparkmedia.com and author of several books on sex and sexuality including, Girl Meets Girl: A Dating Survival Guide and Box Lunch: The Laypersons Guide to Cunnilingus. She is the former editor of On Our Backs, the only lesbian sex magazine made by women, and host of her own show on Sirius XM. Featured in the Here! Television series Lesbian Sex and Sexuality, she was also named one of GO magazines 100 Women We Love. Her newest book, A Woman’s Guide to Sexual Ecstasy, will be out next spring.
Lisa Vandever is co-founder and director of CineKink, an organization that recognizes and encourages the positive depiction of sexuality in film and television. She curates and oversees an annual film festival and touring series designed to promote and showcase such works. A producer and consultant with over twenty years of experience in film and television, Vandever was formerly the director of programming for a regional network of public television stations, worked as a development executive for two New York-based independent production companies and was associate producer of the Sundance award-winning feature film, “Songcatcher.”
Vandever holds an MFA in Film and Video from Northwestern University and a BA in Telecommunications and Film from the University of Oregon. She is currently producing and directing her own documentary, A Public Voyeur, a profile of fine-arts photographer Barbara Nitke and her landmark legal challenge against the federal government’s CDA obscenity law.
St Andrew's has been a bugbear of mine, it is a unusual looking Kentish church, a short drive from my house, and yet I have found it always locked.
I was now on a run of successes and so hoped to find it open for the riders and striders, and for me too.
I parked hard against the high bank beside the road, parking here is always problematic. You approach the church up steep steps, and from the lesser used side, I did not know if the door would be open, but I could hear voices.
I was in luck, sitting outside in the warm sunshine was a warden, apparently waiting for his wife to relieve his time on duty, but I was still greeted warmly and encouraged to go inside, as if that was necessary.
St Andrews sits in a quiet corner of a quiet village. The main Dover to Sandwich road is a couple of hundred yards away, but you can just hear the sounds of the countryside. Attractive houses and cottages huddle together on the other side of the road, and once in the small churchyard, you can look down on them.
St Andrew's has a small squat tower, and so is un-Kentish, but conforms to the usual Norman two cell layout, and once inside, feels ancient, much thanks to the sympathetic improvements done during the 19th century.
-------------------------------------------------------------
A dark and atmospheric church on a steep hill above the village-end. Built of flint with stone and brick work of later periods it has changed little in a hundred years. The Victorian benefactors who refurnished the church did us a great favour – keeping the best of the old whilst giving us the best of the new. Most windows are by Kempe and some are uncommonly good – especially King David in the low side window of the nave. Both nave altars had their own arch and window and the Victorian Rood Screen creates a medieval effect. In the chancel is a fine late medieval brass to one of the owners of Dane Court – the big house of the village, because it has always been on the wall it is in pristine condition. The gorgeous reredos by Powell’s showing Christ the Alpha and Omega is especially fine. Outside the gate is a good set of village stocks!
www.kentchurches.info/church.asp?p=Tilmanstone
The church, which is dedicated to St. Andrew, is a small mean building, consisting of a body and chancel, with a square tower at the west end, very low, but formerly higher, having been taken down a few years ago; there is one bell in it. In the chancel, against the east wall, is a brass plate, on it are the figures of a man and woman, on his side one son, on her's three daughters, all kneeling, with the arms of Fogg, with a label of three points, impaling Sackville, with a crescent, for Richard Fogg, esq. and Anne his wife; he died in 1598. A gravestone for Richard Fogg, esq. father of fourteen children, famous for his poetry, and skill in heraldry, obt. 1680. A gravestone for Jane, daughter of the Rev. Strangford Viol, late rector of Upminster, in Essex, and Jane his wife, daughter of Richard Fogg, esq. obt. 1719; she married Edward Jacob, surgeon, of Canterbury, who died in 1756. In the east window are three shields of painted glass; the first, the field gone, On a chief, azure, three lions rampant, or; on the sides in black letter, Sir John Lisle, knt. The field was probably or; second, Gules, a cross, argent; third, azure, a bend cotized, argent, between six martlets of the second, under which was formerly this legend, Orate p aia Wi. Tonge, now obliterated. In the north window are remaining four figures; first, a man in armour with a shield, having a plain cross on it, on his breast, in the attitude of thrusting a lance through the jaws of a beast lying at his feet; probably, by the cross designed for St. George; second, a young man crowned; third, an older man crowned, with a globe and sceptre in his hands, and seemingly weeping; fourth, an antient man kneeling, full bearded, on his shoulder a child holding a globe and sceptre, to which he is looking up. In the south window is the figure of a man bearded, with a palmer's bonnet on, and staff, holding in his right hand a book. In the body of the church, a marble monument against the north wall, near the chancel, and inscription, shewing that in the vault underneath are deposited the remains of Michael Hatton, esq. of Dane-court, obt. 1776; also Mrs. Alice Hatton, his widow, obt. 1791; arms, Azure, a chevron, between three wheat sheaves, or, impaling gules, three lilies, argent, stalked and leaved, vert. A monument against the same wall for Thomas Michael Tierney, late student of Brazen Noze college, Oxford, and son of Thomas Tierney, of London, by Savine his wife, obt. 1770, at Arras, in France, on his return to England, æt. 19. On seven different gravestones are memorials for the Smiths, resident at Thornton, from the year 1632 to 1664. In the windows of this church were formerly much more painted glass, both of figures and coats of arms.
This church was antiently part of the possessions of the knights hospitallers of St. John of Jerusalem, to whom it was appropriated by archbishop Langton, about the end of king John's reign; the archbishop reserving to himself and successors, the nomination and institution of a vicar, and at the same time he endowed the vicarage, decreeing that the vicar should receive the whole altarage, and the moiety of all the tithes belonging to this church, and a certain messuage, &c. belonging to it; (fn. 3) in which state the appropriation and vi carage of this church remained until the dissolution of the above order, in the 32d year of king Henry VIII.'s reign, when they both came into the king's hands, and remained there till the year 1558, being the last of Philip and Mary, when the advowson of the vicarage was granted among others to the archbishop; and the appropriation likewise in the third year of queen Elizabeth, this rectory being then valued at six pounds per annum; since which both the appropriation and advowson have remained part of the possessions of the see of Canterbury, the archbishop being now possessed of them. The vicarage of Tilmanstone is valued in the king's book at 7l. 12s. 6d. It is now a discharged living, and is of the yearly value of forty-five pounds. In 1588 here were one hundred and nine communicants, in 1640 there were the like number of communicants, and it was valued at fifty pounds. In 1740 it was of the value of sixty pounds.
Archbishop Wake, in 1719, on the petition of Nicholas Carter, vicar of this church, gave licence for him to take down the old vicarage-house and to erect a new one. (fn. 4) This vicarage is at present endowed with one half of the great tithes, with a vicarage-house, and garden only, for the vicar's use. The remaining half of the great tithes belongs to the parsonage, with twenty-four acres of glebe land, held on a beneficial lease from the archbishop, by the two sons of the late Mr. John Curling, of Ham. There are fifteen acres of land in this parish allotted as a glebe to Eastry parsonage.
In the parish register (the antient part of it) are the names of Cocks, Fogg, very numerous, Arden, Willford, Billingsley, Bargrave, Pattinson, Burville, Capell, Boys, Picks, and Ower.
St Andrew's has been a bugbear of mine, it is a unusual looking Kentish church, a short drive from my house, and yet I have found it always locked.
I was now on a run of successes and so hoped to find it open for the riders and striders, and for me too.
I parked hard against the high bank beside the road, parking here is always problematic. You approach the church up steep steps, and from the lesser used side, I did not know if the door would be open, but I could hear voices.
I was in luck, sitting outside in the warm sunshine was a warden, apparently waiting for his wife to relieve his time on duty, but I was still greeted warmly and encouraged to go inside, as if that was necessary.
St Andrews sits in a quiet corner of a quiet village. The main Dover to Sandwich road is a couple of hundred yards away, but you can just hear the sounds of the countryside. Attractive houses and cottages huddle together on the other side of the road, and once in the small churchyard, you can look down on them.
St Andrew's has a small squat tower, and so is un-Kentish, but conforms to the usual Norman two cell layout, and once inside, feels ancient, much thanks to the sympathetic improvements done during the 19th century.
-------------------------------------------------------------
A dark and atmospheric church on a steep hill above the village-end. Built of flint with stone and brick work of later periods it has changed little in a hundred years. The Victorian benefactors who refurnished the church did us a great favour – keeping the best of the old whilst giving us the best of the new. Most windows are by Kempe and some are uncommonly good – especially King David in the low side window of the nave. Both nave altars had their own arch and window and the Victorian Rood Screen creates a medieval effect. In the chancel is a fine late medieval brass to one of the owners of Dane Court – the big house of the village, because it has always been on the wall it is in pristine condition. The gorgeous reredos by Powell’s showing Christ the Alpha and Omega is especially fine. Outside the gate is a good set of village stocks!
www.kentchurches.info/church.asp?p=Tilmanstone
The church, which is dedicated to St. Andrew, is a small mean building, consisting of a body and chancel, with a square tower at the west end, very low, but formerly higher, having been taken down a few years ago; there is one bell in it. In the chancel, against the east wall, is a brass plate, on it are the figures of a man and woman, on his side one son, on her's three daughters, all kneeling, with the arms of Fogg, with a label of three points, impaling Sackville, with a crescent, for Richard Fogg, esq. and Anne his wife; he died in 1598. A gravestone for Richard Fogg, esq. father of fourteen children, famous for his poetry, and skill in heraldry, obt. 1680. A gravestone for Jane, daughter of the Rev. Strangford Viol, late rector of Upminster, in Essex, and Jane his wife, daughter of Richard Fogg, esq. obt. 1719; she married Edward Jacob, surgeon, of Canterbury, who died in 1756. In the east window are three shields of painted glass; the first, the field gone, On a chief, azure, three lions rampant, or; on the sides in black letter, Sir John Lisle, knt. The field was probably or; second, Gules, a cross, argent; third, azure, a bend cotized, argent, between six martlets of the second, under which was formerly this legend, Orate p aia Wi. Tonge, now obliterated. In the north window are remaining four figures; first, a man in armour with a shield, having a plain cross on it, on his breast, in the attitude of thrusting a lance through the jaws of a beast lying at his feet; probably, by the cross designed for St. George; second, a young man crowned; third, an older man crowned, with a globe and sceptre in his hands, and seemingly weeping; fourth, an antient man kneeling, full bearded, on his shoulder a child holding a globe and sceptre, to which he is looking up. In the south window is the figure of a man bearded, with a palmer's bonnet on, and staff, holding in his right hand a book. In the body of the church, a marble monument against the north wall, near the chancel, and inscription, shewing that in the vault underneath are deposited the remains of Michael Hatton, esq. of Dane-court, obt. 1776; also Mrs. Alice Hatton, his widow, obt. 1791; arms, Azure, a chevron, between three wheat sheaves, or, impaling gules, three lilies, argent, stalked and leaved, vert. A monument against the same wall for Thomas Michael Tierney, late student of Brazen Noze college, Oxford, and son of Thomas Tierney, of London, by Savine his wife, obt. 1770, at Arras, in France, on his return to England, æt. 19. On seven different gravestones are memorials for the Smiths, resident at Thornton, from the year 1632 to 1664. In the windows of this church were formerly much more painted glass, both of figures and coats of arms.
This church was antiently part of the possessions of the knights hospitallers of St. John of Jerusalem, to whom it was appropriated by archbishop Langton, about the end of king John's reign; the archbishop reserving to himself and successors, the nomination and institution of a vicar, and at the same time he endowed the vicarage, decreeing that the vicar should receive the whole altarage, and the moiety of all the tithes belonging to this church, and a certain messuage, &c. belonging to it; (fn. 3) in which state the appropriation and vi carage of this church remained until the dissolution of the above order, in the 32d year of king Henry VIII.'s reign, when they both came into the king's hands, and remained there till the year 1558, being the last of Philip and Mary, when the advowson of the vicarage was granted among others to the archbishop; and the appropriation likewise in the third year of queen Elizabeth, this rectory being then valued at six pounds per annum; since which both the appropriation and advowson have remained part of the possessions of the see of Canterbury, the archbishop being now possessed of them. The vicarage of Tilmanstone is valued in the king's book at 7l. 12s. 6d. It is now a discharged living, and is of the yearly value of forty-five pounds. In 1588 here were one hundred and nine communicants, in 1640 there were the like number of communicants, and it was valued at fifty pounds. In 1740 it was of the value of sixty pounds.
Archbishop Wake, in 1719, on the petition of Nicholas Carter, vicar of this church, gave licence for him to take down the old vicarage-house and to erect a new one. (fn. 4) This vicarage is at present endowed with one half of the great tithes, with a vicarage-house, and garden only, for the vicar's use. The remaining half of the great tithes belongs to the parsonage, with twenty-four acres of glebe land, held on a beneficial lease from the archbishop, by the two sons of the late Mr. John Curling, of Ham. There are fifteen acres of land in this parish allotted as a glebe to Eastry parsonage.
In the parish register (the antient part of it) are the names of Cocks, Fogg, very numerous, Arden, Willford, Billingsley, Bargrave, Pattinson, Burville, Capell, Boys, Picks, and Ower.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
Leave it to Jean-Luc Godard and Anne Marie Miéville to figure out how to use television to reveal the latent brilliance of a child. Created for French television during the radical days of the late 1970s , “France/tour/detour/deux enfant” (1978) is an intimate, provocative and quotidian video essay that uses avant-garde cinema’s techniques in a visual experiment that will change anyone’s perception of the developing mind of a human being.
Tonight Lynne Sachs will discuss the way that “France/tour…” influenced her own work as she reflects on the presence of childhood in her twenty-year film career. Beginning in her early twenties when the ambiguity of femininity seemed daunting and problematic to more recent years when motherhood has given her quick access to the conundrums of youth, Sachs, like Godard and Melville, ponders her relationship as an artist to this unavoidable eighteen year odyssey. Sachs will screen Photograph of Wind (3 min., 2001), Atalanta: 32 Years Later (5 min. 2006), and The Last Happy Day (38 min.) in their entirety along with brief scenes from The House of Science (1991) and Wind in Our Hair (2010).
Program:
France/Tour/Detour/Deux Enfants by Jean Luc Godard and Ann Marie Miéville
(excerpt from 12 part TV series, 1977, France)
Godard and Miéville take a detour through the everyday lives of two children in contemporary France. Sachs will present excerpts from the series.
Photograph of Wind by Lynne Sachs
(4 min.,16mm, b&w and color, 2001)
“My daughter’s name is Maya. I’ve been told that the word maya means illusion in Hindu philosophy. As I watch her growing up, spinning like a top around me, I realize that her childhood is not something I can grasp but rather – like the wind – something I feel tenderly brushing across my cheek.” (Lynne Sachs)
“Sachs suspends in time a single moment of her daughter.” Fred Camper, Chicago Reader
Atalanta: 32 Years Later by Lynne Sachs
(5 min. color sound, 16mm to video, 2006)
A retelling of the age-old fairy tale of the beautiful princess in search of the perfect prince. In 1974, Marlo Thomas’ hip, liberal celebrity gang created a feminist version of the children’s parable for mainstream TV’s “Free To Be You and Me”. Now in 2006, Sachs dreamed up this new experimental film reworking, a homage to girl/girl romance.
“Very gentle and evocative of foreign feelings.” George Kuchar
The Last Happy Day by Lynne Sachs
( 38 min. 2009)
The Last Happy Day is an experimental documentary portrait of Sandor (Alexander) Lenard, a Hungarian medical doctor and a distant cousin of filmmaker Lynne Sachs. In 1938 Lenard, a writer with a Jewish background, fled the Nazis to a safe haven in Rome. Shortly thereafter, the U.S. Army Graves Registration Service hired Lenard to reconstruct the bones — small and large — of dead American soldiers. Eventually he found himself in remotest Brazil where he embarked on the translation of “Winnie the Pooh” into Latin, an eccentric task that catapulted him to brief world-wide fame. Sachs’ essay film uses personal letters, abstracted war imagery, home movies, interviews, and a children’s performance to create an intimate meditation on the destructive power of war.
“A fascinating, unconventional approach to a Holocaust-related story … a frequently charming work that makes no effort to disguise an underlying melancholy.” George Robinson, The Jewish Week
Excerpts from:
The House of Science: A Museum of False Facts
(30 min., 16mm,1991)
“Throughout The House of Science an image of a woman, her brain revealed, is a leitmotif. It suggests that the mind/body split so characteristic of Western thought is particularly troubling for women, who may feel themselves moving between the territories of the film’s title –house, science, and museum, or private, public and idealized space — without wholly inhabiting any of them. This film explores society’s representation and conceptualization of women through home movies, personal reminiscences, staged scenes, found footage and voice. Sachs’ personal memories recall the sense of her body being divided, whether into sexual and functional territories, or ‘the body of the body’ and ‘the body of the mind.’” (Kathy Geritz, Pacific Film Archive)
Wind in Our Hair/Con viento en el pelo
(16mm, Super 8 and digital on video, English and Spanish, 2010)
“Inspired by the writings of Julio Cortázar, whose work not only influenced a generation of Latin American writers but film directors such as Antonioni and Godard, Lynne Sachs’ Wind in Our Hair/Con viento en el pelo is an experimental narrative that explores the interior and exterior worlds of four early-teens, and how through play they come to discover themselves and their world. “Freedom takes us by the hand–it seizes the whole of our bodies,” a young narrator describes as they head towards the tracks. This is their kingdom, a place where–dawning fanciful masks, feather boas, and colorful scarves — the girls pose as statues and perform for each other and for passengers speeding by.”
- Carolyn Tennant, Media Arts Director, Hallwalls Contemporary Arts Center, Buffalo, New York
“Wind in Our Hair moves from childhood’s earthbound, cloistered spaces, into the skittering beyond of adolescence, exploding with anticipation and possibility.” Todd Lillethun, Artistic Director, Chicago Filmmakers
Program Run Time: 119 minutes
Lynne Sachs makes films, videos, installations and web projects that explore the intricate relationship between personal observations and broader historical experiences by weaving together poetry, collage, painting, politics and layered sound design. Since 1994, her five essay films have taken her to Vietnam, Bosnia, Israel and Germany — sites affected by international war–where she tries to work in the space between a community’s collective memory and her own subjective perceptions. Strongly committed to a dialogue between cinematic theory and practice, Lynne searches for a rigorous play between image and sound, pushing the visual and aural textures in her work with each and every new project. Since 2006, she has collaborated with her partner Mark Street in a series of playful, mixed-media performance collaborations they call The XY Chromosome Project. In addition to her work with the moving image, Lynne co-edited the 2009 Millennium Film Journal issue on “Experiments in Documentary”. Supported by fellowships from the Rockefeller and Jerome Foundations and the New York State Council on the Arts, Lynne’s films have screened at the Museum of Modern Art, the New York Film Festival, the Sundance Film Festival and recently in a five film survey at the Buenos Aires Film Festival. In 2010, the San Francisco Cinematheque will present a full retrospective of her work. Lynne teaches experimental film and video at New York University and lives in Brooklyn.
Josetxo Cerdán Los Arcos is an assistant professor at the URV and the artistic director of Punto de Vista. He has edited the books ‘Mirada, Memoria y Fascinación’ (2001); ‘Documental y Vanguardia’ (2005); ‘Al Otro Lado de la Ficción’ (2007); and ‘Suevia Films-Caesáreo González’ (2005); ‘Signal Fires: The Cinema of Jem Cohen’ (2010). He is author of ‘Ricardo Urgoiti. Los trabajos y los días’ (2007). He has coordinated an M. A. in from 1998 to 2008. Principal interest areas are non-fiction film, Spanish cinema, and television.
Kelly Anderson is an award-winning independent producer and director of documentary and narrative films. Her most recent production is NEVER ENOUGH, a documentary about American’s relationship with their material possessions, which is premiering at the 2010 Big Sky Documentary Film Festival. Other recent directing work includes SOMEPLACE LIKE HOME, a documentary about the redevelopment of Fulton Mall in Downtown Brooklyn, which she made for FUREE (Families United for Racial and Economic Equality). In 2004 Kelly produced and directed (with Tami Gold) and edited EVERY MOTHER’S SON, a documentary for ITVS about mothers whose children have been killed by police officers and who have become national spokespeople on the issue of police brutality. EVERY MOTHER’S SON premiered at Tribeca Film Festival, where it won the Audience Award, and had its broadcast premiere on PBS’s P.O.V. series. Kelly produced, directed and edited OVERCOMING THE ODDS, a short documentary that was distributed to more than 2,500 people internationally as part of a successful campaign to pass the groundbreaking Framework Convention on Tobacco Control, which set global standards on the promotion and marketing of tobacco. This film was a follow-up to MAKING A KILLING, a half-hour documentary Kelly produced and directed (with Tami Gold) and edited that addresses the marketing practices of the tobacco industry in the developing world. MAKING A KILLING premiered at the Slamdance Film Festival, was screened for delegates at the World Health Organization and aired on television in Nigeria, Serbia, Lagos and Vietnam. In 2000 Kelly completed SHIFT, a one-hour drama for ITVS about the volatile relationship between a North Carolina waitress and a telemarketing prison inmate, which premiered at the Rotterdam International Film Festival and aired on many PBS stations. Kelly’s other documentaries include OUT AT WORK (with Tami Gold), which was screened at the 1997 Sundance Film Festival and was shown on HBO. She is an Associate Professor in the Department of Film and Media Studies at Hunter College in New York City.
About seven years ago Ryder’s Row, where Capel Street and Parnell Street merge, was upgraded by the addition of a small pop-up park featuring a number of new planters with seating and additional bike parking for the area. The park eventually became a magnet for a number of homeless people and unfortunately about a year ago it was reported that the body of a man in a sleeping bag, thought to be an Irish national in his 50s, was discovered by a member of the public early in the morning. Since then part of the park has been fenced-off and it had become somewhat unattractive.
Pride and Prejudice: on Raphael Perez's Artwork
Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.
In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.
Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.
This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.
Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.
When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.
This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).
In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.
"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"
His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.
"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."
From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.
In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.
In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.
As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.
Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.
Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.
Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.
Daniel Cahana-Levensohn, curator.
Interview with the painter Raphael Perez about his family artist book
An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem
Question: Raphael Perez, tell me about the family artist book you created
Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..
Question: Tell me when you were born, where, and a little about your family
Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem
I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls
Question: Tell us a little about your parents
Answer: My parents were new immigrants from Morocco, both immigrated young.
My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,
My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....
They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..
Question: What did your parents Shimon and Aliza Peretz work for?
Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69
My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..
My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...
Question: A book about the brothers and sisters
Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56
Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.
She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...
My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi
The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.
I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born
My mother still gets confused and can't remember who was born first :-)
My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action
The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.
The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.
Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..
The personification of the flower couple paintings by the Israeli painter Raphael Perez
Raphael Perez, also known as Rafi Peretz, is an Israeli painter who
explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.
The characteristics of the naive painting of the painter Raphael Perez
A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children
Earth Designs Garden Design and Build were asked to created a landscape and propose garden design in Hornchurch, Essex*. Here are the details of the project
The Platform Garden in Hornchurch, Essex RM11 1JD
The existing space is overused and tired, sloping and un-level, posing a danger to the client’s two small children and making the space unattractive and problematic.
The re-design divides the space into several distinct areas, utilising a series of decking walkways and platforms to create a multi-use, family oriented space. The terrace outside the back door will be decked with attractive and durable Yellow Balau hardwood decking, which will extended beyond the existing terrace to allow ample seating and dining space. Running across the width of the garden directly in front of this decked terrace will be a gabion wall, filled with plum slate paddlestones and topped with a lavender hedge to increase its height and prevent children from climbing over the top.
A set of steps to the right of the decked terrace will lead down to a 1 metre wide decked walkway runing down the right-hand side of the space. Halfway down this walkway, a Flanked either side by a trellis to for safety in time climbers will grow along here to make it a green screened walkway, at the point where the steps lead down to the lawn the wire trellis becomes a caged box.
From this gabion wall a water blade will be cited which will appear out of the gabion and extend out across the garden by 100cm and fall the 125cm to the lawn below. It will be self circulating and collect in an gabion trough filled with cobbles so there is no body of water at any point that could pose a potential danger, The children will however be able to interact with the water by being able to walk behind the waterfall and play with the falling water.
The user then has the option to turn left and follow the fight of steps down to the artificial lawn below which has been encased in a railway sleeper to allow it to become level, or they can continue along the decked walkway down some steps to the tree two thirds of the way down the left hand side of the space. The decking opens out at this point and you can pass either side of the tree and continue on your journey or you can pass round to the right of the tree where a small flight of steps leads you to a platform above you at a height or 1.7m above ground level which partially covers the decked area 2m below and partially covers the ground. Upon this decked platform a Wendy house will be cited to create a tree top house for children and adults. This area will be surrounded with a wooden balustrade
Should you continue of the lower decked level you pass under the decked area above and climb another couple of steps so you are then 1.5m above ground level and continue onto the bottom left hand corner of the garden where a 3 x 4 decked area awaits you, again enclose by a wire cage to allow a real dynamic architectural feel to the space.
Running under the last decked walkway is a tunnel 1.5m in height and reach via a small set of steps from the lawn. This tunnel allows you to pass along it and arrive in an area towards the bottom of the garden where a small children’s play area awaits. This will have a swing cited under the tree top platform along with a rope climbing net and a slide. A ladder will allow the child back up to the area above.
Storage will be provided under the main area of decking by the house and doors will be cited by the lawn. A smaller storage area will be available in the children’s area to store things out of site, again under the large area of deck.
Planting in the space will be primarily around the boundary and around the lawn. Coupling big leafy architectural evergreens with herbaceous perennials in a contemporary style. The use of grasses and prairie style plants will add to movement and texture in the space and introduce some showy flowers. Large bamboos to mask a reveal certain areas will afford some intrigue in the space and a clever use of climbers will add vertical interest throughout the space. Artifice lawn will help keep maintenance to a minimum and keep the garden looking good all year round.
Lighting in the garden will be dynamic. The gabion wall with have flat plight placed into the vertical side to illuminate the decking below, whilst stylish bollards will light each corner of the main terrace. The decked walkway will have micro led light running down either side of the walkway and step risers. A spotlight placed in the tree will illuminate the treetop platform. Rope lighting will be cited along the underside of the decking platform to give it the feeling of floating and all the beds will have LV spots light running through them to give the planting a soft glow. The water feature will be lit from the underneath to create drama when sitting on the terrace at the end of the garden. The caged areas will have a net light over the top to add a magical sparkle to the space created.
If you dig this and would like to find out more about this or any of other of our designs, please stop by our web-site and have a look at our work.
Earth Designs is a bespoke London Garden Design and build company specialising in classic, funky and urban contemporary garden design.
Our Landscape and Garden build teams cover London, Essex and parts of South East England, while garden designs are available nationwide.
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Earth Designs is located in East London, but has built gardens in Essex, Hertfordshire and all over the South East. Earth Designs was formed by Katrina Wells in Spring 2003 and has since gone from strength to strength to develop a considerable portfolio of garden projects. Katrina, who is our Senior Garden Designer, has travelled all over the UK designing gardens. However we can design worldwide either through our postal garden design service or by consultation with our senior garden designer. Recent worldwide projects have included garden designs in Romania. Katrina’s husband. Matt, heads up the build side of the company, creating a unique service for all our clients.
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Dharamshala (also Dharamsala) is a city and a municipal council in Kangra district in the Indian state of Himachal Pradesh. It is the district headquarters. It was formerly known as Bhagsu. The Dalai Lama's residence in McLeodGanj and the headquarters of Central Tibetan Administration (the Tibetan government in exile) are in Dharamshala. Dharamshala is 18 kilometres from Kangra.
DESCRIPTION
Dharamshala is a city in the upper reaches of the Kangra Valley and is surrounded by dense coniferous forest consisting mainly of stately Deodar cedar trees. The suburbs include McLeodGanj, Bhagsunath, Dharamkot, Naddi, ForsythGanj, Kotwali Bazaar (the main market), Kaccheri Adda (government offices such as the court, police, post, etc.), Dari, Ramnagar, Sidhpur, and Sidhbari (where the Karmapa is based).
The village of McLeodGanj, lying in the upper reaches, is known worldwide for the presence of the Dalai Lama. On 29 April 1959, the 14th Dalai Lama (Tenzin Gyatso) established the Tibetan exile administration in the north Indian hill station of Mussoorie. In May 1960, the Central Tibetan Administration (CTA) was moved to Dharamshala.
Dharamshala is the centre of the Tibetan exile world in India. Following the 1959 Tibetan uprising there was an influx of Tibetan refugees who followed the 14th Dalai Lama. His presence and the Tibetan population has made Dharamshala a popular destination for Indian and foreign tourists, including students studying Tibet.
One of the main attractions of Dharamshala is Triund hill. Jewel of Dharamshala, Triund is one day trek at the upper reaches of McLeodGanj, about 9 km from McLeodGanj.
ETYMOLOGY
Dharamshala (Devanagari: धर्मशाला; ITRANS: Dharmashaalaa; IAST: Dharmaśālā) is a Hindi word (derived from Sanskrit) that is a compound of dharma (धर्म) and shālā (शाला). A loose translation into English would be 'spiritual dwelling' or, more loosely, 'sanctuary'. Rendering a precise literal translation into English is problematic due to the vast and conceptually rich semantic field of the word dharma[1] and the cultural aspect of India.
In common Hindi usage, the word dharamshala refers to a shelter or rest house for spiritual pilgrims. Traditionally, such dharamshalas (pilgrims' rest houses) were commonly constructed near pilgrimage destinations (often in remote areas) to give visitors a place to sleep for the night. When the first permanent settlement was created in the place now called Dharamshala, there was one such pilgrims' rest house on the site, and the settlement took its name from that dharamshala.
HISTORY
BEFORE THE RAJ
From the earliest times until the British Raj, Dharamshala and its surrounding area was ruled by the Katoch Dynasty of Kangra. The Katoch Dynasty is said to be the oldest serving Royal Family in the world. The Royal Family still keeps a residence in Dharamshala, known as 'Clouds End Villa'.
The indigenous people of the Dharamshala area (and the surrounding region) are the Gaddis, a predominantly Hindu group who traditionally lived a nomadic or semi-nomadic (transhumant) lifestyle. Due to the lack of permanent settlements in the area, some Gaddis lost their seasonal pastures and farmland when the British and the Gurkhas arrived to settle.
In 1848, the area now known as Dharamshala was annexed by the British.
"Dharamsāla lies on a spur of the Dhaola Dhār, 16 miles north-east of Kāngra, in the midst of wild and picturesque scenery. It originally formed a subsidiary cantonment for the troops stationed at Kāngra, and was first occupied as a station in 1849, when a site was required for a cantonment to accommodate a Native regiment which was being raised in the District. A site was found upon the slopes of the Dhaola Dhār, in a plot of waste land, upon which stood an old Hindu resthouse, or dharmsāla, whence the name adopted for the new cantonment. The civil authorities, following the example of the regimental officers, and attracted by the advantages of climate and scenery, built themselves houses in the neighbourhood of the cantonment; and in 1855 the new station was formally recognised as the head-quarters of the [Kāngra] District."
In 1860, the 66th Gurkha Light Infantry was moved from Kangra, Himachal Pradesh to Dharamshala, which was at first made a subsidiary cantonment. An ideal position for the new base was found on the slopes of the Dhauladhar Hills, near the site of a Hindu sanctuary, or Dharamshala, hence the name of the town. The Battalion was later renamed the historic 1st Gurkha Rifles, this was the beginning of the legend of the Gurkhas, also known as the 'Bravest of the Brave'. Consequently, fourteen Gurkha platoon villages grew from this settlement, and exist to this day, namely Dari, Ramnagar, Shyamnagar, Dal, Totarani, Khanyara, Sadher, Chaandmaari, Sallagarhi, Sidhbari, Yol, and so on. The Gurkhas worshipped at the ancient Shiva temple of Bhagsunag. The Gurkhas referred to Dharamshala as 'Bhagsu' and referred to themselves as Bhagsuwalas.
The 21st Gurkha Regiment from Dharamshala performed heroic feats during World War I and the North West Frontier Province campaigns. The Gurkha cantonment then reached its zenith during World War II, when battalions from Dharamshala made history. Many place names in the town still retain their former cantonment terminologies: Depot Bazaar, Pensioners' Lines, Tirah Lines (named after the 19th century Tirah Campaign), Bharatpore Lines (named after the 1826 Battle of Bharatpore).
The second Lord Elgin, Viceroy of India died here (at the 1st Gurkha Rifles Officers' Mess) in 1863 and is buried in the cemetery of St. John in the Wilderness, a small Anglican church distinguished by its stained-glass windows. Dharamshala became a popular hill station for the British working in or near Delhi, offering a cool respite during the hot summer months.
"Before the earthquake of 1905, the upper part of the station, which rises to a height of 2,168 metres, contained the European houses, the station church, and the officers' mess and lines of the 1st Gurkhas, together with the public gardens, post office, and two bazars, the Forsythganj and McLeodganj. The public offices, a bazar, and a few European houses made up the lower station, as low as 1,372 metres. The 1st battalion of the 1st Gurkhas used to be stationed here, but was moved to the upper station in 1894-5.... The public gardens, which were, before the earthquake, laid out with much taste in lawns and terraces, contained a valuable collection of indigenous and imported trees and shrubs, and were overlooked by the Assembly Rooms, a handsome building comprising a public hall, a library and reading-room and a billiard-room. The church was beautifully situated in a recess of the mountain."
In 1905, the Kangra valley suffered a major earthquake. On April 4 of that year, the earth shook, demolishing much of the cantonment and the neighbouring city of Kangra, Himachal Pradesh as well as the Bhagsunag temple. Altogether, the 1905 Kangra earthquake killed 20,000 people. "1,625 persons perished at Dharamsāla alone, including 15 Europeans and 112 of the Gurkha garrison."."
The Gurkhas rebuilt the town along with the temple, which today is acknowledged as the 1st Gurkha Rifles' heritage. The British had planned to make Dharamshala the summer capital of India, but moved to Shimla after the disaster.
Not only did the Gurkhas of Dharmshala make a major contribution to India's defence, many were freedom fighters for the Indian National Army, which had been founded by Netaji Subhas Chandra Bose. The Indian National Army Captain Ram Singh Thakur, a Gurkha from the village of Khanyara, composed some of India's most popular and stirring patriotic songs, including "Kadam Kadam Badaye Ja". He is acknowledged so by the Netaji Research Bureau, Kolkata. The important contribution of the noted Gurkha social commentator, the late Master Mitrasen Thapa, from the village of Totarani, has been acknowledged by the Himachal Pradesh government. Recently, a park dedicated to the memory of the late Brigadier Sher Jung Thapa, MVC, the 'Hero of Skardu', has been opened alongside the road between Lower and Upper Dharamshala.
ESTABLISHMENT OF TIBETAN EXILE COMMUNITY
The Tibetan settlement of Dharamshala began in 1959, when His Holiness the Dalai Lama had to flee Tibet and the Prime Minister of India allowed him and his followers to settle in McLeodGanj (in Upper Dharmshala), a former colonial British summer picnic spot. There they established the "government-in-exile" in 1960. Dharamshala had been connected with Hinduism and Buddhism for a long time, many monasteries having been established there in the past, by Tibetan immigrants in the 19th century.In 1970, The Dalai Lama, Tenzin Gyatso, opened the Library of Tibetan Works and Archives which houses over 80,000 manuscripts and other important resources related to Tibetan history, politics and culture. It is considered one of the most important institutions for Tibetology in the world, the new director is Geshe Lahkdor, the old translator of H.H. the Dalai Lama.
Several thousand Tibetan exiles have now settled in the area, and most live in and around McLeodGanj in Upper Dharamshala, where they have built monasteries, temples and schools. McLeodGanj is sometimes known as 'Little Lhasa", after the Tibetan capital city, or 'Dhasa' (a compound of 'Dharamshala' and 'Lhasa'). It has become an important tourist destination with many hotels and restaurants, leading to growth in tourism and commerce.
Dharamshala is the winter capital of Himachal Pradesh. The Legislative Assembly is at Sidhbari, near the Chinmaya Tapovan Ashram, and the winter sessions of the Government are held there.
GEOGRAPHY
Dharamshala has an average elevation of 1457 metres, covering an area of almost 8.51 km².
Dharamsala is located in the Kangra Valley, in the shadow of the Dhauladhar mountains.
The city is divided into two distinct sections. Kotwali Bazaar and the surrounding markets are referred to as "Lower Dharamshala" or just "Dharamshala." Further up the mountain is McLeodGanj separated in between by the village of Ganchen Kyishong, the home of the Tibetan government-in-exile. A steep, narrow road connects McLeodGanj from Dharamshala and is only accessible to taxis and small cars, while a longer road winds around the valley for use by buses and trucks. McLeodGanj is surrounded by pine, Himalayan oak, and rhododendron.
The main crops grown in the valleys below are rice, wheat and tea.
CONNECTIONS
Dharamshala town is reached by Gaggal Airport, (IATA: DHM, ICAO: VIGG), about 15 km to the town's south and about 10 km north of Kangra, Himachal Pradesh town. To reach Dharamshala by train, one has to reach Kangra, Himachal Pradesh town by Kangra Valley Railway line from Pathankot 94 km away and then take a bus or a taxi.
Pathankot is a broad gauge railway head. There is another railway line from Pathankot to Jogindernagar, a part of the Mandi District of Himachal Pradesh, which is a narrow-gauge line. The nearest station to Dharamshala on this line is Chamunda Marg, half an hour away, where a Shaktipitha is; the town is well connected by road to other parts of the country.
Buses of all classes (deluxe, air-conditioned, and regular) drive daily between Dharamshala and major cities such as Chandigarh, Delhi, and Shimla. Several buses each night connect McLeodGanj with Majnu Ka Tila, the Tibetan settlement in Delhi.
CLIMATE
Dharamshala has a monsoon-influenced humid subtropical climate (Cwa). Summer starts in early April, peaks in early June (when temperatures can reach 36 °C) and last till mid-June. From July to mid-September is the monsoon season when up to 3000 mm of rainfall can be experienced, making Dharamshala one of the wettest places in the state. Autumn is mild and lasts from October to the end of November.
Autumn temperatures average around 16–17 °C. Winter starts in December and continues until late February. Snow and sleet are common during the winter in upper Dharamshala (including McLeodganj, Bhagsu Nag and Naddi). Lower Dharamshala receives little solid precipitation except hail. The snowfall of January 7, 2012 was an exception. It was caused by deep low pressure entering the Kangra district. Winter is followed by a short, pleasant spring until April. Historically, the Dhauladhar mountains used to remain snow-covered all year long, however, in recent years they have been losing their snow blanket during dry spells.
The best times to visit are the autumn and spring months.
TREKKING
Dharamshala is a starting point to a number of trekking trails that especially lead trekkers across Dhauladhar into the upper Ravi Valley and Chamba district. En route, you cross through forests of deodar, pine, oak and rhododendron, and pass streams and rivers and wind along vertiginous cliff tracks, and the occasional lake waterfall and glacier.
A 2-km amble takes one to Bhagsu, and then a further 3-km walk will lead the trekkers to Dharamkot. If one wishes to go on a longer walk then he/she can trek 8-km to Triund. The snow line of Ilaqa Got is just a 5-km walk.
Other trekking trails that lead you to Chamba from Dharamshala are:
Toral Pass (4575m) which begins from Tang Narwana (1150m) that is nearly 10 km from Dharamshala
Across Bhimghasutri Pass (4580m) via near-vertical rocky ascents, steep cliffs and dangerous gorges. This is a highly difficult level trek and takes around six days to complete.
Dharamshala - Bleni Pass (3710m) – Dunali. Compared to other trekking trails, this one is much easier and takes around four or five-days to complete. The trek leads you through alpine pastures, woods, and streams, before ending at Dunali, on the Chamba road.
Dharamshala is an ideal destination for rock climbing enthusiasts. One can go rock climbing over the ridges of the Dhauladhar range.
Kareri Lake (near Kareri Village) is also a famous trekking destination for travellers.
PLACES OF ATTRACTION
Naam Art Gallery The exhibition in ‘NAAM ART GALLERY’ exhibits paintings by Elsbeth Buschmann - watercolours and acrylics - and oil paintings by Alfred W. Hallett. Elsbeth Buschmann, is a professional painter from Germany, having studied painting in London and Paris . She lived in many countries where she held exhibitions, especially in the USA where she received various awards. Her paintings are in private collections in Germany, USA, Scotland, India and Switzerland. In India she held solo exhibitions at AIFAX, New Delhi and TAG, the Art Gallery of the Taj Mahal Hotel, Mumbai. She also took part in ‘The Himalayan National Exhibition of Art’ and was awarded. Open 10am to 7.00pm (Monday Closed)
Masrur (or Masroor): The major attraction of this place is the fifteen exquisitely carved monolithic rock temples dating back to the 8th century. The carvings of these temples are similar to Kailash temple at Ellora. In the sanctum of the main temple, one can find images of Lord Ram, and the Goddesses Sita and Lakshmi. Masrur is 40 km south of Kangra, Himachal Pradesh at 32°4′22″N 76°8′14″E. Template:Jama Masjid, Kotwali Bazar, Dharamshala.
Bhagsu Waterfall: This waterfall is in Bhagsu, 2 km from McLeodGanj. It lies behind the Bhagsunag Temple. During Monsoon, the fall turns into a 30 feet cascade.
Bhagsunag Temple: Temple of god Shiva situated around 2 km from McLeodGanj Bazaar. Constructed by 1 GR by around 1800 century and then worshipped majorly by 14 Gukha platoon villages in Dharamshala. Very next to Bhagsunag temple is a water fall, one of the major tourist attraction spot in Dharamshala.
Kangra Museum: Situated close to the bus stand, Kangra Art Museum is a unique museum displaying the artifacts of Tibetan and Buddhist cultures. This is a treasure of Kangra valley’s cultural past, crafts, arts and other ancient artifacts. Some of the displayed items in the museum are dating back to the 5th century.
Kangra Museum encloses a gallery consisting of miniature paintings of Kangra’s rich past, pottery, rare coin memorabilia, sculptures and anthropological materials. It has a varied collection of tribal jewelry, embroidered costumes and wood carvings. A section dedicated to contemporary artworks adds the attraction to the museum.
Tourists can easily reach by bus or taxi and it will take 30 mins to one hour to see the museum. While visiting the museum, never miss to explore the Kotwali bazar.
Kunal Pathri Temple: This temple is dedicated to Goddess Kalpeshwari and is 3 km from the Kotwali Bazaar. It's believed that a part of Goddess Sati's skull fell here when Lord Shiva was carrying the charred body of the Goddess; hence the name of the temple.
Chamunda Temple: This temple is around 15 km from Dharamshala on the right bank of river Baner on the Mandi-Pathankot highway. According to mythology, Goddess Kali killed the demons Chand and Mund at this place.
Dal Lake: The Lake is spread in an area of 1 km and is bounded by rhododendrons, deodars, and junipers forest. Annually, a fair is held at the Kali Temple near the Lake. There is another temple close to the lake that is dedicated to sage Durvasa. Dal Lake is 2 km walk westwards from McLeodGanj bazaar.
Triund: Triund is nestled in the foothills of Dhauladhar and is around 17 km from Dharamshala. It's a trekking destination from McLeodGanj, and offers magnificent vistas of the mountains and valleys. The nightstays are in the hoods, small time caves, that local gaddis with their goat herds use as shelters from rains during the daytime.
Naddi: This scenic picnic spot is located 5 km northwest of McLeodGanj. Naddi offers a spectacular view of the Kangra valley. You can trek to Kareri Lake, Triund, and Guna Devi from here. It's becoming a popular destination for nature lovers.
Thaneek Pura or Thanik Pura is a hill station village (hamlet) in Chintpurni in the Una district of the state of Himachal Pradesh in India. It is near the Chintpurni Temple, which is a place of pilgrimage for both Hindus and Sikhs. The area is surrounded by the western Himalayas in the north and east in the smaller Shiwalik (or Shivalik) range bordering the state of Punjab.
McLeodGanj is around 9 km from Dharamshala. This place is famous for its markets, where one can shop for handicraft items, eat Tibetan food and visit statue of Lord Buddha.
Sidhbari : A village located 6 km from Dharamshala near Yol Cantonment and a place of historical spiritual significance. Attractions around Sidhbari include the Kapila Muni Cave, Chinmaya Ashram, Gyuto monastery, Aganjar Mahadev Temple and the newly constructed State legislature. The agricultural hamlet of Rakkar nearby is an ideal base to explore the rest of the Kangra district and experience the traditional lifestyle and mud architecture of the Gaddi community.
Adi Shakti Temple, Naddi
Aghanjar Mahadev
Bhagsu waterfall
Bhagsunath
Sheela Chowk
Bir - Popular destination for ecotourism, meditation studies, volunteering, and paragliding at Billing.
Brajeshwari Devi Temple
Chamunda Devi Mandir
Chinmaya Tapovan
Chime Gyatsarling Monastery, just behind of Norbulingka Institute, upper Sidhpur. 6 km from Dharmshala and 14 km from Gagal airport.
Dal Lake
Dari
Gopalpur Zoo and tea gardens
Dehra Gopipur
Dharamkot (2100 m)
Guna Devi Mandir amidst dense forest
Historical fort in Old Kangra, Himachal Pradesh. Adjoining the Fort is the Maharaja Sansar Chandra Museum, run by the Kangra Royal Family. The Museum provides audio guides for the fort and the museum.
Haripur Village (near Guler)
Pong Dam Lake
Indru Nag Temple
Kareri Lake
Khaniyara
Kunal Pathri
Lam Dal Lake
Library of Tibetan Works and Archives
Masrur (rock temple)
Namgyal Monastery
Narghota
Norbulingka Institute
Nurpur
Sidhbari
Church of St. John in the Wilderness
Tibetan Institute of Performing Arts
Triund (2975 m), a popular day hike or overnight trek. There is a forest rest house for overnight stay.
Tatwani and Machhrial
Trilokpur
Chime Gyatseling Monastery (Guru Padmasambhava)
Near Norbulingka Tibetan Institute
Jama Masjid kotwalibazar Dharamshala
WIKIPEDIA