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Continued from Part 1 of this chapter. To find chapters and segments in their proper order, please go to the Set marked "Chicago Cop: Tales from the Street"
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The following night I am assigned to Bt. 331, the Jackson Park car, and I get to work with a different kind of legend: Bob Ford, a gaunt, grizzled, gray-haired ghost of an old buzzard if evere there was one.
I can't help but notice the gorgeous nickel-plated Colt single-action pistol, with ivory grip panels, in a cross-draw holster on his left hip, in addition to the regulation revolver on his right.
I am still carrying that stack of notes and General Orders, but Bob tells me I'm not going to need any of that shit: not tonight anyway, not while I'm working with him. Instead, we stop by his car and pick up the stuff that will be indispensable tonight: a news-paper, a radio, and a portable TV.
"Don't worry, Kid," he reassures me, "you'll have plenty of time to play police when your FTO gets back tomorrow."
Our first stop is all the way at the other end of the district, at 75th & Exchange, where the all-night restaurant gives out free coffee to the police. Bob explains there are only two such establishments, and this is the better one of the two. Balancing our piping hot coffee, we cruise around South Shore for a while. Bob tells me he grew up around here, some 40 years ago, when this was still an Irish and Jewish neighborhood. He points out a few churches that had once been Synagogues: the Star of David still prominent in some of the architectural details and stained glass windows, apparently unmolested by the current owners.
All this time, Bob is telling stories, as well as his personal philosophy on police work. I ask him about that gleaming Colt 45, and he tells me he carries it in Condition Zero: six rounds in the clip, nothing up the spout, safety off, and hammer down.
"That's the only way they let you carry a weapon like this," Bob laments. Of course, Bob will continue to carry his beloved Colt in this fashion, long after single-action automatics are outlawed altogether by the Department.
"Killed the last White burglar in the 3rd District with this gun," he tells me, with a note of nostalgia in his voice, "nailed him from 50 yards away, back in the days when we could still shoot 'em: burglars I mean."
Winding our way north through Jackson Park, he steers the squad car off the paved trails, and we coast through the grassy meadows, until he finds the spot he's looking for, and backs into a slight depression in the landscape, surrounded by shrubs and trees.
"This is it, Kid," he announces with satisfaction: "This is the hole."
He sets his TV up on the dash, and settles in for the long haul, through an otherwise eerily quiet night. After an hour or so, he retrieves a small pillow from his bag of tricks, pulls the visor of his uniform hat down over his eyes, and announces:
"Alright Kid, I'm going to get me some shut-eye. You listen to the radio, and wake me up if they bang us."
I'm trying to stay awake, trying to make some sense out of all that gibberish coming out of my police radio. The park is as quiet as a grave, and, this being the Park Car, Bt. 331 isn't called even once.
Bob wakes up at sunrise, and we head back to the restaurant where we got our coffee, this time for breakfast:
"It's not free," Bob explains, "but they do give us a break."
The place is crowded this early in the morning, packed with others who have been up all night, mostly pimps and their girls: buying them breakfast and collecting the proceeds from their night's work. There's also a contingent of truck-drivers and City workers, who's day is just beginning.
Over bacon and eggs, I ask Bob if he's not worried about getting caught sleeping on the job. Chewing his food, he points to the small yellow stars on the sleeve of his uniform jacket:
"See these? That means I'm a member of the KMA Club....the Kiss My Ass Club. It means I've put in my twenty years and I'm vested in my pension. They can't fuck with my pension anymore, so, if I step in some serious shit, I'll just pull the pin and retire a little earlier than planned, that's all."
Well, that's fine for him, but my twenty-year mark is a long ways off, and I think I'll go nuts if I have to spend that time sitting on my ass, doing nothing but listen to that chatter on the radio all night long.
* * * * * * *
The photo above shows the entrance to the South Shore Country Club, as it was known back then. It still houses the Chicago Police Mounted Unit, which was often one of our stops when we worked the 30-Sector on the Midnight Watch. The Country Club is now the South Shore Cultural Center. It and the golf course, are all part and parcel of Jackson Park.
Bob Ford's nocturnal habits were a bit extreme, even in those days, but all who've ever worked the Midnight Watch, know that sometimes you just have to pull over an take a cat-nap. Better to shut you eyes for 15 minutes than to wake up in a car wreck.
During my years in the 3rd District in particular, when we were making a lots of arrests for auto theft, guns, and narcotics, we would often spend all day in court, leaving little or no time for sleep before going back to work.
Update:
Bob Ford - Star #6665 - ended up working for another 11 years before retiring with 33 years of service. He passed away on 17 December 2015.
I stopped by to pay my respects. There were lots of old White Coppers there and I didn't know any of them. They had all bailed out of the 3rd District long before I got there in March of 1987. They tried to get Bob to follow them, but he never did. He stuck it out in the neighborhood where he had grown up and had worked his entire life.
Like most of us, Bob had signed on to protect and serve the law-abiding citizens of Chicago, but politics, bureaucratic bungling, and regime-change within the 3rd District eroded his confidence that anything he did would actually make a difference.
The new District Commander made it abundantly clear that White police officers were no longer welcome in his district. Bob eagerly accepted that challenge and made sure he stayed on until mandatory retirement pried him loose from the District.
Along the way, he became the unofficial 3rd District historian, sharing his vast knowledge of life in South Shore and Woodlawn with young coppers like me.
When I last talked to him, about a year ago, I asked him about his Star number. He explained that back in those days - the mid-Sixties - they let you pick your own Star. When he walked up to the table where dozens of Stars were on display, he spotted the one with the three Sixes. "I knew that motherfucker was meant for me, and pounced on it," he told me.
The commander who had so enthusiastically encouraged Bob to transfer out of the 3rd District, didn't stick around all that long himself. Despised by all, he was promoted up the corporate ladder until a new Superintendent came in and cleaned house.
Bob's old nemesis kicked the bucket just about a month ago. I don't know if that's what Bob was waiting for, so he could piss on Asshole's grave before he checked out himself, but I doubt Bob could have passed up the opportunity...
March 5, 2011
Oakland, CA
Hosted by Team Proper
Photo by Stormline (Ervic Aquino). All rights reserved. This photo may not be reproduced for commercial use without the consent of the photographer. Reproduction for personal use is permitted.
olympus pen ft 184852 - original olympus to nikon f adapter - nikkor 20mm f4.0 - kodak tri-x 400 pro
March 5, 2011
Oakland, CA
Hosted by Team Proper
Photo by Stormline (Ervic Aquino). All rights reserved. This photo may not be reproduced for commercial use without the consent of the photographer. Reproduction for personal use is permitted.
Stelvio proves the Alfa Romeo doubters wrong
The Giulia showed that if given proper attention by its parent, Alfa Romeo could be successfully reinvented. The Stelvio further demonstrates the depth of engineering and design talent within Fiat Chrysler. Which only makes the minor flaws of this SUV all the more maddening: with just a little more money invested in certain components, Alfa's first SUV could beat the BMW X3 to become best-in-segment.
Not only BMW, but Daimler, Audi, Volvo and JLR engineers will likely have been forensically examining the Stelvio, keen to learn the secrets of this remarkable model.
The engine being positioned far back and low, the length of the wheelbase, a lack of long overhangs, the clever way that the car's height and therefore excellent headroom is disguised - these are just some of the things which FCA has mastered in its first attempt at an Alfa Romeo SUV.
Interior - maddeningly close to perfect
FCA still haw some things to learn, though. The main one is simple: if Alfa Romeo is to be remade as a luxury marque, then buyers expect an interior with Italian flair and flawness design.
The genius of the German makes plus Jaguar, Range Rover and Volvo is in providing an instant buzz for anyone who sits in most of their passenger vehicles. It's an ambience which can be hard to define. It might comprise some or all of the following: perfect weighting of the door and a satisfying thunk, a welcoming scent, soft lighting, cosiness, luxurious feeling materials.
When it comes to a true premium vehicle, less is more: silence instead of whirring for the seat motors, and no loud beeps as the doors lock and the electric tailgate opens and closes, Fasten Seatbelt chimes which are too quick to nag. These things are now missing even from most Jeeps, and that has never been a brand known for its absence of brashness. FCA clearly understands this stuff, so hopefully, true Italian luxury is headed Alfa's way.
Aside from its Ferrari division, Fiat Chrysler isn't a company with which most people would associate true luxury. Maserati gets close but certain brittle feeling or overly shiny interior components shared with Fiats and which you would never find in an Audi, Mercedes or a BMW can be all too visible. Not to mention how quickly an overloaded or non-intuitive touchscreen can turn minimalist-looking into maddening.
The frustration with the Stelvio, a model which has been manufactured for more than a year now, is not one of build quality. The bad, bad decades, and there were many of them for Alfa Romeo cars, do appear to be behind the marque. This XC60-sized SUV could, with some frustratingly easy-to-remedy changes, push aside all current rivals in the D segment when it comes to overall excellence. Already, the dynamics are as good as the best - the X3 - and way better than certain others. Interior space is also superb and to many, the looks are highly appealing. Why then did FCA not go the extra mile to lift less-than-best details to the same standards?
The driving experience: joyous
Every time I drove this model over seven days, it just kept on underlining how good it is. Few other elevated models grip the road or have more direct-feeling steering than the Stelvio. Jumping into a Grand Cherokee immediately after the Alfa went back to Fiat Chrysler UK was telling. It isn't that there is anything wrong with the big, aged Jeep. Just that the Stelvio feels like a (tall) sports car whereas the GC is more of a heavyweight off-roader. The Italian brand needs several more SUVs as good as the Stelvio in its line-up. Pronto. Just as long as FCA irons out some of the creases, of which a few need sorting out ASAP.
Press the unlock button and the Alfa beeps loudly. An Audi does not. Touch the lever to select D or R and the immediate sensation is 'slippery' plastic. This, you do not find in a Macan. And then...well, there is nothing else to complain about. The steering wheel is as beautiful as the metal pedals, the door coverings are lovely pieces of design, the instruments and their curved hoods have exactly the right amount of retro-look linking them to Alfas of old, the quilted leather is classy, the headliner has a premium feel, and so on.
The tested model had FCA's turbocharged 280PS 2.0-litre four-cylinder petrol engine and an eight-ratio ZF torque converter automatic gearbox. The exhaust note could have a touch more character, and a bit more torque would have been handy but there is no faulting the suspension system. You may choose Dynamic, Natural or All-weather/Enhanced Efficiency from a controller with d n a markings. The variations are relevant and useful, unlike in many cars where the alternatives to automatic/normal are a sudden hardening of the ride or way too much lean in corners as part of a comfort setting.
The ownership experience: it has to be perfetto
Alfa Romeo is one of those names which most people know, and yet that's not always a good thing. Friends up from Australia holidaying in England, wanted to have good look at the Stelvio. One of them comes from a family which has owned an Alfetta, GTV, 90, 164, and a couple of 156 sedans. Now a Mazda6 estate-driving mum, my buddy explained to me that she wouldn't risk the reliability issues - her husband agreed. Both wanted to know had the test car behaved itself. It had.
More than 17,000 miles were showing on the odometer of the Stelvio 2.0-litre and aside from a little bit of minor wear on the driver's leather-covered seat, it could have been showroom fresh. The boot and rear doors were opened for cargo volume and leg room assessment, eyes were run over the front, rear and sides and I could almost hear the sound of minds opening. If my friends take a test drive upon their return to Sydney, I won't be surprised.
Europe, US and China sales - up, up and not-yet up
What FCA really needs Alfa Romeo to do most is to expand its sales outside Italy. The locals are loyal to home brands - witness how strong Lancia registrations remain even though everyone knows that marque is doomed - and this has been one of the issues with Alfa. The Giulietta is old, the MiTo is older still, and yet Italians keep buying them. Understandably, given how old the two smaller hatchbacks are, few other Europeans do though. But people are falling for the Giulia, and even more so for the Stelvio.
The Giorgio architecture models are the reason why Alfa's Europe-wide registrations were able to (just) cross the 50,000 registrations mark during the first half of 2018. Selling 50,098 cars represented an 8.6 per cent year-on-year rise, with the market reaching the highest total this century even with the ongoing situation in the UK.
In the world's two other major regions for car sales, the picture is good and bad. First, the USA. In July, Alfa sales reached 2,016 vehicles. Not only was that a jump of 65 per cent but the Stelvio accounted for 1,014 of the total. This means that so far in 2018, 14,281 Alfas have been sold to US-based customers. If only dealers had SUVs in the size classes below and above the Stelvio, this brand could be starting to really challenge the established premium makes.
China remains the greatest challenge for Alfa Romeo. In the first half of 2018, just 2,308 vehicles were delivered. For Fiat Chrysler, the world's number one market is all about Jeep, the Fiat brand's two locally built cars having failed. Alfa, like Maserati, remains a low-volume, import brand. Perhaps FCA and its partner GAC are waiting for the arrival of more suitable models before committing to manufacturing Alfa Romeos. FCA stated only a few months ago that there will be extended versions of the Giulia and Stelvio and it is presumed that these will be for the PRC. Small models are needed too.
What FCA should do to perfect the Stelvio
We heard all about FCA's plans for Alfa Romeo back in June. The timing of facelifts, new models, and extra models remains vague but it can be reasonably assumed that the Stelvio won't have or need any styling refresh for some years yet. Extra variants could do wonders for this model's worldwide success, there being a perplexingly wide chasm between the current 280PS and 510PS petrol engines.
US buyers in particular could surely be easily persuaded to pay high prices for a Stelvio powered by the 350hp and 430hp Ferrari 3.0-litre turbo V6s which can be found in the Maserati Levante. FCA might wish to preserve those engines for the Trident logo marque's SUV as well as Alfa's own future equivalent but that seems silly when additional money could be made.
What about more diesel options? As the situation in Italy shows, sales of such engines are not falling dramatically in all countries, so adding some high-torque diesels could do wonders to boost Stelvio sales in relevant markets.
Summary
Right now, Alfa Romeo has two first rate models which are being held back from their true potential. The interior upgrades which are needed don't have to wait for mid-cycle facelifts: some nicer plastics could be a running change, in the same way that other updates have just been announced for 2019. And how about ditching the bland steering wheel and key badges, replacing both with ones that uses Alfa's green and red badge?
If FCA would do these few things, the Stelvio would shift from being a gorgeous yet frustrated communicator burdened by one arm tied behind its back. Italians are surely at their best when speaking with both hands.
IMPORTANT:
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For any other type of use, please contact me to properly license this image.
Thank you!
(IMGP5355_Etc3)
First proper photo of my big boys together. ♥
L-R: K-doll Kayan (Niwa), MsDoll no.3 (Temple), Volks Williams (Israfel), Volks Tony (Manabu)
Not Your Standard Baby Nursery - www.properhunt.com/2010/10/not-your-standard-baby-nursery...
Domino magazine nursery - alistbaby.net/2008/10/domino-magazine-nursery/
That's actually a cleaned up American McGee's Alice costume.
She said she had to clean the blood out of it, I told her I had the same problem with my costume (Mad Hatter from American McGee's Alice). Awesome.
IMG_6200 I was on a photo shoot outside the Lowry Centre in Salford Quays when I met two rather splendid gentlemen. They were on a breather from decorating a ceiling and kindly agreed to me taking their portraits ... on condition that I used manual settings.
Here we are - I think I need to work harder on portraits, and also find out more about using manual focus.
Thanks, guys! It was a pleasure to meet you.
Here at id-iom Sundays are usually spent lounging about in the jewel room throwing precious stones at each other but yesterday we decided it was time to share some of our accumulated knowledge with the younger generation. It's tough being a vandal without some guidance.
After we had imparted all we know of the sacred art of paint chucking to George it was time for him to step up and create something for himself. What we're left with is his pretty glorious 'G' piece. Pretty spiffy if i say so myself.
Let's hope he continues. Plus, we're only really in it for the thank you notes...
Cheers
id-iom
#art #stencil #stencilart #spraypaint #graffiti #sundaysesh #littleG #properg #onlyinitforthethankyounotes
This is the other of today's tests: build a proper adapter for 35mm lens and test the resolution.
The building of the adapter was quite easy because the chassis for the bellows was designed to mount also the 35mm format lens. it's a plastic board whith a hole for the M42 Tamron 28mm f2.8, the lens is screwed in a short macro tube and a M42/pentax adapter is screwed from the back of the board. so the tube is blocked and I can use the screw of the tube on the lens side to move the entire lens to tune the focus precisely.
After the build of the adapter I've done some tests outdoor, indoor and a ISO12233 test.
outdoor is just fine, nothing special: the only advantages between the camera in this configuration and a normal digital camera is only the ability to do panoramas in one step, 16bit per channel true RGB pictures, and the scanned area covers all over the lens projection circle.
This configuration can't have the amazing resolution of the large format mode, because the scanned area is so tiny, that the horizontal anamorphic resolution is too low (I'll talk about that later).
Indoor it works fine, is more sensible to light because is more concentrated compared to the large format, but always too much noise for my taste.
the ISO 12233 test was a total disaster:
As I said, the horizontal resolution is 5 times lower than the vertical so with this little scanned area the resolution is very low and cannot pass over the "7" mark of the horizontal resolution, but of course can resolve all over the "20" of the vertical.
All of the tests were done at 1200dpi, because over that number the image starts to "split" horizontally, so the vertical resolution continue to raise, but the horizontal remains there(at 2400 the separation is low enough to read the "12").
Unfortunately the only way to solve this issue is to modify the firmware of the scanner, so if you are a hacker or a skilled programmer who want to help, just contact me and I will be very grateful! ;)
Kathmandu is the capital and largest municipality of Nepal. It is the only city of Nepal with the administrative status of Mahanagar (Metropolitan City), as compared to Upa-Mahanagar (Sub-Metropolitan City) or Nagar (City). Kathmandu is the core of Nepal's largest urban agglomeration located in the Kathmandu Valley consisting of Lalitpur, Kirtipur, Madhyapur Thimi, Bhaktapur and a number of smaller communities. Kathmandu is also known informally as "KTM" or the "tri-city". According to the 2011 census, Kathmandu Metropolitan City has a population of 975,453 and measures 49.45 square kilometres.
The city stands at an elevation of approximately 1,400 metres in the bowl-shaped Kathmandu Valley of central Nepal. It is surrounded by four major hills: Shivapuri, Phulchoki, Nagarjun, and Chandragiri. Kathmandu Valley is part of three districts (Kathmandu, Lalitpur, and Bhaktapur), has the highest population density in the country, and is home to about a twelfth of Nepal's population.
Historically, the Kathmandu Valley and adjoining areas were known as Nepal Mandala. Until the 15th century, Bhaktapur was its capital when two other capitals, Kathmandu and Lalitpur, were established. During the Rana and Shah eras, British historians called the valley itself "Nepal Proper". Today, Kathmandu is not only the capital of the Federal Democratic Republic of Nepal, but also the headquarters of the Bagmati Zone and the Central Development Region of Nepal.
Kathmandu is the gateway to tourism in Nepal. It is also the hub of the country's economy. It has the most advanced infrastructure of any urban area in Nepal, and its economy is focused on tourism, which accounted for 3.8% of Nepal's GDP in 1995–96. Tourism in Kathmandu declined thereafter during a period of political unrest, but since then has improved. In 2013, Kathmandu was ranked third among the top 10 travel destinations on the rise in the world by TripAdvisor, and ranked first in Asia.
The city has a rich history, spanning nearly 2000 years, as inferred from inscriptions found in the valley. Religious and cultural festivities form a major part of the lives of people residing in Kathmandu. Most of Kathmandu's people follow Hinduism and many others follow Buddhism. There are people of other religious beliefs as well, giving Kathmandu a cosmopolitan culture. Nepali is the most commonly spoken language in the city. English is understood by Kathmandu's educated residents. Kathmandu was devastated by a 7.8 magnitude earthquake on April 25, 2015.
ETYMOLOGY
The city of Kathmandu is named after Kasthamandap temple, that stood in Durbar Square. In Sanskrit, Kastha (काष्ठ) means "wood" and Mandap (/मण्डप) means "covered shelter". This temple, also known as Maru Satal (in ″Newar language″), was built in 1596 by King Laxmi Narsingh Malla. The two-storey structure was made entirely of wood, and used no iron nails nor supports. According to legend, all the timber used to build the pagoda was obtained from a single tree. The structure unfortunately collapsed during the major earthquake in April 2015.
The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as Kasthamandap Mahanagar in Nepal Mandala. Mahanagar means "great city". The city is called "Kasthamandap" in a vow that Buddhist priests still recite to this day. Thus, Kathmandu is also known as Kasthamandap. During medieval times, the city was sometimes called Kantipur (कान्तिपुर). This name is derived from two Sanskrit words - Kanti and pur. "Kanti" is one of the names of the Goddess Lakshmi, and "pur" means place.
Among the indigenous Newar people, Kathmandu is known as Yen Desa (येँ देश), and Patan and Bhaktapur are known as Yala Desa (यल देश) and Khwopa Desa (ख्वप देश). "Yen" is the shorter form of Yambu (यम्बु), which originally referred to the northern half of Kathmandu.
HISTORY
Archaeological excavations in parts of Kathmandu have found evidence of ancient civilizations. The oldest of these findings is a statue, found in Maligaon, that was dated at 185 AD. The excavation of Dhando Chaitya uncovered a brick with an inscription in Brahmi script. Archaeologists believe it is two thousand years old. Stone inscriptions are an ubiquitous element at heritage sites and are key sources for the history of Nepal
The earliest Western reference to Kathmandu appears in an account of Jesuit Fathers Johann Grueber and Albert d'Orville. In 1661, they passed through Nepal on their way from Tibet to India, and reported that they reached "Cadmendu, the capital of the Kingdom of Necbal".
ANCIENT HISTORY
The ancient history of Kathmandu is described in its traditional myths and legends. According to Swayambhu Purana, the present day Kathmandu was once a lake called Nagdaha. The lake was drained by Manjusri, who established a city called Manjupattan and made Dharmakar the ruler of the land.
Kotirudra Samhita of Shiva Purana, Chapter 11, shloka 18 refers to the place as Nayapala city famous for its Pashupati Shivalinga. The name Nepal probably originates from this city Nayapala.
Very few historical records exist of the period before the medieval Licchavis rulers. According to Gopalraj Vansawali, a genealogy of Nepali monarchs, the rulers of Kathmandu Valley before the Licchavis were Gopalas, Mahispalas, Aabhirs, Kirants, and Somavanshi. The Kirata dynasty was established by Yalamber. During the Kirata era, a settlement called Yambu existed in the northern half of old Kathmandu. In some of the Sino-Tibetan languages, Kathmandu is still called Yambu. Another smaller settlement called Yengal was present in the southern half of old Kathmandu, near Manjupattan. During the reign of the seventh Kirata ruler, Jitedasti, Buddhist monks entered Kathmandu valley and established a forest monastery at Sankhu.
MEDIEVAL HISTORY
LICCHAVI ERA
The Licchavis from the Indo-Gangetic plain migrated north and defeated the Kiratas, establishing the Licchavi dynasty. During this era, following the genocide of Shakyas in Lumbini by Virudhaka, the survivors migrated north and entered the forest monastery in Sankhu masquerading as Koliyas. From Sankhu, they migrated to Yambu and Yengal (Lanjagwal and Manjupattan) and established the first permanent Buddhist monasteries of Kathmandu. This created the basis of Newar Buddhism, which is the only surviving Sanskrit-based Buddhist tradition in the world. With their migration, Yambu was called Koligram and Yengal was called Dakshin Koligram during most of the Licchavi era.Eventually, the Licchavi ruler Gunakamadeva merged Koligram and Dakshin Koligram, founding the city of Kathmandu. The city was designed in the shape of Chandrahrasa, the sword of Manjushri. The city was surrounded by eight barracks guarded by Ajimas. One of these barracks is still in use at Bhadrakali (in front of Singha Durbar). The city served as an important transit point in the trade between India and Tibet, leading to tremendous growth in architecture. Descriptions of buildings such as Managriha, Kailaskut Bhawan, and Bhadradiwas Bhawan have been found in the surviving journals of travelers and monks who lived during this era. For example, the famous 7th-century Chinese traveller Xuanzang described Kailaskut Bhawan, the palace of the Licchavi king Amshuverma. The trade route also led to cultural exchange as well. The artistry of the Newar people - the indigenous inhabitants of the Kathmandu Valley - became highly sought after during this era, both within the Valley and throughout the greater Himalayas. Newar artists travelled extensively throughout Asia, creating religious art for their neighbors. For example, Araniko led a group of his compatriot artists through Tibet and China. Bhrikuti, the princess of Nepal who married Tibetan monarch Songtsän Gampo, was instrumental in introducing Buddhism to Tibet.
MALLA ERA
The Licchavi era was followed by the Malla era. Rulers from Tirhut, upon being attacked by Muslims, fled north to the Kathmandu valley. They intermarried with Nepali royalty, and this led to the Malla era. The early years of the Malla era were turbulent, with raids and attacks from Khas and Turk Muslims. There was also a devastating earthquake which claimed the lives of a third of Kathmandu's population, including the king Abhaya Malla. These disasters led to the destruction of most of the architecture of the Licchavi era (such as Mangriha and Kailashkut Bhawan), and the loss of literature collected in various monasteries within the city. Despite the initial hardships, Kathmandu rose to prominence again and, during most of the Malla era, dominated the trade between India and Tibet. Nepali currency became the standard currency in trans-Himalayan trade.
During the later part of the Malla era, Kathmandu Valley comprised four fortified cities: Kantipur, Lalitpur, Bhaktapur, and Kirtipur. These served as the capitals of the Malla confederation of Nepal. These states competed with each other in the arts, architecture, aesthetics, and trade, resulting in tremendous development. The kings of this period directly influenced or involved themselves in the construction of public buildings, squares, and temples, as well as the development of water spouts, the institutionalization of trusts (called guthis), the codification of laws, the writing of dramas, and the performance of plays in city squares. Evidence of an influx of ideas from India, Tibet, China, Persia, and Europe among other places can be found in a stone inscription from the time of king Pratap Malla. Books have been found from this era that describe their tantric tradition (e.g. Tantrakhyan), medicine (e.g. Haramekhala), religion (e.g. Mooldevshashidev), law, morals, and history. Amarkosh, a Sanskrit-Nepal Bhasa dictionary from 1381 AD, was also found. Architecturally notable buildings from this era include Kathmandu Durbar Square, Patan Durbar Square, Bhaktapur Durbar Square, the former durbar of Kirtipur, Nyatapola, Kumbheshwar, the Krishna temple, and others.
MODERN ERA
EARLY SHAH RULE
The Gorkha Kingdom ended the Malla confederation after the Battle of Kathmandu in 1768. This marked the beginning of the modern era in Kathmandu. The Battle of Kirtipur was the start of the Gorkha conquest of the Kathmandu Valley. Kathmandu was adopted as the capital of the Gorkha empire, and the empire itself was dubbed Nepal. During the early part of this era, Kathmandu maintained its distinctive culture. Buildings with characteristic Nepali architecture, such as the nine-story tower of Basantapur, were built during this era. However, trade declined because of continual war with neighboring nations. Bhimsen Thapa supported France against Great Britain; this led to the development of modern military structures, such as modern barracks in Kathmandu. The nine-storey tower Dharahara was originally built during this era.
RANA RULE
Rana rule over Nepal started with the Kot Massacre, which occurred near Hanuman Dhoka Durbar. During this massacre, most of Nepal's high-ranking officials were massacred by Jang Bahadur Rana and his supporters. Another massacre, the Bhandarkhal Massacre, was also conducted by Kunwar and his supporters in Kathmandu. During the Rana regime, Kathmandu's alliance shifted from anti-British to pro-British; this led to the construction of the first buildings in the style of Western European architecture. The most well-known of these buildings include Singha Durbar, Garden of Dreams, Shital Niwas, and the old Narayanhiti palace. The first modern commercial road in the Kathmandu Valley, the New Road, was also built during this era. Trichandra College (the first college of Nepal), Durbar School (the first modern school of Nepal), and Bir Hospital (the first hospital of Nepal) were built in Kathmandu during this era. Rana rule was marked by tyranny, debauchery, economic exploitation and religious persecution.
GEOGRAPHY
Kathmandu is located in the northwestern part of Kathmandu Valley to the north of the Bagmati River and covers an area of 50.67 square kilometres. The average elevation is 1,400 metres above sea level. The city is directly bounded by several other municipalities of the Kathmandu valley: south of the Bagmati by Lalitpur Sub-Metropolitan City (Patan) with which it today forms one urban area surrounded by a ring road, to the southwest by Kirtipur Municipality and to the east by Madyapur Thimi Municipality. To the north the urban area extends into several Village Development Committees. However, the urban agglomeration extends well beyond the neighboring municipalities, e. g. to Bhaktapur and just about covers the entire Kathmandu valley.
Kathmandu is dissected by eight rivers, the main river of the valley, the Bagmati and its tributaries, of which the Bishnumati, Dhobi Khola, Manohara Khola, Hanumant Khola, and Tukucha Khola are predominant. The mountains from where these rivers originate are in the elevation range of 1,500–3,000 metres, and have passes which provide access to and from Kathmandu and its valley. An ancient canal once flowed from Nagarjuna hill through Balaju to Kathmandu; this canal is now extinct.
Kathmandu and its valley are in the Deciduous Monsoon Forest Zone (altitude range of 1,200–2,100 metres), one of five vegetation zones defined for Nepal. The dominant tree species in this zone are oak, elm, beech, maple and others, with coniferous trees at higher altitude.
TOURISM
Tourism is considered another important industry in Nepal. This industry started around 1950, as the country's political makeup changed and ended the country's isolation from the rest of the world. In 1956, air transportation was established and the Tribhuvan Highway, between Kathmandu and Raxaul (at India's border), was started. Separate organizations were created in Kathmandu to promote this activity; some of these include the Tourism Development Board, the Department of Tourism and the Civil Aviation Department. Furthermore, Nepal became a member of several international tourist associations. Establishing diplomatic relations with other nations further accentuated this activity. The hotel industry, travel agencies, training of tourist guides, and targeted publicity campaigns are the chief reasons for the remarkable growth of this industry in Nepal, and in Kathmandu in particular.
Since then, tourism in Nepal has thrived; it is sometimes called the "third religion" of Nepal. It is the country's most important industry. Tourism is a major source of income for most of the people in the city, with several hundred thousand visitors annually. Hindu and Buddhist pilgrims from all over the world visit Kathmandu's religious sites such as Pashupatinath, Swayambhunath, Boudhanath and Budhanilkantha. From a mere 6,179 tourists in 1961–62, the number jumped to 491,504 in 1999-2000. With the end of Maoist insuregency period in 2009 there was a significant rise of 509,956 tourist arrivals. Since then, tourism has improved as the country turned into a Democratic Republic. In economic terms, the foreign exchange registered 3.8% of the GDP in 1995–96 but then started declining[why?]. The high level of tourism is attributed to the natural grandeur of the Himalayas and the rich cultural heritage of the country.
The neighborhood of Thamel is Kathmandu's primary "traveler's ghetto", packed with guest houses, restaurants, shops, and bookstores, catering to tourists. Another neighborhood of growing popularity is Jhamel, a name for Jhamsikhel coined to rhyme with Thamel. Jhochhen Tol, also known as Freak Street, is Kathmandu's original traveler's haunt, made popular by the hippies of the 1960s and 1970s; it remains a popular alternative to Thamel. Asan is a bazaar and ceremonial square on the old trade route to Tibet, and provides a fine example of a traditional neighborhood.
With the opening of the tourist industry after the change in the political scenario of Nepal in 1950, the hotel industry drastically improved. Now Kathmandu boasts several five-star hotels like Hyatt Regency, Hotel Yak & Yeti, The Everest Hotel, Hotel Radisson, Hotel De L'Annapurna, The Malla Hotel, Shangri-La Hotel (which is not operated by the Shangri-La Hotel Group) and The Shanker Hotel. There are several four-star hotels such as Hotel Vaishali, Hotel Narayani, The Blue Star and Grand Hotel. The Garden Hotel, Hotel Ambassador, and Aloha Inn are among the three-star hotels in Kathmandu. Hotels like Hyatt Regency, De L'Annapurna and Hotel Yak & Yeti are among the five-star hotels providing casinos as well.
DEMOGRAPHICS
Kathmandu's urban cosmopolitan character has made it the most populous city in Nepal, recording a population of 671,846 residents living in 235,387 households in the metropolitan area, according to the 2001 census. According to the National Population Census of 2011, the total population of Kathmandu city was 975,543 with an annual growth rate of 6.12% with respect to the population figure of 2001. 70% of the total population residing in Kathmandu are aged between 15 and 59.
Over the years the city has been home to people of various ethnicities, resulting in a range of different traditions and cultural practices. In one decade, the population increased from 427,045 in 1991 to 671,805 in 2001. The population was projected to reach 915,071 in 2011 and 1,319,597 by 2021. To keep up this population growth, the KMC-controlled area of 5,076.6 hectares has expanded to 8,214 hectares in 2001. With this new area, the population density which was 85 in 1991 is still 85 in 2001; it is likely to jump to 111 in 2011 and 161 in 2021.
ETHNIC GROUPS
The largest ethnic groups are Newar (29.6%), Matwali (25.1% Sunuwar, Gurung, Magars, Tamang etc.), Khas Brahmins (20.51%) and Chettris (18.5%) .[47] Tamangs originating from surrounding hill districts can be seen in Kathmandu. More recently, other hill ethnic groups and Caste groups from Terai have become present as well in vast majority. The major languages are Nepali, Nepal Bhasa and English is understood by about 30% of the people. The major religions are Hinduism and Buddhism.
The linguistic profile of Kathmandu underwent drastic changes during the Shah dynasty's rule because of its strong bias towards the Brahminic culture. Sanskrit language therefore was preferred and people were encouraged to learn it even by attending Sanskrit learning centers in Terai. Sanskrit schools were specially set up in Kathmandu and in the Terai region to inculcate traditional Hindu culture and practices originated from Nepal.
Architecture and cityscape
The ancient trade route between India and Tibet that passed through Kathmandu enabled a fusion of artistic and architectural traditions from other cultures to be amalgamated with local art and architecture. The monuments of Kathmandu City have been influenced over the centuries by Hindu and Buddhist religious practices. The architectural treasure of the Kathmandu valley has been categorized under the well-known seven groups of heritage monuments and buildings. In 2006 UNESCO declared these seven groups of monuments as a World Heritage Site (WHS). The seven monuments zones cover an area of 188.95 hectares, with the buffer zone extending to 239.34 hectares. The Seven Monument Zones (Mzs) inscribed originally in 1979 and with a minor modification in 2006 are Durbar squares of Hanuman Dhoka, Patan and Bhaktapur, Hindu temples of Pashupatinath and Changunarayan, the Buddhist stupas of Swayambhu and Boudhanath.
DURBAR SQUARES
The literal meaning of Durbar Square is a "place of palaces". There are three preserved Durbar Squares in Kathmandu valley and one unpreserved in Kirtipur. The Durbar Square of Kathmandu is located in the old city and has heritage buildings representing four kingdoms (Kantipur, Lalitpur, Bhaktapur, Kirtipur); the earliest is the Licchavi dynasty. The complex has 50 temples and is distributed in two quadrangles of the Durbar Square. The outer quadrangle has the Kasthamandap, Kumari Ghar, and Shiva-Parvati Temple; the inner quadrangle has the Hanuman Dhoka palace. The squares were severely damaged in the April 2015 Nepal earthquake.
Hanuman Dhoka is a complex of structures with the Royal Palace of the Malla kings and of the Shah dynasty. It is spread over five acres. The eastern wing, with ten courtyards, is the oldest part, dating to the mid-16th century. It was expanded by King Pratap Malla in the 17th century with many temples. The royal family lived in this palace until 1886 when they moved to Narayanhiti Palace. The stone inscription outside is in fifteen languages.
Kumari Ghar is a palace in the center of the Kathmandu city, next to the Durbar square where a Royal Kumari selected from several Kumaris resides. Kumari, or Kumari Devi, is the tradition of worshipping young pre-pubescent girls as manifestations of the divine female energy or devi in South Asian countries. In Nepal the selection process is very rigorous. Kumari is believed to be the bodily incarnation of the goddess Taleju (the Nepali name for Durga) until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status. The current Royal Kumari, Matina Shakya, age four, was installed in October 2008 by the Maoist government that replaced the monarchy.
Kasthamandap is a three-storeyed temple enshrining an image of Gorakhnath. It was built in the 16th century in pagoda style. The name of Kathmandu is a derivative of the word Kasthamandap. It was built under the reign of King Laxmi Narsingha Malla. Kasthamandap stands at the intersection of two ancient trade routes linking India and Tibet at Maru square. It was originally built as a rest house for travelers.
PASHUPATINATH TEMPLE
The Pashupatinath Temple is a famous 5th century Hindu temple dedicated to Lord Shiva (Pashupati). Located on the banks of the Bagmati River in the eastern part of Kathmandu, Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It served as the seat of national deity, Lord Pashupatinath, until Nepal was secularized. However, a significant part of the temple was destroyed by Mughal invaders in the 14th century and little or nothing remains of the original 5th-century temple exterior. The temple as it stands today was built in the 19th century, although the image of the bull and the black four-headed image of Pashupati are at least 300 years old. The temple is a UNESCO World Heritage Site. Shivaratri, or the night of Lord Shiva, is the most important festival that takes place here, attracting thousands of devotees and sadhus.
Believers in Pashupatinath (mainly Hindus) are allowed to enter the temple premises, but non-Hindu visitors are allowed to view the temple only from the across the Bagmati River. The priests who perform the services at this temple have been Brahmins from Karnataka, South India since the time of Malla king Yaksha Malla. This tradition is believed to have been started at the request of Adi Shankaracharya who sought to unify the states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is followed in other temples around India, which were sanctified by Adi Shankaracharya.
The temple is built in the pagoda style of architecture, with cubic constructions, carved wooden rafters (tundal) on which they rest, and two-level roofs made of copper and gold.
BOUDHANATH
The Boudhanath, (also written Bouddhanath, Bodhnath, Baudhanath or the Khāsa Chaitya), is one of the holiest Buddhist sites in Nepal, along with Swayambhu. It is a very popular tourist site. Boudhanath is known as Khāsti by Newars and as Bauddha or Bodhnāth by speakers of Nepali. Located about 11 km from the center and northeastern outskirts of Kathmandu, the stupa's massive mandala makes it one of the largest spherical stupas in Nepal. Boudhanath became a UNESCO World Heritage Site in 1979.The base of the stupa has 108 small depictions of the Dhyani Buddha Amitabha. It is surrounded with a brick wall with 147 niches, each with four or five prayer wheels engraved with the mantra, om mani padme hum. At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox. Every year the stupa attracts many Tibetan Buddhist pilgrims who perform full body prostrations in the inner lower enclosure, walk around the stupa with prayer wheels, chant, and pray. Thousands of prayer flags are hoisted up from the top of the stupa downwards and dot the perimeter of the complex. The influx of many Tibetan refugees from China has seen the construction of over 50 Tibetan gompas (monasteries) around Boudhanath.
SWAYAMBHU
Swayambhu is a Buddhist stupa atop a hillock at the northwestern part of the city. This is among the oldest religious sites in Nepal. Although the site is considered Buddhist, it is revered by both Buddhists and Hindus. The stupa consists of a dome at the base; above the dome, there is a cubic structure with the eyes of Buddha looking in all four directions.[clarification needed] There are pentagonal Toran above each of the four sides, with statues engraved on them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which lies a gajur.
CULTURE
ARTS
Kathmandu valley is described as "an enormous treasure house of art and sculptures", which are made of wood, stone, metal, and terracotta, and found in profusion in temples, shrines, stupas, gompas, chaityasm and palaces. The art objects are also seen in street corners, lanes, private courtyards, and in open ground. Most art is in the form of icons of gods and goddesses. Kathmandu valley has had this art treasure very long, but received worldwide recognition only after the country opened its doors to the outside world in 1950.
The religious art of Nepal and Kathmandu in particular consists of an iconic symbolism of the Mother Goddesses such as: Bhavani, Durga, Gaja-Lakshmi, Hariti-Sitala, Mahsishamardini, Saptamatrika (seven mother goddesses), and Sri-Lakshmi(wealth-goddess). From the 3rd century BC, apart from the Hindu gods and goddesses, Buddhist monuments from the Ashokan period (it is said that Ashoka visited Nepal in 250 BC) have embellished Nepal in general and the valley in particular. These art and architectural edifices encompass three major periods of evolution: the Licchavi or classical period (500 to 900 AD), the post-classical period (1000 to 1400 AD), with strong influence of the Palla art form; the Malla period (1400 onwards) that exhibited explicitly tantric influences coupled with the art of Tibetan Demonology.
A broad typology has been ascribed to the decorative designs and carvings created by the people of Nepal. These artists have maintained a blend of Hinduism and Buddhism. The typology, based on the type of material used are: Stone Art, Metal Art, Wood Art, Terracotta Art, and Painting.
MUSEUMS
Kathmandu is home to a number of museums and art galleries, including the National Museum of Nepal and the Natural History Museum of Nepal. Nepal's art and architecture is an amalgamation of two ancient religions, Hinduism and Buddhhism. These are amply reflected in the many temples, shrines, stupas, monasteries, and palaces in the seven well-defined Monument Zones of the Kathmandu valley recognized as a UNESCO World Heritage Site. This amalgamation is also reflected in the planning and exhibitions in museums and art galleries throughout Kathmandu and its sister cities of Patan and Bhaktapur. The museums display unique artifacts and paintings from the 5th century CE to the present day, including archeological exportation.
KATHMANDU MUSEUMS ABD ART GALLERIES INCLUDE:
The National Museum
The Natural History Museum
Hanumandhoka Palace Complex
The Kaiser Library
The National Art Gallery
The NEF-ART (Nepal Fine Art) Gallery
The Nepal Art Council Gallery
Narayanhity Palace Museum
The Taragaon Museum
The National Museum is located in the western part of Kathmandu, near the Swayambhunath stupa in an historical building. This building was constructed in the early 19th century by General Bhimsen Thapa. It is the most important museum in the country, housing an extensive collection of weapons, art and antiquities of historic and cultural importance. The museum was established in 1928 as a collection house of war trophies and weapons, and the initial name of this museum was Chhauni Silkhana, meaning "the stone house of arms and ammunition". Given its focus, the museum contains an extensive quantity of weapons, including locally made firearms used in wars, leather cannons from the 18th–19th century, and medieval and modern works in wood, bronze, stone and paintings.
The Natural History Museum is located in the southern foothills of Swayambhunath hill and has a sizeable collection of different species of animals, butterflies, and plants. The museum is noted for its display of species, from prehistoric shells to stuffed animals.
The Tribhuvan Museum contains artifacts related to the King Tribhuvan (1906–1955). It has a variety of pieces including his personal belongings, letters and papers, memorabilia related to events he was involved in and a rare collection of photos and paintings of Royal family members. The Mahendra Museum is dedicated to king Mahendra of Nepal (1920–1972). Like the Tribhuvan Museum, it includes his personal belongings such as decorations, stamps, coins and personal notes and manuscripts, but it also has structural reconstructions of his cabinet room and office chamber. The Hanumandhoka Palace, a lavish medieval palace complex in the Durbar, contains three separate museums of historic importance. These museums include the Birendra museum, which contains items related to the second-last monarch, Birendra of Nepal.
The enclosed compound of the Narayanhity Palace Museum is in the north-central part of Kathmandu. "Narayanhity" comes from Narayana, a form of the Hindu god Lord Vishnu, and Hiti, meaning "water spout" (Vishnu's temple is located opposite the palace, and the water spout is located east of the main entrance to the precinct). Narayanhity was a new palace, in front of the old palace built in 1915, and was built in 1970 in the form of a contemporary Pagoda. It was built on the occasion of the marriage of King Birenda Bir Bikram Shah, then heir apparent to the throne. The southern gate of the palace is at the crossing of Prithvipath and Darbar Marg roads. The palace area covers (30 hectares) and is fully secured with gates on all sides. This palace was the scene of the Nepali royal massacre. After the fall of the monarchy, it was converted to a museum.The Taragaon Museum presents the modern history of the Kathmandu Valley. It seeks to document 50 years of research and cultural heritage conservation of the Kathmandu Valley, documenting what artists photographers architects anthropologists from abroad had contributed in the second half of the 20th century. The actual structure of the Museum showcases restoration and rehabilitation efforts to preserve the built heritage of Kathmandu. It was designed by Carl Pruscha (master-planner of the Kathmandy Valley [69]) in 1970 and constructed in 1971. Restoration works began in 2010 to rehabilitate the Taragaon hostel into the Taragaon Museum. The design uses local brick along with modern architectural design elements, as well as the use of circle, triangles and squares. The Museum is within a short walk from the Boudhnath stupa, which itself can be seen from the Museum tower.
ART GALLERIES
Kathmandu is a center for art in Nepal, displaying the work of contemporary artists in the country and also collections of historical artists. Patan in particular is an ancient city noted for its fine arts and crafts. Art in Kathmandu is vibrant, demonstrating a fusion of traditionalism and modern art, derived from a great number of national, Asian, and global influences. Nepali art is commonly divided into two areas: the idealistic traditional painting known as Paubhas in Nepal and perhaps more commonly known as Thangkas in Tibet, closely linked to the country's religious history and on the other hand the contemporary western-style painting, including nature-based compositions or abstract artwork based on Tantric elements and social themes of which painters in Nepal are well noted for. Internationally, the British-based charity, the Kathmandu Contemporary Art Centre is involved with promoting arts in Kathmandu.
Kathmandu contains many notable art galleries. The NAFA Gallery, operated by the Arts and crafts Department of the Nepal Academy is housed in Sita Bhavan, a neo-classical old Rana palace.
The Srijana Contemporary Art Gallery, located inside the Bhrikutimandap Exhibition grounds, hosts the work of contemporary painters and sculptors, and regularly organizes exhibitions. It also runs morning and evening classes in the schools of art. Also of note is the Moti Azima Gallery, located in a three storied building in Bhimsenthan which contains an impressive collection of traditional utensils and handmade dolls and items typical of a medieval Newar house, giving an important insight into Nepali history. The J Art Gallery is also located in Kathmandu, near the Royal Palace in Durbarmarg, Kathmandu and displays the artwork of eminent, established Nepali painters. The Nepal Art Council Gallery, located in the Babar Mahal, on the way to Tribhuvan International Airport contains artwork of both national and international artists and extensive halls regularly used for art exhibitions.
CUISINE
The staple food of most of Kathmanduites is dal bhat. It consists of rice and lentil soup, generally served with vegetable curries, achar and sometimes Chutney. Momo, a type of Nepali version of Tibetan dumpling, has become prominent in Nepal with many street vendors selling it. It is one of the most popular fast foods in Kathmandu. Various Nepali variants of momo including buff (i.e. buffalo) momo, chicken momo, and vegetarian momo are famous in Kathmandu. Dal Bhaat is the local cuisine of Kathmandu.
Most of the cuisines found in Kathmandu are non-vegetarian. However, the practice of vegetarianism is not uncommon, and vegetarian cuisines can be found throughout the city. Consumption of beef is very uncommon and considered taboo in many places. Buff (meat of water buffalo) is very common. There is a strong tradition of buff consumption in Kathmandu, especially among Newars, which is not found in other parts of Nepal. Consumption of pork was considered taboo until a few decades ago. Due to the intermixing with Kirat cuisine from eastern Nepal, pork has found a place in Kathmandu dishes. A fringe population of devout Hindus and Muslims consider it taboo. The Muslims forbid eating buff as from Quran while Hindus eat all varieties except Cow's meat as the consider Cow to be a goddess and symbol of purity. The chief breakfast for locals and visitors is mostly Momo or Chowmein.
Kathmandu had only one restaurant in 1955.[73] A large number of restaurants in Kathmandu have since opened, catering Nepali cuisine, Tibetan cuisine, Chinese cuisine and Indian cuisine in particular. Many other restaurants have opened to accommodate locals, expatriates, and tourists. The growth of tourism in Kathmandu has led to culinary creativity and the development of hybrid foods to accommodate for tourists such as American chop suey, which is a sweet-and-sour sauce with crispy noodles with a fried egg commonly added on top and other westernized adaptations of traditional cuisine. Continental cuisine can be found in selected places. International chain restaurants are rare, but some outlets of Pizza Hut and KFC have recently opened there. It also has several outlets of the international ice-cream chain Baskin-Robbins
Kathmandu has a larger proportion of tea drinkers than coffee drinkers. Tea is widely served but is extremely weak by western standards. It is richer and contains tea leaves boiled with milk, sugar and spices. Alcohol is widely drunk, and there are numerous local variants of alcoholic beverages. But its use has been now reduced.refnational survey. Drinking and driving is illegal, and authorities have a zero tolerance policy. Ailaa and thwon (alcohol made from rice) are the alcoholic beverages of Kathmandu, found in all the local bhattis (alcohol serving eateries). Chhyaang, tongba (fermented millet or barley) and rakshi are alcohols from other parts of Nepal which are found in Kathmandu. However, shops and bars in Kathmandu widely sell western and Nepali beers. Shops are forbidden to sell alcohol on the first two days and last two days of the Nepali month (Nepal Sambat).
FESTIVALS
Most of the fairs and festivals in Kathmandu originated in the Malla period or earlier. Traditionally, these festivals were celebrated by Newars. In recent years, these festivals have found wider participation from other Kathmanduites as well. As the capital of the Republic of Nepal, various national festivals are celebrated in Kathmandu. With mass migration to the city, the cultures of Khas from the west, Kirats from the east, Bon/Tibetan from the north, and Mithila from the south meet in the capital and mingle harmoniously. The festivities such as the Ghode (horse) Jatra, Indra Jatra, Dashain Durga Puja festivals, Shivratri and many more are observed by all Hindu and Buddhist communities of Kathmandu with devotional fervor and enthusiasm. Social regulation in the codes enacted incorporate Hindu traditions and ethics. These were followed by the Shah kings and previous kings, as devout Hindus and protectors of Buddhist religion.
Cultural continuity has been maintained for centuries in the exclusive worship of goddesses and deities in Kathmandu and the rest of the country. These deities include the Ajima, Taleju (or Tulja Bhavani), Digu taleju, and Kumari (the living goddess).[citation needed] The artistic edifices have now become places of worship in the everyday life of the people, therefore a roster is maintained to observe annual festivals. There are 133 festivals held in the year.
Some of the traditional festivals observed in Kathmandu, apart from those previously mentioned, are Bada Dashain, Tihar, Chhath, Maghe Sankranti, Naga Panchami, Janai Poornima, Pancha Dan, Teej/Rishi Panchami, Pahan Charhe, Jana Baha Dyah Jatra (White Machchhendranath Jatra), and Matatirtha Aunsi.
HINDUISM
Assumedly, together with the kingdom of Licchhavi (c. 400 to 750), Hinduism and the endogam social stratification of the Caste was established in Kathmandu Valley. The Pashupatinath Temple, Changu Narayan temple (the oldest), and the Kasthamandap are of particular importance to Hindus. Other notable Hindu temples in Kathmandu and the surrounding valley include Bajrayogini Temple, Dakshinkali Temple, Guhyeshwari Temple, and the Sobha Bhagwati shrine.
The Bagmati River which flows through Kathmandu is considered a holy river both by Hindus and Buddhists, and many Hindu temples are located on the banks of this river. The importance of the Bagmati also lies in the fact that Hindus are cremated on its banks, and Kirants are buried in the hills by its side. According to the Nepali Hindu tradition, the dead body must be dipped three times into the Bagmati before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy riverwater bath immediately after cremation. Many relatives who join the funeral procession also take bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation as the Bagmati is believed to purify people spiritually.
BUDDHISM
Buddhism started in Kathmandu with the arrival of Buddhist monks during the time of Buddha (c. 563 - 483 BC). They started a forest monastery in Sankhu. This monastery was renovated by Shakyas after they fled genocide from Virudhaka (rule: 491-461 BC).
During the Hindu Lichchavi era (c. 400 to 750), various monasteries and orders were created which successively led to the formation of Newar Buddhism, which is still practiced in the primary liturgical language of Hinduism, Sanskrit.
WIKIPEDIA
They'd been travelling light on a very tight budget. Not always compatible with three sqaure meals a day. Needless to say Den's meals went down a treat.
When getting the proper tan, Attention must be given to all parts of the body.......
Even the bottoms of your feet.... Know I know there are simpler ways of doing. But this way gets the hard spots on the backs of legs.
Just another example why I am simply the best, hardest working girl on this site when it comes to beautification of God's natural assets.
And..... As they say on all those shows. Don't try this at home in 95 degree heat. Although it may look quite simple..... Only the most trained individuals should attempt.
Merideth Boganz (alias Merideth Rachel), Bethesda Terrace Arcade, Central Park, New York.
©2013 Patrick J Bayens
Canon EF 135mm f/2L USM
At the time, I didn't know a whole bunch about proper camera settings and how to use my new 100-300mm zoom correctly, but this underexposed shot of the Los Angeles to Wood Street Vans isn't completely terrible. Back then, the south house track was still in place and connected up to the westward track just west of the Washington Street crossing. Three GP50's were in charge of this train, CNW 5091, 5083 and 5057.
Kathmandu is the capital and largest municipality of Nepal. It is the only city of Nepal with the administrative status of Mahanagar (Metropolitan City), as compared to Upa-Mahanagar (Sub-Metropolitan City) or Nagar (City). Kathmandu is the core of Nepal's largest urban agglomeration located in the Kathmandu Valley consisting of Lalitpur, Kirtipur, Madhyapur Thimi, Bhaktapur and a number of smaller communities. Kathmandu is also known informally as "KTM" or the "tri-city". According to the 2011 census, Kathmandu Metropolitan City has a population of 975,453 and measures 49.45 square kilometres.
The city stands at an elevation of approximately 1,400 metres in the bowl-shaped Kathmandu Valley of central Nepal. It is surrounded by four major hills: Shivapuri, Phulchoki, Nagarjun, and Chandragiri. Kathmandu Valley is part of three districts (Kathmandu, Lalitpur, and Bhaktapur), has the highest population density in the country, and is home to about a twelfth of Nepal's population.
Historically, the Kathmandu Valley and adjoining areas were known as Nepal Mandala. Until the 15th century, Bhaktapur was its capital when two other capitals, Kathmandu and Lalitpur, were established. During the Rana and Shah eras, British historians called the valley itself "Nepal Proper". Today, Kathmandu is not only the capital of the Federal Democratic Republic of Nepal, but also the headquarters of the Bagmati Zone and the Central Development Region of Nepal.
Kathmandu is the gateway to tourism in Nepal. It is also the hub of the country's economy. It has the most advanced infrastructure of any urban area in Nepal, and its economy is focused on tourism, which accounted for 3.8% of Nepal's GDP in 1995–96. Tourism in Kathmandu declined thereafter during a period of political unrest, but since then has improved. In 2013, Kathmandu was ranked third among the top 10 travel destinations on the rise in the world by TripAdvisor, and ranked first in Asia.
The city has a rich history, spanning nearly 2000 years, as inferred from inscriptions found in the valley. Religious and cultural festivities form a major part of the lives of people residing in Kathmandu. Most of Kathmandu's people follow Hinduism and many others follow Buddhism. There are people of other religious beliefs as well, giving Kathmandu a cosmopolitan culture. Nepali is the most commonly spoken language in the city. English is understood by Kathmandu's educated residents. Kathmandu was devastated by a 7.8 magnitude earthquake on April 25, 2015.
ETYMOLOGY
The city of Kathmandu is named after Kasthamandap temple, that stood in Durbar Square. In Sanskrit, Kastha (काष्ठ) means "wood" and Mandap (/मण्डप) means "covered shelter". This temple, also known as Maru Satal (in ″Newar language″), was built in 1596 by King Laxmi Narsingh Malla. The two-storey structure was made entirely of wood, and used no iron nails nor supports. According to legend, all the timber used to build the pagoda was obtained from a single tree. The structure unfortunately collapsed during the major earthquake in April 2015.
The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as Kasthamandap Mahanagar in Nepal Mandala. Mahanagar means "great city". The city is called "Kasthamandap" in a vow that Buddhist priests still recite to this day. Thus, Kathmandu is also known as Kasthamandap. During medieval times, the city was sometimes called Kantipur (कान्तिपुर). This name is derived from two Sanskrit words - Kanti and pur. "Kanti" is one of the names of the Goddess Lakshmi, and "pur" means place.
Among the indigenous Newar people, Kathmandu is known as Yen Desa (येँ देश), and Patan and Bhaktapur are known as Yala Desa (यल देश) and Khwopa Desa (ख्वप देश). "Yen" is the shorter form of Yambu (यम्बु), which originally referred to the northern half of Kathmandu.
HISTORY
Archaeological excavations in parts of Kathmandu have found evidence of ancient civilizations. The oldest of these findings is a statue, found in Maligaon, that was dated at 185 AD. The excavation of Dhando Chaitya uncovered a brick with an inscription in Brahmi script. Archaeologists believe it is two thousand years old. Stone inscriptions are an ubiquitous element at heritage sites and are key sources for the history of Nepal
The earliest Western reference to Kathmandu appears in an account of Jesuit Fathers Johann Grueber and Albert d'Orville. In 1661, they passed through Nepal on their way from Tibet to India, and reported that they reached "Cadmendu, the capital of the Kingdom of Necbal".
ANCIENT HISTORY
The ancient history of Kathmandu is described in its traditional myths and legends. According to Swayambhu Purana, the present day Kathmandu was once a lake called Nagdaha. The lake was drained by Manjusri, who established a city called Manjupattan and made Dharmakar the ruler of the land.
Kotirudra Samhita of Shiva Purana, Chapter 11, shloka 18 refers to the place as Nayapala city famous for its Pashupati Shivalinga. The name Nepal probably originates from this city Nayapala.
Very few historical records exist of the period before the medieval Licchavis rulers. According to Gopalraj Vansawali, a genealogy of Nepali monarchs, the rulers of Kathmandu Valley before the Licchavis were Gopalas, Mahispalas, Aabhirs, Kirants, and Somavanshi. The Kirata dynasty was established by Yalamber. During the Kirata era, a settlement called Yambu existed in the northern half of old Kathmandu. In some of the Sino-Tibetan languages, Kathmandu is still called Yambu. Another smaller settlement called Yengal was present in the southern half of old Kathmandu, near Manjupattan. During the reign of the seventh Kirata ruler, Jitedasti, Buddhist monks entered Kathmandu valley and established a forest monastery at Sankhu.
MEDIEVAL HISTORY
LICCHAVI ERA
The Licchavis from the Indo-Gangetic plain migrated north and defeated the Kiratas, establishing the Licchavi dynasty. During this era, following the genocide of Shakyas in Lumbini by Virudhaka, the survivors migrated north and entered the forest monastery in Sankhu masquerading as Koliyas. From Sankhu, they migrated to Yambu and Yengal (Lanjagwal and Manjupattan) and established the first permanent Buddhist monasteries of Kathmandu. This created the basis of Newar Buddhism, which is the only surviving Sanskrit-based Buddhist tradition in the world. With their migration, Yambu was called Koligram and Yengal was called Dakshin Koligram during most of the Licchavi era.Eventually, the Licchavi ruler Gunakamadeva merged Koligram and Dakshin Koligram, founding the city of Kathmandu. The city was designed in the shape of Chandrahrasa, the sword of Manjushri. The city was surrounded by eight barracks guarded by Ajimas. One of these barracks is still in use at Bhadrakali (in front of Singha Durbar). The city served as an important transit point in the trade between India and Tibet, leading to tremendous growth in architecture. Descriptions of buildings such as Managriha, Kailaskut Bhawan, and Bhadradiwas Bhawan have been found in the surviving journals of travelers and monks who lived during this era. For example, the famous 7th-century Chinese traveller Xuanzang described Kailaskut Bhawan, the palace of the Licchavi king Amshuverma. The trade route also led to cultural exchange as well. The artistry of the Newar people - the indigenous inhabitants of the Kathmandu Valley - became highly sought after during this era, both within the Valley and throughout the greater Himalayas. Newar artists travelled extensively throughout Asia, creating religious art for their neighbors. For example, Araniko led a group of his compatriot artists through Tibet and China. Bhrikuti, the princess of Nepal who married Tibetan monarch Songtsän Gampo, was instrumental in introducing Buddhism to Tibet.
MALLA ERA
The Licchavi era was followed by the Malla era. Rulers from Tirhut, upon being attacked by Muslims, fled north to the Kathmandu valley. They intermarried with Nepali royalty, and this led to the Malla era. The early years of the Malla era were turbulent, with raids and attacks from Khas and Turk Muslims. There was also a devastating earthquake which claimed the lives of a third of Kathmandu's population, including the king Abhaya Malla. These disasters led to the destruction of most of the architecture of the Licchavi era (such as Mangriha and Kailashkut Bhawan), and the loss of literature collected in various monasteries within the city. Despite the initial hardships, Kathmandu rose to prominence again and, during most of the Malla era, dominated the trade between India and Tibet. Nepali currency became the standard currency in trans-Himalayan trade.
During the later part of the Malla era, Kathmandu Valley comprised four fortified cities: Kantipur, Lalitpur, Bhaktapur, and Kirtipur. These served as the capitals of the Malla confederation of Nepal. These states competed with each other in the arts, architecture, aesthetics, and trade, resulting in tremendous development. The kings of this period directly influenced or involved themselves in the construction of public buildings, squares, and temples, as well as the development of water spouts, the institutionalization of trusts (called guthis), the codification of laws, the writing of dramas, and the performance of plays in city squares. Evidence of an influx of ideas from India, Tibet, China, Persia, and Europe among other places can be found in a stone inscription from the time of king Pratap Malla. Books have been found from this era that describe their tantric tradition (e.g. Tantrakhyan), medicine (e.g. Haramekhala), religion (e.g. Mooldevshashidev), law, morals, and history. Amarkosh, a Sanskrit-Nepal Bhasa dictionary from 1381 AD, was also found. Architecturally notable buildings from this era include Kathmandu Durbar Square, Patan Durbar Square, Bhaktapur Durbar Square, the former durbar of Kirtipur, Nyatapola, Kumbheshwar, the Krishna temple, and others.
MODERN ERA
EARLY SHAH RULE
The Gorkha Kingdom ended the Malla confederation after the Battle of Kathmandu in 1768. This marked the beginning of the modern era in Kathmandu. The Battle of Kirtipur was the start of the Gorkha conquest of the Kathmandu Valley. Kathmandu was adopted as the capital of the Gorkha empire, and the empire itself was dubbed Nepal. During the early part of this era, Kathmandu maintained its distinctive culture. Buildings with characteristic Nepali architecture, such as the nine-story tower of Basantapur, were built during this era. However, trade declined because of continual war with neighboring nations. Bhimsen Thapa supported France against Great Britain; this led to the development of modern military structures, such as modern barracks in Kathmandu. The nine-storey tower Dharahara was originally built during this era.
RANA RULE
Rana rule over Nepal started with the Kot Massacre, which occurred near Hanuman Dhoka Durbar. During this massacre, most of Nepal's high-ranking officials were massacred by Jang Bahadur Rana and his supporters. Another massacre, the Bhandarkhal Massacre, was also conducted by Kunwar and his supporters in Kathmandu. During the Rana regime, Kathmandu's alliance shifted from anti-British to pro-British; this led to the construction of the first buildings in the style of Western European architecture. The most well-known of these buildings include Singha Durbar, Garden of Dreams, Shital Niwas, and the old Narayanhiti palace. The first modern commercial road in the Kathmandu Valley, the New Road, was also built during this era. Trichandra College (the first college of Nepal), Durbar School (the first modern school of Nepal), and Bir Hospital (the first hospital of Nepal) were built in Kathmandu during this era. Rana rule was marked by tyranny, debauchery, economic exploitation and religious persecution.
GEOGRAPHY
Kathmandu is located in the northwestern part of Kathmandu Valley to the north of the Bagmati River and covers an area of 50.67 square kilometres. The average elevation is 1,400 metres above sea level. The city is directly bounded by several other municipalities of the Kathmandu valley: south of the Bagmati by Lalitpur Sub-Metropolitan City (Patan) with which it today forms one urban area surrounded by a ring road, to the southwest by Kirtipur Municipality and to the east by Madyapur Thimi Municipality. To the north the urban area extends into several Village Development Committees. However, the urban agglomeration extends well beyond the neighboring municipalities, e. g. to Bhaktapur and just about covers the entire Kathmandu valley.
Kathmandu is dissected by eight rivers, the main river of the valley, the Bagmati and its tributaries, of which the Bishnumati, Dhobi Khola, Manohara Khola, Hanumant Khola, and Tukucha Khola are predominant. The mountains from where these rivers originate are in the elevation range of 1,500–3,000 metres, and have passes which provide access to and from Kathmandu and its valley. An ancient canal once flowed from Nagarjuna hill through Balaju to Kathmandu; this canal is now extinct.
Kathmandu and its valley are in the Deciduous Monsoon Forest Zone (altitude range of 1,200–2,100 metres), one of five vegetation zones defined for Nepal. The dominant tree species in this zone are oak, elm, beech, maple and others, with coniferous trees at higher altitude.
TOURISM
Tourism is considered another important industry in Nepal. This industry started around 1950, as the country's political makeup changed and ended the country's isolation from the rest of the world. In 1956, air transportation was established and the Tribhuvan Highway, between Kathmandu and Raxaul (at India's border), was started. Separate organizations were created in Kathmandu to promote this activity; some of these include the Tourism Development Board, the Department of Tourism and the Civil Aviation Department. Furthermore, Nepal became a member of several international tourist associations. Establishing diplomatic relations with other nations further accentuated this activity. The hotel industry, travel agencies, training of tourist guides, and targeted publicity campaigns are the chief reasons for the remarkable growth of this industry in Nepal, and in Kathmandu in particular.
Since then, tourism in Nepal has thrived; it is sometimes called the "third religion" of Nepal. It is the country's most important industry. Tourism is a major source of income for most of the people in the city, with several hundred thousand visitors annually. Hindu and Buddhist pilgrims from all over the world visit Kathmandu's religious sites such as Pashupatinath, Swayambhunath, Boudhanath and Budhanilkantha. From a mere 6,179 tourists in 1961–62, the number jumped to 491,504 in 1999-2000. With the end of Maoist insuregency period in 2009 there was a significant rise of 509,956 tourist arrivals. Since then, tourism has improved as the country turned into a Democratic Republic. In economic terms, the foreign exchange registered 3.8% of the GDP in 1995–96 but then started declining[why?]. The high level of tourism is attributed to the natural grandeur of the Himalayas and the rich cultural heritage of the country.
The neighborhood of Thamel is Kathmandu's primary "traveler's ghetto", packed with guest houses, restaurants, shops, and bookstores, catering to tourists. Another neighborhood of growing popularity is Jhamel, a name for Jhamsikhel coined to rhyme with Thamel. Jhochhen Tol, also known as Freak Street, is Kathmandu's original traveler's haunt, made popular by the hippies of the 1960s and 1970s; it remains a popular alternative to Thamel. Asan is a bazaar and ceremonial square on the old trade route to Tibet, and provides a fine example of a traditional neighborhood.
With the opening of the tourist industry after the change in the political scenario of Nepal in 1950, the hotel industry drastically improved. Now Kathmandu boasts several five-star hotels like Hyatt Regency, Hotel Yak & Yeti, The Everest Hotel, Hotel Radisson, Hotel De L'Annapurna, The Malla Hotel, Shangri-La Hotel (which is not operated by the Shangri-La Hotel Group) and The Shanker Hotel. There are several four-star hotels such as Hotel Vaishali, Hotel Narayani, The Blue Star and Grand Hotel. The Garden Hotel, Hotel Ambassador, and Aloha Inn are among the three-star hotels in Kathmandu. Hotels like Hyatt Regency, De L'Annapurna and Hotel Yak & Yeti are among the five-star hotels providing casinos as well.
DEMOGRAPHICS
Kathmandu's urban cosmopolitan character has made it the most populous city in Nepal, recording a population of 671,846 residents living in 235,387 households in the metropolitan area, according to the 2001 census. According to the National Population Census of 2011, the total population of Kathmandu city was 975,543 with an annual growth rate of 6.12% with respect to the population figure of 2001. 70% of the total population residing in Kathmandu are aged between 15 and 59.
Over the years the city has been home to people of various ethnicities, resulting in a range of different traditions and cultural practices. In one decade, the population increased from 427,045 in 1991 to 671,805 in 2001. The population was projected to reach 915,071 in 2011 and 1,319,597 by 2021. To keep up this population growth, the KMC-controlled area of 5,076.6 hectares has expanded to 8,214 hectares in 2001. With this new area, the population density which was 85 in 1991 is still 85 in 2001; it is likely to jump to 111 in 2011 and 161 in 2021.
ETHNIC GROUPS
The largest ethnic groups are Newar (29.6%), Matwali (25.1% Sunuwar, Gurung, Magars, Tamang etc.), Khas Brahmins (20.51%) and Chettris (18.5%) .[47] Tamangs originating from surrounding hill districts can be seen in Kathmandu. More recently, other hill ethnic groups and Caste groups from Terai have become present as well in vast majority. The major languages are Nepali, Nepal Bhasa and English is understood by about 30% of the people. The major religions are Hinduism and Buddhism.
The linguistic profile of Kathmandu underwent drastic changes during the Shah dynasty's rule because of its strong bias towards the Brahminic culture. Sanskrit language therefore was preferred and people were encouraged to learn it even by attending Sanskrit learning centers in Terai. Sanskrit schools were specially set up in Kathmandu and in the Terai region to inculcate traditional Hindu culture and practices originated from Nepal.
Architecture and cityscape
The ancient trade route between India and Tibet that passed through Kathmandu enabled a fusion of artistic and architectural traditions from other cultures to be amalgamated with local art and architecture. The monuments of Kathmandu City have been influenced over the centuries by Hindu and Buddhist religious practices. The architectural treasure of the Kathmandu valley has been categorized under the well-known seven groups of heritage monuments and buildings. In 2006 UNESCO declared these seven groups of monuments as a World Heritage Site (WHS). The seven monuments zones cover an area of 188.95 hectares, with the buffer zone extending to 239.34 hectares. The Seven Monument Zones (Mzs) inscribed originally in 1979 and with a minor modification in 2006 are Durbar squares of Hanuman Dhoka, Patan and Bhaktapur, Hindu temples of Pashupatinath and Changunarayan, the Buddhist stupas of Swayambhu and Boudhanath.
DURBAR SQUARES
The literal meaning of Durbar Square is a "place of palaces". There are three preserved Durbar Squares in Kathmandu valley and one unpreserved in Kirtipur. The Durbar Square of Kathmandu is located in the old city and has heritage buildings representing four kingdoms (Kantipur, Lalitpur, Bhaktapur, Kirtipur); the earliest is the Licchavi dynasty. The complex has 50 temples and is distributed in two quadrangles of the Durbar Square. The outer quadrangle has the Kasthamandap, Kumari Ghar, and Shiva-Parvati Temple; the inner quadrangle has the Hanuman Dhoka palace. The squares were severely damaged in the April 2015 Nepal earthquake.
Hanuman Dhoka is a complex of structures with the Royal Palace of the Malla kings and of the Shah dynasty. It is spread over five acres. The eastern wing, with ten courtyards, is the oldest part, dating to the mid-16th century. It was expanded by King Pratap Malla in the 17th century with many temples. The royal family lived in this palace until 1886 when they moved to Narayanhiti Palace. The stone inscription outside is in fifteen languages.
Kumari Ghar is a palace in the center of the Kathmandu city, next to the Durbar square where a Royal Kumari selected from several Kumaris resides. Kumari, or Kumari Devi, is the tradition of worshipping young pre-pubescent girls as manifestations of the divine female energy or devi in South Asian countries. In Nepal the selection process is very rigorous. Kumari is believed to be the bodily incarnation of the goddess Taleju (the Nepali name for Durga) until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status. The current Royal Kumari, Matina Shakya, age four, was installed in October 2008 by the Maoist government that replaced the monarchy.
Kasthamandap is a three-storeyed temple enshrining an image of Gorakhnath. It was built in the 16th century in pagoda style. The name of Kathmandu is a derivative of the word Kasthamandap. It was built under the reign of King Laxmi Narsingha Malla. Kasthamandap stands at the intersection of two ancient trade routes linking India and Tibet at Maru square. It was originally built as a rest house for travelers.
PASHUPATINATH TEMPLE
The Pashupatinath Temple is a famous 5th century Hindu temple dedicated to Lord Shiva (Pashupati). Located on the banks of the Bagmati River in the eastern part of Kathmandu, Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It served as the seat of national deity, Lord Pashupatinath, until Nepal was secularized. However, a significant part of the temple was destroyed by Mughal invaders in the 14th century and little or nothing remains of the original 5th-century temple exterior. The temple as it stands today was built in the 19th century, although the image of the bull and the black four-headed image of Pashupati are at least 300 years old. The temple is a UNESCO World Heritage Site. Shivaratri, or the night of Lord Shiva, is the most important festival that takes place here, attracting thousands of devotees and sadhus.
Believers in Pashupatinath (mainly Hindus) are allowed to enter the temple premises, but non-Hindu visitors are allowed to view the temple only from the across the Bagmati River. The priests who perform the services at this temple have been Brahmins from Karnataka, South India since the time of Malla king Yaksha Malla. This tradition is believed to have been started at the request of Adi Shankaracharya who sought to unify the states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is followed in other temples around India, which were sanctified by Adi Shankaracharya.
The temple is built in the pagoda style of architecture, with cubic constructions, carved wooden rafters (tundal) on which they rest, and two-level roofs made of copper and gold.
BOUDHANATH
The Boudhanath, (also written Bouddhanath, Bodhnath, Baudhanath or the Khāsa Chaitya), is one of the holiest Buddhist sites in Nepal, along with Swayambhu. It is a very popular tourist site. Boudhanath is known as Khāsti by Newars and as Bauddha or Bodhnāth by speakers of Nepali. Located about 11 km from the center and northeastern outskirts of Kathmandu, the stupa's massive mandala makes it one of the largest spherical stupas in Nepal. Boudhanath became a UNESCO World Heritage Site in 1979.The base of the stupa has 108 small depictions of the Dhyani Buddha Amitabha. It is surrounded with a brick wall with 147 niches, each with four or five prayer wheels engraved with the mantra, om mani padme hum. At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox. Every year the stupa attracts many Tibetan Buddhist pilgrims who perform full body prostrations in the inner lower enclosure, walk around the stupa with prayer wheels, chant, and pray. Thousands of prayer flags are hoisted up from the top of the stupa downwards and dot the perimeter of the complex. The influx of many Tibetan refugees from China has seen the construction of over 50 Tibetan gompas (monasteries) around Boudhanath.
SWAYAMBHU
Swayambhu is a Buddhist stupa atop a hillock at the northwestern part of the city. This is among the oldest religious sites in Nepal. Although the site is considered Buddhist, it is revered by both Buddhists and Hindus. The stupa consists of a dome at the base; above the dome, there is a cubic structure with the eyes of Buddha looking in all four directions.[clarification needed] There are pentagonal Toran above each of the four sides, with statues engraved on them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which lies a gajur.
CULTURE
ARTS
Kathmandu valley is described as "an enormous treasure house of art and sculptures", which are made of wood, stone, metal, and terracotta, and found in profusion in temples, shrines, stupas, gompas, chaityasm and palaces. The art objects are also seen in street corners, lanes, private courtyards, and in open ground. Most art is in the form of icons of gods and goddesses. Kathmandu valley has had this art treasure very long, but received worldwide recognition only after the country opened its doors to the outside world in 1950.
The religious art of Nepal and Kathmandu in particular consists of an iconic symbolism of the Mother Goddesses such as: Bhavani, Durga, Gaja-Lakshmi, Hariti-Sitala, Mahsishamardini, Saptamatrika (seven mother goddesses), and Sri-Lakshmi(wealth-goddess). From the 3rd century BC, apart from the Hindu gods and goddesses, Buddhist monuments from the Ashokan period (it is said that Ashoka visited Nepal in 250 BC) have embellished Nepal in general and the valley in particular. These art and architectural edifices encompass three major periods of evolution: the Licchavi or classical period (500 to 900 AD), the post-classical period (1000 to 1400 AD), with strong influence of the Palla art form; the Malla period (1400 onwards) that exhibited explicitly tantric influences coupled with the art of Tibetan Demonology.
A broad typology has been ascribed to the decorative designs and carvings created by the people of Nepal. These artists have maintained a blend of Hinduism and Buddhism. The typology, based on the type of material used are: Stone Art, Metal Art, Wood Art, Terracotta Art, and Painting.
MUSEUMS
Kathmandu is home to a number of museums and art galleries, including the National Museum of Nepal and the Natural History Museum of Nepal. Nepal's art and architecture is an amalgamation of two ancient religions, Hinduism and Buddhhism. These are amply reflected in the many temples, shrines, stupas, monasteries, and palaces in the seven well-defined Monument Zones of the Kathmandu valley recognized as a UNESCO World Heritage Site. This amalgamation is also reflected in the planning and exhibitions in museums and art galleries throughout Kathmandu and its sister cities of Patan and Bhaktapur. The museums display unique artifacts and paintings from the 5th century CE to the present day, including archeological exportation.
KATHMANDU MUSEUMS ABD ART GALLERIES INCLUDE:
The National Museum
The Natural History Museum
Hanumandhoka Palace Complex
The Kaiser Library
The National Art Gallery
The NEF-ART (Nepal Fine Art) Gallery
The Nepal Art Council Gallery
Narayanhity Palace Museum
The Taragaon Museum
The National Museum is located in the western part of Kathmandu, near the Swayambhunath stupa in an historical building. This building was constructed in the early 19th century by General Bhimsen Thapa. It is the most important museum in the country, housing an extensive collection of weapons, art and antiquities of historic and cultural importance. The museum was established in 1928 as a collection house of war trophies and weapons, and the initial name of this museum was Chhauni Silkhana, meaning "the stone house of arms and ammunition". Given its focus, the museum contains an extensive quantity of weapons, including locally made firearms used in wars, leather cannons from the 18th–19th century, and medieval and modern works in wood, bronze, stone and paintings.
The Natural History Museum is located in the southern foothills of Swayambhunath hill and has a sizeable collection of different species of animals, butterflies, and plants. The museum is noted for its display of species, from prehistoric shells to stuffed animals.
The Tribhuvan Museum contains artifacts related to the King Tribhuvan (1906–1955). It has a variety of pieces including his personal belongings, letters and papers, memorabilia related to events he was involved in and a rare collection of photos and paintings of Royal family members. The Mahendra Museum is dedicated to king Mahendra of Nepal (1920–1972). Like the Tribhuvan Museum, it includes his personal belongings such as decorations, stamps, coins and personal notes and manuscripts, but it also has structural reconstructions of his cabinet room and office chamber. The Hanumandhoka Palace, a lavish medieval palace complex in the Durbar, contains three separate museums of historic importance. These museums include the Birendra museum, which contains items related to the second-last monarch, Birendra of Nepal.
The enclosed compound of the Narayanhity Palace Museum is in the north-central part of Kathmandu. "Narayanhity" comes from Narayana, a form of the Hindu god Lord Vishnu, and Hiti, meaning "water spout" (Vishnu's temple is located opposite the palace, and the water spout is located east of the main entrance to the precinct). Narayanhity was a new palace, in front of the old palace built in 1915, and was built in 1970 in the form of a contemporary Pagoda. It was built on the occasion of the marriage of King Birenda Bir Bikram Shah, then heir apparent to the throne. The southern gate of the palace is at the crossing of Prithvipath and Darbar Marg roads. The palace area covers (30 hectares) and is fully secured with gates on all sides. This palace was the scene of the Nepali royal massacre. After the fall of the monarchy, it was converted to a museum.The Taragaon Museum presents the modern history of the Kathmandu Valley. It seeks to document 50 years of research and cultural heritage conservation of the Kathmandu Valley, documenting what artists photographers architects anthropologists from abroad had contributed in the second half of the 20th century. The actual structure of the Museum showcases restoration and rehabilitation efforts to preserve the built heritage of Kathmandu. It was designed by Carl Pruscha (master-planner of the Kathmandy Valley [69]) in 1970 and constructed in 1971. Restoration works began in 2010 to rehabilitate the Taragaon hostel into the Taragaon Museum. The design uses local brick along with modern architectural design elements, as well as the use of circle, triangles and squares. The Museum is within a short walk from the Boudhnath stupa, which itself can be seen from the Museum tower.
ART GALLERIES
Kathmandu is a center for art in Nepal, displaying the work of contemporary artists in the country and also collections of historical artists. Patan in particular is an ancient city noted for its fine arts and crafts. Art in Kathmandu is vibrant, demonstrating a fusion of traditionalism and modern art, derived from a great number of national, Asian, and global influences. Nepali art is commonly divided into two areas: the idealistic traditional painting known as Paubhas in Nepal and perhaps more commonly known as Thangkas in Tibet, closely linked to the country's religious history and on the other hand the contemporary western-style painting, including nature-based compositions or abstract artwork based on Tantric elements and social themes of which painters in Nepal are well noted for. Internationally, the British-based charity, the Kathmandu Contemporary Art Centre is involved with promoting arts in Kathmandu.
Kathmandu contains many notable art galleries. The NAFA Gallery, operated by the Arts and crafts Department of the Nepal Academy is housed in Sita Bhavan, a neo-classical old Rana palace.
The Srijana Contemporary Art Gallery, located inside the Bhrikutimandap Exhibition grounds, hosts the work of contemporary painters and sculptors, and regularly organizes exhibitions. It also runs morning and evening classes in the schools of art. Also of note is the Moti Azima Gallery, located in a three storied building in Bhimsenthan which contains an impressive collection of traditional utensils and handmade dolls and items typical of a medieval Newar house, giving an important insight into Nepali history. The J Art Gallery is also located in Kathmandu, near the Royal Palace in Durbarmarg, Kathmandu and displays the artwork of eminent, established Nepali painters. The Nepal Art Council Gallery, located in the Babar Mahal, on the way to Tribhuvan International Airport contains artwork of both national and international artists and extensive halls regularly used for art exhibitions.
CUISINE
The staple food of most of Kathmanduites is dal bhat. It consists of rice and lentil soup, generally served with vegetable curries, achar and sometimes Chutney. Momo, a type of Nepali version of Tibetan dumpling, has become prominent in Nepal with many street vendors selling it. It is one of the most popular fast foods in Kathmandu. Various Nepali variants of momo including buff (i.e. buffalo) momo, chicken momo, and vegetarian momo are famous in Kathmandu. Dal Bhaat is the local cuisine of Kathmandu.
Most of the cuisines found in Kathmandu are non-vegetarian. However, the practice of vegetarianism is not uncommon, and vegetarian cuisines can be found throughout the city. Consumption of beef is very uncommon and considered taboo in many places. Buff (meat of water buffalo) is very common. There is a strong tradition of buff consumption in Kathmandu, especially among Newars, which is not found in other parts of Nepal. Consumption of pork was considered taboo until a few decades ago. Due to the intermixing with Kirat cuisine from eastern Nepal, pork has found a place in Kathmandu dishes. A fringe population of devout Hindus and Muslims consider it taboo. The Muslims forbid eating buff as from Quran while Hindus eat all varieties except Cow's meat as the consider Cow to be a goddess and symbol of purity. The chief breakfast for locals and visitors is mostly Momo or Chowmein.
Kathmandu had only one restaurant in 1955.[73] A large number of restaurants in Kathmandu have since opened, catering Nepali cuisine, Tibetan cuisine, Chinese cuisine and Indian cuisine in particular. Many other restaurants have opened to accommodate locals, expatriates, and tourists. The growth of tourism in Kathmandu has led to culinary creativity and the development of hybrid foods to accommodate for tourists such as American chop suey, which is a sweet-and-sour sauce with crispy noodles with a fried egg commonly added on top and other westernized adaptations of traditional cuisine. Continental cuisine can be found in selected places. International chain restaurants are rare, but some outlets of Pizza Hut and KFC have recently opened there. It also has several outlets of the international ice-cream chain Baskin-Robbins
Kathmandu has a larger proportion of tea drinkers than coffee drinkers. Tea is widely served but is extremely weak by western standards. It is richer and contains tea leaves boiled with milk, sugar and spices. Alcohol is widely drunk, and there are numerous local variants of alcoholic beverages. But its use has been now reduced.refnational survey. Drinking and driving is illegal, and authorities have a zero tolerance policy. Ailaa and thwon (alcohol made from rice) are the alcoholic beverages of Kathmandu, found in all the local bhattis (alcohol serving eateries). Chhyaang, tongba (fermented millet or barley) and rakshi are alcohols from other parts of Nepal which are found in Kathmandu. However, shops and bars in Kathmandu widely sell western and Nepali beers. Shops are forbidden to sell alcohol on the first two days and last two days of the Nepali month (Nepal Sambat).
FESTIVALS
Most of the fairs and festivals in Kathmandu originated in the Malla period or earlier. Traditionally, these festivals were celebrated by Newars. In recent years, these festivals have found wider participation from other Kathmanduites as well. As the capital of the Republic of Nepal, various national festivals are celebrated in Kathmandu. With mass migration to the city, the cultures of Khas from the west, Kirats from the east, Bon/Tibetan from the north, and Mithila from the south meet in the capital and mingle harmoniously. The festivities such as the Ghode (horse) Jatra, Indra Jatra, Dashain Durga Puja festivals, Shivratri and many more are observed by all Hindu and Buddhist communities of Kathmandu with devotional fervor and enthusiasm. Social regulation in the codes enacted incorporate Hindu traditions and ethics. These were followed by the Shah kings and previous kings, as devout Hindus and protectors of Buddhist religion.
Cultural continuity has been maintained for centuries in the exclusive worship of goddesses and deities in Kathmandu and the rest of the country. These deities include the Ajima, Taleju (or Tulja Bhavani), Digu taleju, and Kumari (the living goddess).[citation needed] The artistic edifices have now become places of worship in the everyday life of the people, therefore a roster is maintained to observe annual festivals. There are 133 festivals held in the year.
Some of the traditional festivals observed in Kathmandu, apart from those previously mentioned, are Bada Dashain, Tihar, Chhath, Maghe Sankranti, Naga Panchami, Janai Poornima, Pancha Dan, Teej/Rishi Panchami, Pahan Charhe, Jana Baha Dyah Jatra (White Machchhendranath Jatra), and Matatirtha Aunsi.
HINDUISM
Assumedly, together with the kingdom of Licchhavi (c. 400 to 750), Hinduism and the endogam social stratification of the Caste was established in Kathmandu Valley. The Pashupatinath Temple, Changu Narayan temple (the oldest), and the Kasthamandap are of particular importance to Hindus. Other notable Hindu temples in Kathmandu and the surrounding valley include Bajrayogini Temple, Dakshinkali Temple, Guhyeshwari Temple, and the Sobha Bhagwati shrine.
The Bagmati River which flows through Kathmandu is considered a holy river both by Hindus and Buddhists, and many Hindu temples are located on the banks of this river. The importance of the Bagmati also lies in the fact that Hindus are cremated on its banks, and Kirants are buried in the hills by its side. According to the Nepali Hindu tradition, the dead body must be dipped three times into the Bagmati before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy riverwater bath immediately after cremation. Many relatives who join the funeral procession also take bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation as the Bagmati is believed to purify people spiritually.
BUDDHISM
Buddhism started in Kathmandu with the arrival of Buddhist monks during the time of Buddha (c. 563 - 483 BC). They started a forest monastery in Sankhu. This monastery was renovated by Shakyas after they fled genocide from Virudhaka (rule: 491-461 BC).
During the Hindu Lichchavi era (c. 400 to 750), various monasteries and orders were created which successively led to the formation of Newar Buddhism, which is still practiced in the primary liturgical language of Hinduism, Sanskrit.
WIKIPEDIA
Strasbourg (/ˈstræzbɜrɡ/, French pronunciation: [stʁaz.buʁ, stʁas.buʁ]; German: Straßburg, [ˈʃtʁaːsbʊɐ̯k]) is the capital and principal city of the Alsace region in north eastern France and is the official seat of the European Parliament. Located close to the border with Germany, it is the capital of the Bas-Rhin département. The city and the region of Alsace were historically Alemannic-speaking, hence the city's Germanic name.[5] In 2006, the city proper had 272,975 inhabitants and its urban community 467,375 inhabitants. With 759,868 inhabitants in 2010, Strasbourg's metropolitan area (only the part of the metropolitan area on French territory) is the ninth largest in France. The transnational Eurodistrict Strasbourg-Ortenau had a population of 884,988 inhabitants in 2008.[6]
Strasbourg is the seat of several European institutions, such as the Council of Europe (with its European Court of Human Rights, its European Directorate for the Quality of Medicines and its European Audiovisual Observatory) and the Eurocorps, as well as the European Parliament and the European Ombudsman of the European Union. The city is also the seat of the Central Commission for Navigation on the Rhine and the International Institute of Human Rights.[7]
Strasbourg's historic city centre, the Grande Île (Grand Island), was classified a World Heritage site by UNESCO in 1988, the first time such an honour was placed on an entire city centre. Strasbourg is immersed in the Franco-German culture and although violently disputed throughout history, has been a bridge of unity between France and Germany for centuries, especially through the University of Strasbourg, currently the second largest in France, and the coexistence of Catholic and Protestant culture. The largest Islamic place of worship in France, the Strasbourg Grand Mosque, was inaugurated by French Interior Minister Manuel Valls on 27 September 2012.[8]
Economically, Strasbourg is an important centre of manufacturing and engineering, as well as a hub of road, rail, and river transportation. The port of Strasbourg is the second largest on the Rhine after Duisburg, Germany.
Etymology and Names
The city's Gallicized name (Lower Alsatian: Strossburi, [ˈʃd̥rɔːsb̥uri]; German: Straßburg, [ˈʃtʁaːsbʊɐ̯k]) is of Germanic origin and means "Town (at the crossing) of roads". The modern Stras- is cognate to the German Straße and English street, all of which are derived from Latin strata ("paved road"), while -bourg is cognate to the German Burg and English borough, all of which are derived from Proto-Germanic *burgz ("hill fort, fortress").
Geography
Strasbourg seen from Spot Satellite
Strasbourg is situated on the eastern border of France with Germany. This border is formed by the River Rhine, which also forms the eastern border of the modern city, facing across the river to the German town Kehl. The historic core of Strasbourg however lies on the Grande Île in the River Ill, which here flows parallel to, and roughly 4 kilometres (2.5 mi) from, the Rhine. The natural courses of the two rivers eventually join some distance downstream of Strasbourg, although several artificial waterways now connect them within the city.
The city lies in the Upper Rhine Plain, at between 132 metres (433 ft) and 151 metres (495 ft) above sea level, with the upland areas of the Vosges Mountains some 20 km (12 mi) to the west and the Black Forest 25 km (16 mi) to the east. This section of the Rhine valley is a major axis of north-south travel, with river traffic on the Rhine itself, and major roads and railways paralleling it on both banks.
The city is some 400 kilometres (250 mi) east of Paris. The mouth of the Rhine lies approximately 450 kilometres (280 mi) to the north, or 650 kilometres (400 mi) as the river flows, whilst the head of navigation in Basel is some 100 kilometres (62 mi) to the south, or 150 kilometres (93 mi) by river.
Climate
In spite of its position far inland, Strasbourg's climate is classified as Oceanic (Köppen climate classification Cfb), with warm, relatively sunny summers and cold, overcast winters. Precipitation is elevated from mid-spring to the end of summer, but remains largely constant throughout the year, totaling 631.4 mm (24.9 in) annually. On average, snow falls 30 days per year.
The highest temperature ever recorded was 38.5 °C (101.3 °F) in August 2003, during the 2003 European heat wave. The lowest temperature ever recorded was −23.4 °C (−10.1 °F) in December 1938.
Strasbourg's location in the Rhine valley, sheltered from the dominant winds by the Vosges and Black Forest mountains, results in poor natural ventilation, making Strasbourg one of the most atmospherically polluted cities of France.[10][11] Nonetheless, the progressive disappearance of heavy industry on both banks of the Rhine, as well as effective measures of traffic regulation in and around the city have reduced air pollution.
Prehistory
The first traces of human occupation in the environs of Strasbourg go back many thousands of years.[16] Neolithic, bronze age and iron age artifacts have been uncovered by archeological excavations. It was permanently settled by proto-Celts around 1300 BC. Towards the end of the third century BC, it developed into a Celtic township with a market called "Argentorate". Drainage works converted the stilthouses to houses built on dry land.[17]
From Romans
The Romans under Nero Claudius Drusus established a military outpost belonging to the Germania Superior Roman province at Strasbourg's current location, and named it Argentoratum. (Hence the town is commonly called Argentina in medieval Latin.[18]) The name "Argentoratum" was first mentioned in 12 BC and the city celebrated its 2,000th birthday in 1988. "Argentorate" as the toponym of the Gaulish settlement preceded it before being Latinized, but it is not known by how long. The Roman camp was destroyed by fire and rebuilt six times between the first and the fifth centuries AD: in 70, 97, 235, 355, in the last quarter of the fourth century, and in the early years of the fifth century. It was under Trajan and after the fire of 97 that Argentoratum received its most extended and fortified shape. From the year 90 on, the Legio VIII Augusta was permanently stationed in the Roman camp of Argentoratum. It then included a cavalry section and covered an area of approximately 20 hectares. Other Roman legions temporarily stationed in Argentoratum were the Legio XIV Gemina and the Legio XXI Rapax, the latter during the reign of Nero.
The centre of Argentoratum proper was situated on the Grande Île (Cardo: current Rue du Dôme, Decumanus: current Rue des Hallebardes). The outline of the Roman "castrum" is visible in the street pattern in the Grande Ile. Many Roman artifacts have also been found along the current Route des Romains, the road that led to Argentoratum, in the suburb of Kœnigshoffen. This was where the largest burial places were situated, as well as the densest concentration of civilian dwelling places and commerces next to the camp. Among the most outstanding finds in Kœnigshoffen were (found in 1911–12) the fragments of a grand Mithraeum that had been shattered by early Christians in the fourth century. From the fourth century, Strasbourg was the seat of the Bishopric of Strasbourg (made an Archbishopric in 1988). Archaeological excavations below the current Église Saint-Étienne in 1948 and 1956 unearthed the apse of a church dating back to the late fourth or early fifth century, considered to be the oldest church in Alsace. It is supposed that this was the first seat of the Roman Catholic Diocese of Strasbourg.
The Alemanni fought the Battle of Argentoratum against Rome in 357. They were defeated by Julian, later Emperor of Rome, and their King Chonodomarius was taken prisoner. On 2 January 366, the Alemanni crossed the frozen Rhine in large numbers to invade the Roman Empire. Early in the fifth century, the Alemanni appear to have crossed the Rhine, conquered, and then settled what is today Alsace and a large part of Switzerland.
In the fifth century Strasbourg was occupied successively by Alemanni, Huns, and Franks. In the ninth century it was commonly known as Strazburg in the local language, as documented in 842 by the Oaths of Strasbourg. This trilingual text contains, alongside texts in Latin and Old High German (teudisca lingua), the oldest written variety of Gallo-Romance (lingua romana) clearly distinct from Latin, the ancestor of Old French. The town was also called Stratisburgum or Strateburgus in Latin, from which later came Strossburi in Alsatian and Straßburg in Standard German, and then Strasbourg in French. The Oaths of Strasbourg is considered as marking the birth of the two countries of France and Germany with the division of the Carolingian Empire.[19]
A major commercial centre, the town came under the control of the Holy Roman Empire in 923, through the homage paid by the Duke of Lorraine to German King Henry I. The early history of Strasbourg consists of a long conflict between its bishop and its citizens. The citizens emerged victorious after the Battle of Oberhausbergen in 1262, when King Philip of Swabia granted the city the status of an Imperial Free City.
Around 1200, Gottfried von Straßburg wrote the Middle High German courtly romance Tristan, which is regarded, alongside Wolfram von Eschenbach's Parzival and the Nibelungenlied, as one of great narrative masterpieces of the German Middle Ages.
A revolution in 1332 resulted in a broad-based city government with participation of the guilds, and Strasbourg declared itself a free republic. The deadly bubonic plague of 1348 was followed on 14 February 1349 by one of the first and worst pogroms in pre-modern history: over a thousand Jews were publicly burnt to death, with the remainder of the Jewish population being expelled from the city.[20] Until the end of the 18th century, Jews were forbidden to remain in town after 10 pm. The time to leave the city was signalled by a municipal herald blowing the Grüselhorn (see below, Museums, Musée historique);.[21] A special tax, the Pflastergeld (pavement money), was furthermore to be paid for any horse that a Jew would ride or bring into the city while allowed to.[22]
Construction on Strasbourg Cathedral began in the twelfth century, and it was completed in 1439 (though, of the towers, only the north tower was built), becoming the World's Tallest Building, surpassing the Great Pyramid of Giza. A few years later, Johannes Gutenberg created the first European moveable type printing press in Strasbourg.
In July 1518, an incident known as the Dancing Plague of 1518 struck residents of Strasbourg. Around 400 people were afflicted with dancing mania and danced constantly for weeks, most of them eventually dying from heart attack, stroke or exhaustion.
In the 1520s during the Protestant Reformation, the city, under the political guidance of Jacob Sturm von Sturmeck and the spiritual guidance of Martin Bucer embraced the religious teachings of Martin Luther. Their adherents established a Gymnasium, headed by Johannes Sturm, made into a University in the following century. The city first followed the Tetrapolitan Confession, and then the Augsburg Confession. Protestant iconoclasm caused much destruction to churches and cloisters, notwithstanding that Luther himself opposed such a practice. Strasbourg was a centre of humanist scholarship and early book-printing in the Holy Roman Empire, and its intellectual and political influence contributed much to the establishment of Protestantism as an accepted denomination in the southwest of Germany. (John Calvin spent several years as a political refugee in the city). The Strasbourg Councillor Sturm and guildmaster Matthias represented the city at the Imperial Diet of Speyer (1529), where their protest led to the schism of the Catholic Church and the evolution of Protestantism. Together with four other free cities, Strasbourg presented the confessio tetrapolitana as its Protestant book of faith at the Imperial Diet of Augsburg in 1530, where the slightly different Augsburg Confession was also handed over to Charles V, Holy Roman Emperor.
After the reform of the Imperial constitution in the early sixteenth century and the establishment of Imperial Circles, Strasbourg was part of the Upper Rhenish Circle, a corporation of Imperial estates in the southwest of Holy Roman Empire, mainly responsible for maintaining troops, supervising coining, and ensuring public security.
After the invention of the printing press by Johannes Gutenberg around 1440, the first printing offices outside the inventor's hometown Mainz were established around 1460 in Strasbourg by pioneers Johannes Mentelin and Heinrich Eggestein. Subsequently, the first modern newspaper was published in Strasbourg in 1605, when Johann Carolus received the permission by the City of Strasbourg to print and distribute a weekly journal written in German by reporters from several central European cities.
From Thirty Years' War to First World War
The Free City of Strasbourg remained neutral during the Thirty Years' War 1618-1648, and retained its status as a Free Imperial City. However, the city was later annexed by Louis XIV of France to extend the borders of his kingdom.
Louis' advisors believed that, as long as Strasbourg remained independent, it would endanger the King's newly annexed territories in Alsace, and, that to defend these large rural lands effectively, a garrison had to be placed in towns such as Strasbourg.[23] Indeed, the bridge over the Rhine at Strasbourg had been used repeatedly by Imperial (Holy Roman Empire) forces,[24] and three times during the Franco-Dutch War Strasbourg had served as a gateway for Imperial invasions into Alsace.[25] In September 1681 Louis' forces, though lacking a clear casus belli, surrounded the city with overwhelming force. After some negotiation, Louis marched into the city unopposed on 30 September 1681 and proclaimed its annexation.[26]
This annexation was one of the direct causes of the brief and bloody War of the Reunions whose outcome left the French in possession. The French annexation was recognized by the Treaty of Ryswick (1697). The official policy of religious intolerance which drove most Protestants from France after the revocation of the Edict of Nantes in 1685 was not applied in Strasbourg and in Alsace, because both had a special status as a province à l'instar de l'étranger effectif (a kind of foreign province of the king of France). Strasbourg Cathedral, however, was taken from the Lutherans to be returned to the Catholics as the French authorities tried to promote Catholicism wherever they could (some other historic churches remained in Protestant hands). Its language also remained overwhelmingly German: the German Lutheran university persisted until the French Revolution. Famous students included Goethe and Herder.
The Duke of Lorraine and Imperial troops crossing the Rhine at Strasbourg during the War of the Austrian Succession, 1744
During a dinner in Strasbourg organized by Mayor Frédéric de Dietrich on 25 April 1792, Claude Joseph Rouget de Lisle composed "La Marseillaise". The same year François Christophe Kellermann, a child of Strasbourg was appointed the head of the Mosel Army. He led his company to victory at the battle of Valmy and saved the young French republic. He was later appointed Duke of Valmy by Napoléon in 1808.
During this period Jean-Baptiste Kléber, also born in Strasbourg, led the French army to win several decisive victories. A statue of Kléber now stands in the centre of the city, at Place Kléber, and he is still one of the most famous French officers. He was later appointed Marshal of France by Napoléon.
Strasbourg's status as a free city was revoked by the French Revolution. Enragés, most notoriously Eulogius Schneider, ruled the city with an increasingly iron hand. During this time, many churches and monasteries were either destroyed or severely damaged. The cathedral lost hundreds of its statues (later replaced by copies in the 19th century) and in April 1794, there was talk of tearing its spire down, on the grounds that it was against the principle of equality. The tower was saved, however, when in May of the same year citizens of Strasbourg crowned it with a giant tin Phrygian cap. This artifact was later kept in the historical collections of the city until it was destroyed by the Germans in 1870 during the Franco-Prussian war.[27]
In 1805, 1806 and 1809, Napoléon Bonaparte and his first wife, Joséphine stayed in Strasbourg.[28] In 1810, his second wife Marie Louise, Duchess of Parma spent her first night on French soil in the palace. Another royal guest was King Charles X of France in 1828.[29] In 1836, Louis-Napoléon Bonaparte unsuccessfully tried to lead his first Bonapartist coup in Strasbourg.
During the Franco-Prussian War and the Siege of Strasbourg, the city was heavily bombarded by the Prussian army. The bombardment of the city was meant to break the morale of the people of Strasbourg.[30] On 24 and 26 August 1870, the Museum of Fine Arts was destroyed by fire, as was the Municipal Library housed in the Gothic former Dominican church, with its unique collection of medieval manuscripts (most famously the Hortus deliciarum), rare Renaissance books, archeological finds and historical artifacts. The gothic cathedral was damaged as well as the medieval church of Temple Neuf, the theatre, the city hall, the court of justice and many houses. At the end of the siege 10,000 inhabitants were left without shelter; over 600 died, including 261 civilians, and 3200 were injured, including 1,100 civilians.[31]
In 1871, after the end of the war, the city was annexed to the newly established German Empire as part of the Reichsland Elsass-Lothringen under the terms of the Treaty of Frankfurt. As part of Imperial Germany, Strasbourg was rebuilt and developed on a grand and representative scale, such as the Neue Stadt, or "new city" around the present Place de la République. Historian Rodolphe Reuss and Art historian Wilhelm von Bode were in charge of rebuilding the municipal archives, libraries and museums. The University, founded in 1567 and suppressed during the French Revolution as a stronghold of German sentiment,[citation needed] was reopened in 1872 under the name Kaiser-Wilhelms-Universität.
Strasbourg in the 1890s.
A belt of massive fortifications was established around the city, most of which still stands today, renamed after French generals and generally classified as Monuments historiques; most notably Fort Roon (now Fort Desaix) and Fort Podbielski (now Fort Ducrot) in Mundolsheim, Fort von Moltke (now Fort Rapp) in Reichstett, Fort Bismarck (now Fort Kléber) in Wolfisheim, Fort Kronprinz (now Fort Foch) in Niederhausbergen, Fort Kronprinz von Sachsen (now Fort Joffre) in Holtzheim and Fort Großherzog von Baden (now Fort Frère) in Oberhausbergen.[32]
Those forts subsequently served the French army (Fort Podbielski/Ducrot for instance was integrated into the Maginot Line[33]), and were used as POW-camps in 1918 and 1945.
Two garrison churches were also erected for the members of the Imperial German army, the Lutheran Église Saint-Paul and the Roman Catholic Église Saint-Maurice.
1918 to the present
A lost, then restored, symbol of modernity in Strasbourg : a room in the Aubette building designed by Theo van Doesburg, Hans Arp and Sophie Taeuber-Arp.
Following the defeat of the German empire in World War I and the abdication of the German Emperor, some revolutionary insurgents declared Alsace-Lorraine as an independent Republic, without preliminary referendum or vote. On 11 November 1918 (Armistice Day), communist insurgents proclaimed a "soviet government" in Strasbourg, following the example of Kurt Eisner in Munich as well as other German towns. French troops commanded by French general Henri Gouraud entered triumphantly in the city on 22 November. A major street of the city now bears the name of that date (Rue du 22 Novembre) which celebrates the entry of the French in the city.[34][35][36] Viewing the massive cheering crowd gathered under the balcony of Strasbourg's town hall, French President Raymond Poincaré stated that "the plebiscite is done".[37]
In 1919, following the Treaty of Versailles, the city was annexed by France in accordance with U.S. President Woodrow Wilson's "Fourteen Points" without a referendum. The date of the assignment was retroactively established on Armistice Day. It is doubtful whether a referendum in Strasbourg would have ended in France's favour since the political parties striving for an autonomous Alsace or a connection to France accounted only for a small proportion of votes in the last Reichstag as well as in the local elections.[38] The Alsatian autonomists who were pro French had won many votes in the more rural parts of the region and other towns since the annexation of the region by Germany in 1871. The movement started with the first election for the Reichstag; those elected were called "les députés protestataires", and until the fall of Bismarck in 1890, they were the only deputies elected by the Alsatians to the German parliament demanding the return of those territories to France.[39] At the last Reichstag election in Strasbourg and its periphery, the clear winners were the Social Democrats; the city was the administrative capital of the region, was inhabited by many Germans appointed by the central government in Berlin and its flourishing economy attracted many Germans. This could explain the difference between the rural vote and the one in Strasbourg. After the war, many Germans left Strasbourg and went back to Germany; some of them were denounced by the locals or expelled by the newly appointed authorities. The Saverne Affair was vivid in the memory among the Alsatians.
In 1920, Strasbourg became the seat of the Central Commission for Navigation on the Rhine, previously located in Mannheim, one of the oldest European institutions. It moved into the former Imperial Palace.
When the Maginot Line was built, the Sous-secteur fortifié de Strasbourg (fortified sub-sector of Strasbourg) was laid out on the city's territory as a part of the Secteur fortifié du Bas-Rhin, one of the sections of the Line. Blockhouses and casemates were built along the Grand Canal d'Alsace and the Rhine in the Robertsau forest and the port.[40]
Between the German invasion of Poland on 1 September 1939 and the Anglo-French declaration of War against the German Reich on 3 September 1939, the entire city (a total of 120,000 people) was evacuated, like other border towns as well. Until the arrival of the Wehrmacht troops mid-June 1940, the city was, for ten months, completely empty, with the exception of the garrisoned soldiers. The Jews of Strasbourg had been evacuated to Périgueux and Limoges, the University had been evacuated to Clermont-Ferrand.
After the ceasefire following the Fall of France in June 1940, Alsace was annexed to Germany and a rigorous policy of Germanisation was imposed upon it by the Gauleiter Robert Heinrich Wagner. When, in July 1940, the first evacuees were allowed to return, only residents of Alsatian origin were admitted. The last Jews were deported on 15 July 1940 and the main synagogue, a huge Romanesque revival building that had been a major architectural landmark with its 54-metre-high dome since its completion in 1897, was set ablaze, then razed.[41]
In September 1940 the first Alsatian resistance movement led by Marcel Weinum called La main noire (The black hand) was created. It was composed by a group of 25 young men aged from 14 to 18 years old who led several attacks against the German occupation. The actions culminated with the attack of the Gauleiter Robert Wagner, the highest commander of Alsace directly under the order of Hitler. In March 1942, Marcel Weinum was prosecuted by the Gestapo and sentenced to be beheaded at the age of 18 in April 1942 in Stuttgart, Germany. His last words will be: "If I have to die, I shall die but with a pure heart". From 1943 the city was bombarded by Allied aircraft. While the First World War had not notably damaged the city, Anglo-American bombing caused extensive destruction in raids of which at least one was allegedly carried out by mistake.[42] In August 1944, several buildings in the Old Town were damaged by bombs, particularly the Palais Rohan, the Old Customs House (Ancienne Douane) and the Cathedral.[43] On 23 November 1944, the city was officially liberated by the 2nd French Armoured Division under General Leclerc. He achieved the oath that he made with his soldiers, after the decisive Capture of Kufra. With the Oath of Kuffra, they swore to keep up the fight until the French flag flew over the Cathedral of Strasbourg.
Many people from Strasbourg were incorporated in the German Army against their will, and were sent to the eastern front, those young men and women were called Malgré-nous. Many tried to escape from the incorporation, join the French Resistance, or desert the Wehrmacht but many couldn't because they were running the risk of having their families sent to work or concentration camps by the Germans. Many of these men, especially those who did not answer the call immediately, were pressured to "volunteer" for service with the SS, often by direct threats on their families. This threat obliged the majority of them to remain in the German army. After the war, the few that survived were often accused of being traitors or collaborationists, because this tough situation was not known in the rest of France, and they had to face the incomprehension of many. In July 1944, 1500 malgré-nous were released from Soviet captivity and sent to Algiers, where they joined the Free French Forces. Nowadays history recognizes the suffering of those people, and museums, public discussions and memorials have been built to commemorate this terrible period of history of this part of Eastern France (Alsace and Moselle). Liberation of Strasbourg took place on 23 November 1944.
In 1947, a fire broke out in the Musée des Beaux-Arts and devastated a significant part of the collections. This fire was an indirect consequence of the bombing raids of 1944: because of the destruction inflicted on the Palais Rohan, humidity had infiltrated the building, and moisture had to be fought. This was done with welding torches, and a bad handling of these caused the fire.[44]
In the 1950s and 1960s the city was enlarged by new residential areas meant to solve both the problem of housing shortage due to war damage and that of the strong growth of population due to the baby boom and immigration from North Africa: Cité Rotterdam in the North-East, Quartier de l'Esplanade in the South-East, Hautepierre in the North-West. Between 1995 and 2010, a new district has been built in the same vein, the Quartier des Poteries, south of Hautepierre.
In 1958, a violent hailstorm destroyed most of the historical greenhouses of the Botanical Garden and many of the stained glass windows of St. Paul's Church.
In 1949, the city was chosen to be the seat of the Council of Europe with its European Court of Human Rights and European Pharmacopoeia. Since 1952, the European Parliament has met in Strasbourg, which was formally designated its official 'seat' at the Edinburgh meeting of the European Council of EU heads of state and government in December 1992. (This position was reconfirmed and given treaty status in the 1997 Treaty of Amsterdam). However, only the (four-day) plenary sessions of the Parliament are held in Strasbourg each month, with all other business being conducted in Brussels and Luxembourg. Those sessions take place in the Immeuble Louise Weiss, inaugurated in 1999, which houses the largest parliamentary assembly room in Europe and of any democratic institution in the world. Before that, the EP sessions had to take place in the main Council of Europe building, the Palace of Europe, whose unusual inner architecture had become a familiar sight to European TV audiences.[45] In 1992, Strasbourg became the seat of the Franco-German TV channel and movie-production society Arte.
In 2000, a terrorist plot to blow up the cathedral was prevented thanks to the cooperation between French and German police that led to the arrest in late 2000 of a Frankfurt-based group of terrorists.
On 6 July 2001, during an open-air concert in the Parc de Pourtalès, a single falling Platanus tree killed thirteen people and injured 97. On 27 March 2007, the city was found guilty of neglect over the accident and fined €150,000.[46]
In 2006, after a long and careful restoration, the inner decoration of the Aubette, made in the 1920s by Hans Arp, Theo van Doesburg, and Sophie Taeuber-Arp and destroyed in the 1930s, was made accessible to the public again. The work of the three artists had been called "the Sistine Chapel of abstract art".
Architecture
Strasbourg, Cathedral of Our Lady
The city is chiefly known for its sandstone Gothic Cathedral with its famous astronomical clock, and for its medieval cityscape of Rhineland black and white timber-framed buildings, particularly in the Petite France district or Gerberviertel ("tanners' district") alongside the Ill and in the streets and squares surrounding the cathedral, where the renowned Maison Kammerzell stands out.
Notable medieval streets include Rue Mercière, Rue des Dentelles, Rue du Bain aux Plantes, Rue des Juifs, Rue des Frères, Rue des Tonneliers, Rue du Maroquin, Rue des Charpentiers, Rue des Serruriers, Grand' Rue, Quai des Bateliers, Quai Saint-Nicolas and Quai Saint-Thomas. Notable medieval squares include Place de la Cathédrale, Place du Marché Gayot, Place Saint-Étienne, Place du Marché aux Cochons de Lait and Place Benjamin Zix.
Maison des tanneurs.
In addition to the cathedral, Strasbourg houses several other medieval churches that have survived the many wars and destructions that have plagued the city: the Romanesque Église Saint-Étienne, partly destroyed in 1944 by Allied bombing raids, the part Romanesque, part Gothic, very large Église Saint-Thomas with its Silbermann organ on which Wolfgang Amadeus Mozart and Albert Schweitzer played,[49] the Gothic Église protestante Saint-Pierre-le-Jeune with its crypt dating back to the seventh century and its cloister partly from the eleventh century, the Gothic Église Saint-Guillaume with its fine early-Renaissance stained glass and furniture, the Gothic Église Saint-Jean, the part Gothic, part Art Nouveau Église Sainte-Madeleine, etc. The Neo-Gothic church Saint-Pierre-le-Vieux Catholique (there is also an adjacent church Saint-Pierre-le-Vieux Protestant) serves as a shrine for several 15th-century wood worked and painted altars coming from other, now destroyed churches and installed there for public display. Among the numerous secular medieval buildings, the monumental Ancienne Douane (old custom-house) stands out.
The German Renaissance has bequeathed the city some noteworthy buildings (especially the current Chambre de Commerce et d'Industrie, former town hall, on Place Gutenberg), as did the French Baroque and Classicism with several hôtels particuliers (i.e. palaces), among which the Palais Rohan (1742, now housing three museums) is the most spectacular. Other buildings of its kind are the "Hôtel de Hanau" (1736, now the city hall), the Hôtel de Klinglin (1736, now residence of the préfet), the Hôtel des Deux-Ponts (1755, now residence of the military governor), the Hôtel d'Andlau-Klinglin (1725, now seat of the administration of the Port autonome de Strasbourg) etc. The largest baroque building of Strasbourg though is the 150 m (490 ft) long 1720s main building of the Hôpital civil. As for French Neo-classicism, it is the Opera House on Place Broglie that most prestigiously represents this style.
Strasbourg also offers high-class eclecticist buildings in its very extended German district, the Neustadt, being the main memory of Wilhelmian architecture since most of the major cities in Germany proper suffered intensive damage during World War II. Streets, boulevards and avenues are homogeneous, surprisingly high (up to seven stories) and broad examples of German urban lay-out and of this architectural style that summons and mixes up five centuries of European architecture as well as Neo-Egyptian, Neo-Greek and Neo-Babylonian styles. The former imperial palace Palais du Rhin, the most political and thus heavily criticized of all German Strasbourg buildings epitomizes the grand scale and stylistic sturdiness of this period. But the two most handsome and ornate buildings of these times are the École internationale des Pontonniers (the former Höhere Mädchenschule, girls college) with its towers, turrets and multiple round and square angles[50] and the École des Arts décoratifs with its lavishly ornate façade of painted bricks, woodwork and majolica.[51]
Notable streets of the German district include: Avenue de la Forêt Noire, Avenue des Vosges, Avenue d'Alsace, Avenue de la Marseillaise, Avenue de la Liberté, Boulevard de la Victoire, Rue Sellénick, Rue du Général de Castelnau, Rue du Maréchal Foch, and Rue du Maréchal Joffre. Notable squares of the German district include: Place de la République, Place de l'Université, Place Brant, and Place Arnold
As for modern and contemporary architecture, Strasbourg possesses some fine Art Nouveau buildings (such as the huge Palais des Fêtes and houses and villas like Villa Schutzenberger and Hôtel Brion), good examples of post-World War II functional architecture (the Cité Rotterdam, for which Le Corbusier did not succeed in the architectural contest) and, in the very extended Quartier Européen, some spectacular administrative buildings of sometimes utterly large size, among which the European Court of Human Rights building by Richard Rogers is arguably the finest. Other noticeable contemporary buildings are the new Music school Cité de la Musique et de la Danse, the Musée d'Art moderne et contemporain and the Hôtel du Département facing it, as well as, in the outskirts, the tramway-station Hoenheim-Nord designed by Zaha Hadid.
Place Kléber
The city has many bridges, including the medieval and four-towered Ponts Couverts that, despite their name, are no longer covered. Next to the Ponts Couverts is the Barrage Vauban, a part of Vauban's 17th-century fortifications, that does include a covered bridge. Other bridges are the ornate 19th-century Pont de la Fonderie (1893, stone) and Pont d'Auvergne (1892, iron), as well as architect Marc Mimram's futuristic Passerelle over the Rhine, opened in 2004.
The largest square at the centre of the city of Strasbourg is the Place Kléber. Located in the heart of the city's commercial area, it was named after general Jean-Baptiste Kléber, born in Strasbourg in 1753 and assassinated in 1800 in Cairo. In the square is a statue of Kléber, under which is a vault containing his remains. On the north side of the square is the Aubette (Orderly Room), built by Jacques François Blondel, architect of the king, in 1765–1772.
Parks
The Pavillon Joséphine (rear side) in the Parc de l'Orangerie
The Château de Pourtalès (front side) in the park of the same name
Strasbourg features a number of prominent parks, of which several are of cultural and historical interest: the Parc de l'Orangerie, laid out as a French garden by André le Nôtre and remodeled as an English garden on behalf of Joséphine de Beauharnais, now displaying noteworthy French gardens, a neo-classical castle and a small zoo; the Parc de la Citadelle, built around impressive remains of the 17th-century fortress erected close to the Rhine by Vauban;[52] the Parc de Pourtalès, laid out in English style around a baroque castle (heavily restored in the 19th century) that now houses a small three-star hotel,[53] and featuring an open-air museum of international contemporary sculpture.[54] The Jardin botanique de l'Université de Strasbourg (botanical garden) was created under the German administration next to the Observatory of Strasbourg, built in 1881, and still owns some greenhouses of those times. The Parc des Contades, although the oldest park of the city, was completely remodeled after World War II. The futuristic Parc des Poteries is an example of European park-conception in the late 1990s. The Jardin des deux Rives, spread over Strasbourg and Kehl on both sides of the Rhine opened in 2004 and is the most extended (60-hectare) park of the agglomeration. The most recent park is Parc du Heyritz (8,7 ha), opened in 2014 along a canal facing the hôpital civil.
how cute is this guy?
this is one of the many bunnies they have at ‘the sanctuary’ morpeth
most of the rabbits are in this huge pen, and the reflection its eye is me standing outside the pen
unfortunately they end up with lots of rabbits making them very difficult to rehome
as with most charities, 'the sanctuary' needs help - so if anyone is doing any fundraising or looking for a really worthwhile charity to donate to, or set up a monthly payment to, please consider this incredible place
their moto is :
"Saving just one animal won't make a difference to the world, but it will make a world of difference to just that one animal."
(PLEASE NO AWARDS OR PICTURES OR FLASHY BADGES)
On June 14, 2010, 11 wounded warriors visit Mosul, June 13, as they spend the week turing Iraq through Operation Proper Exit VII, June 12-16. The program provides the opportunity for injured veterans to return to Iraq to visit deployed service members, revisit the sites where they were injured, and to see the overall progress that has been made in country since their deployed service. The goal is to provide closure for their traumatic experience and give them the chance to exit Iraq on their own terms.
103rd Public Affairs Detachment More Images from 103rd Public Affairs Detachment RSS
Photo by Staff Sgt. Daniel Yarnall
Date: 06.14.2010
Location: Camp Victory, IQ
Related Photos: dvidshub.net/r/wbm8m9
Shanghai is the largest Chinese city by population and the largest city proper by population in the world. It is one of the four direct-controlled municipalities of the People's Republic of China, with a population of more than 24 million as of 2013. It is a global financial center, and a transport hub with the world's busiest container port. Located in the Yangtze River Delta in East China, Shanghai sits at the mouth of the Yangtze in the middle portion of the Chinese coast. The municipality borders the provinces of Jiangsu and Zhejiang to the north, south and west, and is bounded to the east by the East China Sea.
For centuries a major administrative, shipping, and trading town, Shanghai grew in importance in the 19th century due to European recognition of its favorable port location and economic potential. The city was one of five opened to foreign trade following the British victory over China in the First Opium War while the subsequent 1842 Treaty of Nanking and 1844 Treaty of Whampoa allowed the establishment of the Shanghai International Settlement and the French Concession. The city then flourished as a center of commerce between east and west, and became the undisputed financial hub of the Asia Pacific in the 1930s. However, with the Communist Party takeover of the mainland in 1949, trade was reoriented to focus on socialist countries, and the city's global influence declined. In the 1990s, the economic reforms introduced by Deng Xiaoping resulted in an intense re-development of the city, aiding the return of finance and foreign investment to the city.
Shanghai is a popular tourist destination renowned for its historical landmarks such as The Bund, City God Temple and Yu Garden as well as the extensive Lujiazui skyline and major museums including the Shanghai Museum and the China Art Museum. It has been described as the "showpiece" of the booming economy of mainland China.
The two Chinese characters in the city's name are 上 (shàng, "above") and 海 (hǎi, "sea"), together meaning "Upon-the-Sea". The earliest occurrence of this name dates from the 11th-century Song Dynasty, at which time there was already a river confluence and a town with this name in the area. There are disputes as to exactly how the name should be understood, but Chinese historians have concluded that during the Tang Dynasty Shanghai was literally on the sea.
Shanghai is officially abbreviated 沪 (Hù) in Chinese, a contraction of 沪渎 (Hù Dú, lit "Harpoon Ditch"), a 4th- or 5th-century Jin name for the mouth of Suzhou Creek when it was the main conduit into the ocean. This character appears on all motor vehicle license plates issued in the municipality today.
Another alternative name for Shanghai is Shēn (申) or Shēnchéng (申城, "Shen City"), from Lord Chunshen, a third-century BC nobleman and prime minister of the state of Chu, whose fief included modern Shanghai. Sports teams and newspapers in Shanghai often use Shen in their names, such as Shanghai Shenhua F.C. and Shen Bao.
Huating (华亭) was another early name for Shanghai. In AD 751, during the mid-Tang Dynasty, Huating County was established at modern-day Songjiang, the first county-level administration within modern-day Shanghai. Today, Huating appears as the name of a four-star hotel in the city.
The city also has various nicknames in English, including "Pearl of the Orient" and "Paris of the East".
During the Spring and Autumn period, Shanghai belonged to the Kingdom of Wu, which was conquered by the Kingdom of Yue, which in turn was conquered by the Kingdom of Chu.
During the Warring States period, Huang Xie, the Lord Chunshen of Chu, was one of the Four Lords of the Warring States. He organized people to excavate the Huangpu River, which is also known as the Chunshen River, and Shen became a nickname of Shanghai.
Fishermen living in the Shanghai area created a fishing tool called hu, which became another nickname of Shanghai. During the Song dynasty (960–1279) Shanghai was upgraded in status from a village to a market town in 1074, and in 1172 a second sea wall was built to stabilize the ocean coastline, supplementing an earlier dyke. From the Yuan Dynasty in 1292 until Shanghai officially became a city in 1927, the area was designated merely as a county seat administered by the Songjiang prefecture.
Two important events helped promote Shanghai's development in the Ming Dynasty. A city wall was built for the first time in 1554 to protect the town from raids by Japanese pirates. It measured 10 metres (33 feet) high and 5 kilometres (3 miles) in circumference. During the Wanli reign (1573–1620), Shanghai received an important psychological boost from the erection of a City God Temple in 1602. This honour was usually reserved for places with the status of a city, such as a prefectural capital not normally given to a mere county town, as Shanghai was. It probably reflected the town's economic importance, as opposed to its low political status.
During the Qing Dynasty, Shanghai became one of the most important sea ports in the Yangtze Delta region as a result of two important central government policy changes: First, Emperor Kangxi (1662–1723) in 1684 reversed the previous Ming Dynasty prohibition on oceangoing vessels – a ban that had been in force since 1525. Second, in 1732 Emperor Yongzheng moved the customs office for Jiangsu province (江海关; see Customs House, Shanghai) from the prefectural capital of Songjiang city to Shanghai, and gave Shanghai exclusive control over customs collections for Jiangsu Province's foreign trade. Professor Linda Cooke Johnson has concluded that as a result of these two critical decisions, by 1735 Shanghai had become the major trade port for all of the lower Yangtze River region, despite still being at the lowest administrative level in the political hierarchy.
International attention to Shanghai grew in the 19th century due to European recognition of its economic and trade potential at the Yangtze River. During the First Opium War (1839–1842), British forces occupied the city. The war ended with the 1842 Treaty of Nanjing, which allowed the British to dictate opening the treaty ports, Shanghai included, for international trade. The Treaty of the Bogue signed in 1843, and the Sino-American Treaty of Wanghia signed in 1844 forced Chinese concession to European and American desires for visitation and trade on Chinese soil. Britain, France (under the 1844 Treaty of Whampoa), and the United States all carved out concessions outside the walled city of Shanghai, which was still ruled by the Chinese.
The Chinese-held old city of Shanghai fell to the rebels of the Small Swords Society in 1853 but was recovered by the Qing in February 1855. In 1854, the Shanghai Municipal Council was created to manage the foreign settlements. Between 1860–1862, the Taiping rebels twice attacked Shanghai and destroyed the city's eastern and southern suburbs, but failed to take the city. In 1863, the British settlement to the south of Suzhou Creek (northern Huangpu District) and the American settlement to the north (southern Hongkou District) joined in order to form the Shanghai International Settlement. The French opted out of the Shanghai Municipal Council and maintained its own concession to the south and southwest.
Citizens of many countries and all continents came to Shanghai to live and work during the ensuing decades; those who stayed for long periods – some for generations – called themselves "Shanghailanders". In the 1920s and 1930s, almost 20,000 White Russians and Russian Jews fled the newly established Soviet Union and took up residence in Shanghai. These Shanghai Russians constituted the second-largest foreign community. By 1932, Shanghai had become the world's fifth largest city and home to 70,000 foreigners. In the 1930s, some 30,000 Jewish refugees from Europe arrived in the city.
The Sino-Japanese War concluded with the Treaty of Shimonoseki, which elevated Japan to become another foreign power in Shanghai. Japan built the first factories in Shanghai, which were soon copied by other foreign powers. Shanghai was then the most important financial center in the Far East. All this international activity gave Shanghai the nickname "the Great Athens of China"
Site of the First National Congress of the Communist Party of China, a typical shikumen building in the former French Concession.
Under the Republic of China (1912–49), Shanghai's political status was raised to that of a municipality on 14 July 1927. Although the territory of the foreign concessions was excluded from their control, this new Chinese municipality still covered an area of 828.8 square kilometres (320.0 sq mi), including the modern-day districts of Baoshan, Yangpu, Zhabei, Nanshi, and Pudong. Headed by a Chinese mayor and municipal council, the new city government's first task was to create a new city center in Jiangwan town of Yangpu district, outside the boundaries of the foreign concessions. The "Greater Shanghai Plan" included a public museum, library, sports stadium, and city hall, which were partially constructed when the plan was interrupted by the Japanese invasion.
On 28 January 1932, Japanese forces struck and the Chinese resisted, fighting to a standstill; a ceasefire was brokered in May. The Battle of Shanghai in 1937 resulted in the occupation of the Chinese administered parts of Shanghai outside of the International Settlement and the French Concession. The foreign concessions were occupied by the Japanese on 8 December 1941 and remained occupied until Japan's surrender in 1945, during which time war crimes were committed.
On 27 May 1949, the People's Liberation Army took control of Shanghai. Under the new People's Republic of China (PRC), Shanghai was one of only three municipalities not merged into neighboring provinces over the next decade (the others being Beijing and Tianjin). Shanghai underwent a series of changes in the boundaries of its subdivisions, especially in the next decade. After 1949, most foreign firms moved their offices from Shanghai to Hong Kong, as part of a foreign divestment due to the Communist victory.
During the 1950s and 1960s, Shanghai became an industrial center and center for radical leftism; the leftist Jiang Qing and her three cohorts, together the Gang of Four, were based in the city. Yet, even during the most tumultuous times of the Cultural Revolution, Shanghai was able to maintain high economic productivity and relative social stability. During most of the history of the PRC, Shanghai has been a comparatively heavy contributor of tax revenue to the central government, with Shanghai in 1983 contributing more in tax revenue to the central government than Shanghai had received in investment in the prior 33 years combined. This came at the cost of severely crippling Shanghai's infrastructural and capital development. Its importance to the fiscal well-being of the central government also denied it economic liberalizations begun in 1978. Shanghai was finally permitted to initiate economic reforms in 1991, starting the massive development still seen today and the birth of Lujiazui in Pudong.
Shanghai sits on the Yangtze River Delta on China's eastern coast, and is roughly equidistant from Beijing and Guangzhou. The municipality as a whole consists of a peninsula between the Yangtze and Hangzhou Bay, mainland China's second-largest island Chongming, and a number of smaller islands. It is bordered on the north and west by Jiangsu, on the south by Zhejiang, and on the east by the East China Sea. The city proper is bisected by the Huangpu River, a man-made tributary of the Yangtze that was first excavated and created by Lord Chunshen during the Warring States Period. The historic center of the city, the Puxi area, is located on the western side of the Huangpu, while the newly developed Pudong, containing the central financial district Lujiazui, was developed on the eastern bank.
The vast majority of Shanghai's 6,340.5 km2 (2,448.1 sq mi) land area is flat, apart from a few hills in the southwest corner, with an average elevation of 4 m (13 ft). The city's location on the flat alluvial plain has meant that new skyscrapers must be built with deep concrete piles to stop them from sinking into the soft ground. The highest point is at the peak of Dajinshan Island at 103 m (338 ft). The city has many rivers, canals, streams and lakes and is known for its rich water resources as part of the Taihu drainage area.
from Wikipedia
P9170185. Photo: Dalles Or
A Bike tour From Portland (Troutdale) to Bonner's Ferry, Idaho. Eleven days of riding 530 miles (plus 40 miles of hitching). The return was made on the Empire Builder Amtrak train at Sandpoint, ID.
For the tour Matt and Carye bought new custom built Bike Friday (www.bikefriday.com) folding bikes that are made in Eugene, Oregon. Neither Carye or Matt own cars, so investing in a reliable, flexible bike for travel was important. However the bikes arrived two days before leaving, so getting used to new bikes while on the road, was literally a pain in the butt! By the end of the trip, gears, seat and handle bar placement, and proper riding shoes were figured out. Everyday of the ride had awesome weather (not too hot, not rainy), and Carye and Matt met many friendly people, ate as much pizza and icecream as desired, and enjoyed some beautiful scenery (though Washington wheat fields get dull to the eyes after 20 miles). The fourth day brought bad luck - 4 flats (at once!) caused by Goathead thorns, and wind in the face most the day. Also a family of earwigs hitched a ride in C & M's camping gear, and it took about a week to finally see the last one. Idaho is a cyclist paradise (what a secret). From The State Border near Coere D'Alene to just before Bonner's Ferry, there were many bike paths, nice scenery, and most flat routes.
Day 1:Troutdale to Hood River (55.6 miles)
Highlights: Gorgeous Columbia River (Get the bike map from ODOT). Ride to Council Crest, Ride by Falls, bike-ped paths on the old historic highway.
The campground listed on the bike map for Hood River was not there. We decided to treat ourselves and stayed at the Hood River downtown hotel. Hood River is a super nice town - though sad the Carousel Art Museum is closed and moving elsewhere. Also on this route, between Cascade Locks and Wyeth, do not take the Wyeth Bench Rd (aka Herman Creek Rd), it is a horrible grade hill, and you are better off taking the I-84. Note about I-84, it's not the most pleasant experience, but it's not bad, In order to bike to Hood River, you will need to get on I-84 at several points - The shoulder is pretty wide at most places, and it's a good idea to wear some bright orange!
Day 2: Hood River to Maryhill, WA (52.5 miles)
Highlights: The old historic highway section is really neat: it goes through the Mosier Tunnels (now just for ped/bike), The section through Mosier town, and to Rowena's Crest was on low traffic streets. No need to get on I-84 at all all the way to the Dalles.
The crossing over to Washington on the bridge in the Dalles was difficult. It was so windy and the sidewalk so narrow we had to walk. Biking to hwy 14 across the wind was also difficult. But once on hwy 14 heading East, the wind was at our bikes, and we cruised past the Maryhill Museum (Too late in the day to stop!) and stayed at the Maryhill State Park (back down by the river).
Day 3: Maryhill to Crow Butte (58.2 miles)
Highlights: Cruising sometimes 20 miles an hour easily with the wind at our back on Hwy 14. Lovely more deserty scenery, waving to trains. A Stop at Stonehenge.
From the campground, we hitched a ride in a pickup back up the top of the hill to hwy 14. The road was a major truck route, and the shoulder was pretty much missing for the first section of the hill, we decided htiching was the safest option. We enjoyed stopping at America's Stonehenge. I had been there before, but never thought I'd bike all the way! Crow Butte park was father than we thought. We could see it, but then had to ride about 4 miles all the way around and out to it. The RV park was expensive, and did not offer "primitive camper" sites.
Day 4: Crow Butte, WA to Hat Rock Park, OR
Highlights: Early morning hike past deer to the top of Crow Butte. Discovering the way over the I-82 - there is a bike route, but you need to go on the may freeway before the bike route appears, then you exit, cross under and go over on the otherside. Umatilla was nice little town to check out. At first we were excited about the Lewis & Clark Bike/Ped Bath, but it turned into a bad situation.
The wind in the gorge changed from E to W today, so we had to push hard for 20 miles, going about 5-8 miles an hour. Very hard reality after the day before. The road moved away from the Gorge and was now less interesting. Onion (Walla Walla) trucks passed us all day, leaving onion skin trails. We crossed back to Oregon, and instead of the main road decided to follow the Lewis & Clark trail to Hat Rock State Park. Unfortunately it turned into a bad idea. The path was badly marked and kept changing from paved to shared road, to bark-dirt to gravel. After a gravel section we discovered that we had rode through thorns and had 4 flats at once. We pulled out 15-30 thorns and only had two new tubes, One tube needed to be patched 7 times. We were able to ride out to the main road and hitched a ride with a priest. The State park had a commercial RV park that we stayed at.
Day 5: Hat Rock to Walla Walla, WA (25 miles + 23 miles hitched
Highlights: Bicycle Barn in Walla Walla was awesome, they took care of us and our flat saga - and would not charge for labor because we were traveling. Thank you Reggie!! Walla Walla is a lovely town. We also had other nice folks give us lifts throughout the day.
Carye's bike had another flat in the morning. We were able to ride to the turnoff to Walla Walla where we hitched a ride, rode a little, got another flat, then got another ride. Outside Walla Walla we enjoyed an old style soda fountain/gift shop. After the afternoon in the Bike Barn - with goo in the tires to prevent anymore more thorn flats, C & M were good to go, and eager to eat an entire pizza in town. There was on camping nearby, so the Travelodge motel allowed some "free" hot showers.
Day 6: Walla Walla to Central Ferry, WA (57 miles + 10 hitched)
Highlights: Nice Campfire at a nice state park (Central Ferry)
The ride today was tough, Carye's body was tired of the bike and wanted a rest, The first part of the day was okay, but after Dalton, the ride was never ending (according to Carye) At Dodge, it was getting dark within 45 min, and with 10 miles to go, C & M hitched the rest of the way to the park.
Day 7: Central Ferry to Colfax (36.6 miles - lots of hills)
Highlights: Arriving at our destination in the early afternoon, Staying on Lisa and Mike's lawn, Top Notch eatery.
While a short day mile-wise, the wheat country hills were never ending. We started the day with 7 miles going uphill. In Dixie we stopped at garage sales. In Waitsburg (cutest town ever) we had icecream shakes and got free cucumbers from the antique shop. We were going to stay at a motel in Colfax (at first look , doesn't seem like a nice town, but it grows on you!), but before we did, we met Lisa and Mike outside the city park, and they invited us to camp on their lawn. Lake Oswego transplants with two small children they loved meeting Portland travelers. They knew about Bike Friday, and Mike does a lot of long distance biking as well. For dinner we highly entertained at the Top Notch Diner, where the 17 year-old host/waiter was hilarious, and amused us. We had more icecream!
Day 8: Colfax to Spokane (61.3 miles)
Highlight: Knowing that the next day we would have a day off (finally!)
This was a long hard day as well. Everyone we talked to said said the drive was pretty with rolling farmland hills. Yeah - if you are in a car. The hills were long, and not rolling, and the scenery was yellow wheat fields. Though we did enjoy watching a fox running around. Carye's cousins live in Spokane - at the top of the hill of course. Washing laundry, showers, and hanging with family was fabulous. Also was glad to not hitch finally.
Day 9: Spokane - No bikes whatso ever
Day 10: Spokane to Coure D'Alene Idaho (52. 1 miles)
Highlights: Ride down the hill to the giant Red Wagon slide in Downtown Spokane. Bike paths all the way baby! Riding 10 miles with a German-american recreational cyclist.
Today we travelled via the Centennial Bike Path (40 miles from Spokane toC D'A Idaho). However the path on the Washington side is badly marked, and we travelled 6 miles out our way since the first section is on the road with little signage. If anyone is taking this trail please inquire on how NOT to miss your turn - it's really not obvious. After we got back on again we enjoyed riding along with a nice German-american woman to the Idaho State visitor center. At lunch at the center Carye had a freak bee sting on her cheek. The bike path continuing into Idaho was very well signed and marked and paved. Coeur D' Alene was a nice town - with a boring shopping street (Sherman Ave). We stayed at the Tamarack RV park, that literally is a mini forest now surrounded by bigbox stores. The RV park is more of a monthly rental kind of place, with no real camping. There was one tiny patch of grass next to the dumpster that we rented for the night for a mere $25!
Day 11: Coeur D' Alene to Round Lake State Park, ID ( 37.1 miles)
Highlights: Bike Path along US 95 for part of the way out of town, and an early arrival to a really nice, real forest campground for only $12 a night with FREE warm showers.
We had a short set back in the AM, Matt biked over a screw, so we had to stop to fix the flat. Wonderful nice flat bike ride all day. Arrived early enough at the campsite that we could take a hike around the lake, and make food not in the dark. We were one of three others camping in the park, unfortunately one guy was a little creepy, and scared the crap out of Carye. The quiet and solitude did not help.
Day 12: Round Lake Park to Bonner's Ferry, ID
Highlights: Another bike path from where we camped to Sandpoint, ID. We finished our journey all in one piece!!
The old bridge into Sandpoint has been turned into a bike/ped path. I was so wide! We stopped in Sandpoint to check out the amtrak train station, (on a dirt road on th outskirts - strange!) and bought Idaho souvenirs. The ride to Bonner's Ferry was also easy and Flat except for one long hill at the end. We met another long distance traveller heading West from Fargo, ND. We had pizza for lunch AND for dinner on our celebratory day. In Bonner's Ferry our Idaho hosts Linda and Ben picked us to take us to Moyie Valley Ranch, 8 miles from the Canadian Border.
We spent 5 days on the ranch, and it rained pretty much the whole time, so we never did bike over the Canadian Border! Shoot! But we made friends with the Cows, Sheep, and Horses, and started a Cob Oven project (although only the foundation got finished) and experienced a highschool reunion party for Ben and Linda's eldest daughter.
On our final day of our trip We folded our bikes into our canvas bags, and took the train from SandPoint (leaving at midnight) all the way back to Portland, in one day!
A Bike tour From Portland (Troutdale) to Bonner's Ferry, Idaho. Eleven days of riding 530 miles (plus 40 miles of hitching). The return was made on the Empire Builder Amtrak train at Sandpoint, ID.
For the tour Matt and Carye bought new custom built Bike Friday (www.bikefriday.com) folding bikes that are made in Eugene, Oregon. Neither Carye or Matt own cars, so investing in a reliable, flexible bike for travel was important. However the bikes arrived two days before leaving, so getting used to new bikes while on the road, was literally a pain in the butt! By the end of the trip, gears, seat and handle bar placement, and proper riding shoes were figured out. Everyday of the ride had awesome weather (not too hot, not rainy), and Carye and Matt met many friendly people, ate as much pizza and icecream as desired, and enjoyed some beautiful scenery (though Washington wheat fields get dull to the eyes after 20 miles). The fourth day brought bad luck - 4 flats (at once!) caused by Goathead thorns, and wind in the face most the day. Also a family of earwigs hitched a ride in C & M's camping gear, and it took about a week to finally see the last one. Idaho is a cyclist paradise (what a secret). From The State Border near Coere D'Alene to just before Bonner's Ferry, there were many bike paths, nice scenery, and most flat routes.
Day 1:Troutdale to Hood River (55.6 miles)
Highlights: Gorgeous Columbia River (Get the bike map from ODOT). Ride to Council Crest, Ride by Falls, bike-ped paths on the old historic highway.
The campground listed on the bike map for Hood River was not there. We decided to treat ourselves and stayed at the Hood River downtown hotel. Hood River is a super nice town - though sad the Carousel Art Museum is closed and moving elsewhere. Also on this route, between Cascade Locks and Wyeth, do not take the Wyeth Bench Rd (aka Herman Creek Rd), it is a horrible grade hill, and you are better off taking the I-84. Note about I-84, it's not the most pleasant experience, but it's not bad, In order to bike to Hood River, you will need to get on I-84 at several points - The shoulder is pretty wide at most places, and it's a good idea to wear some bright orange!
Day 2: Hood River to Maryhill, WA (52.5 miles)
Highlights: The old historic highway section is really neat: it goes through the Mosier Tunnels (now just for ped/bike), The section through Mosier town, and to Rowena's Crest was on low traffic streets. No need to get on I-84 at all all the way to the Dalles.
The crossing over to Washington on the bridge in the Dalles was difficult. It was so windy and the sidewalk so narrow we had to walk. Biking to hwy 14 across the wind was also difficult. But once on hwy 14 heading East, the wind was at our bikes, and we cruised past the Maryhill Museum (Too late in the day to stop!) and stayed at the Maryhill State Park (back down by the river).
Day 3: Maryhill to Crow Butte (58.2 miles)
Highlights: Cruising sometimes 20 miles an hour easily with the wind at our back on Hwy 14. Lovely more deserty scenery, waving to trains. A Stop at Stonehenge.
From the campground, we hitched a ride in a pickup back up the top of the hill to hwy 14. The road was a major truck route, and the shoulder was pretty much missing for the first section of the hill, we decided htiching was the safest option. We enjoyed stopping at America's Stonehenge. I had been there before, but never thought I'd bike all the way! Crow Butte park was father than we thought. We could see it, but then had to ride about 4 miles all the way around and out to it. The RV park was expensive, and did not offer "primitive camper" sites.
Day 4: Crow Butte, WA to Hat Rock Park, OR
Highlights: Early morning hike past deer to the top of Crow Butte. Discovering the way over the I-82 - there is a bike route, but you need to go on the may freeway before the bike route appears, then you exit, cross under and go over on the otherside. Umatilla was nice little town to check out. At first we were excited about the Lewis & Clark Bike/Ped Bath, but it turned into a bad situation.
The wind in the gorge changed from E to W today, so we had to push hard for 20 miles, going about 5-8 miles an hour. Very hard reality after the day before. The road moved away from the Gorge and was now less interesting. Onion (Walla Walla) trucks passed us all day, leaving onion skin trails. We crossed back to Oregon, and instead of the main road decided to follow the Lewis & Clark trail to Hat Rock State Park. Unfortunately it turned into a bad idea. The path was badly marked and kept changing from paved to shared road, to bark-dirt to gravel. After a gravel section we discovered that we had rode through thorns and had 4 flats at once. We pulled out 15-30 thorns and only had two new tubes, One tube needed to be patched 7 times. We were able to ride out to the main road and hitched a ride with a priest. The State park had a commercial RV park that we stayed at.
Day 5: Hat Rock to Walla Walla, WA (25 miles + 23 miles hitched
Highlights: Bicycle Barn in Walla Walla was awesome, they took care of us and our flat saga - and would not charge for labor because we were traveling. Thank you Reggie!! Walla Walla is a lovely town. We also had other nice folks give us lifts throughout the day.
Carye's bike had another flat in the morning. We were able to ride to the turnoff to Walla Walla where we hitched a ride, rode a little, got another flat, then got another ride. Outside Walla Walla we enjoyed an old style soda fountain/gift shop. After the afternoon in the Bike Barn - with goo in the tires to prevent anymore more thorn flats, C & M were good to go, and eager to eat an entire pizza in town. There was on camping nearby, so the Travelodge motel allowed some "free" hot showers.
Day 6: Walla Walla to Central Ferry, WA (57 miles + 10 hitched)
Highlights: Nice Campfire at a nice state park (Central Ferry)
The ride today was tough, Carye's body was tired of the bike and wanted a rest, The first part of the day was okay, but after Dalton, the ride was never ending (according to Carye) At Dodge, it was getting dark within 45 min, and with 10 miles to go, C & M hitched the rest of the way to the park.
Day 7: Central Ferry to Colfax (36.6 miles - lots of hills)
Highlights: Arriving at our destination in the early afternoon, Staying on Lisa and Mike's lawn, Top Notch eatery.
While a short day mile-wise, the wheat country hills were never ending. We started the day with 7 miles going uphill. In Dixie we stopped at garage sales. In Waitsburg (cutest town ever) we had icecream shakes and got free cucumbers from the antique shop. We were going to stay at a motel in Colfax (at first look , doesn't seem like a nice town, but it grows on you!), but before we did, we met Lisa and Mike outside the city park, and they invited us to camp on their lawn. Lake Oswego transplants with two small children they loved meeting Portland travelers. They knew about Bike Friday, and Mike does a lot of long distance biking as well. For dinner we highly entertained at the Top Notch Diner, where the 17 year-old host/waiter was hilarious, and amused us. We had more icecream!
Day 8: Colfax to Spokane (61.3 miles)
Highlight: Knowing that the next day we would have a day off (finally!)
This was a long hard day as well. Everyone we talked to said said the drive was pretty with rolling farmland hills. Yeah - if you are in a car. The hills were long, and not rolling, and the scenery was yellow wheat fields. Though we did enjoy watching a fox running around. Carye's cousins live in Spokane - at the top of the hill of course. Washing laundry, showers, and hanging with family was fabulous. Also was glad to not hitch finally.
Day 9: Spokane - No bikes whatso ever
Day 10: Spokane to Coure D'Alene Idaho (52. 1 miles)
Highlights: Ride down the hill to the giant Red Wagon slide in Downtown Spokane. Bike paths all the way baby! Riding 10 miles with a German-american recreational cyclist.
Today we travelled via the Centennial Bike Path (40 miles from Spokane toC D'A Idaho). However the path on the Washington side is badly marked, and we travelled 6 miles out our way since the first section is on the road with little signage. If anyone is taking this trail please inquire on how NOT to miss your turn - it's really not obvious. After we got back on again we enjoyed riding along with a nice German-american woman to the Idaho State visitor center. At lunch at the center Carye had a freak bee sting on her cheek. The bike path continuing into Idaho was very well signed and marked and paved. Coeur D' Alene was a nice town - with a boring shopping street (Sherman Ave). We stayed at the Tamarack RV park, that literally is a mini forest now surrounded by bigbox stores. The RV park is more of a monthly rental kind of place, with no real camping. There was one tiny patch of grass next to the dumpster that we rented for the night for a mere $25!
Day 11: Coeur D' Alene to Round Lake State Park, ID ( 37.1 miles)
Highlights: Bike Path along US 95 for part of the way out of town, and an early arrival to a really nice, real forest campground for only $12 a night with FREE warm showers.
We had a short set back in the AM, Matt biked over a screw, so we had to stop to fix the flat. Wonderful nice flat bike ride all day. Arrived early enough at the campsite that we could take a hike around the lake, and make food not in the dark. We were one of three others camping in the park, unfortunately one guy was a little creepy, and scared the crap out of Carye. The quiet and solitude did not help.
Day 12: Round Lake Park to Bonner's Ferry, ID
Highlights: Another bike path from where we camped to Sandpoint, ID. We finished our journey all in one piece!!
The old bridge into Sandpoint has been turned into a bike/ped path. I was so wide! We stopped in Sandpoint to check out the amtrak train station, (on a dirt road on th outskirts - strange!) and bought Idaho souvenirs. The ride to Bonner's Ferry was also easy and Flat except for one long hill at the end. We met another long distance traveller heading West from Fargo, ND. We had pizza for lunch AND for dinner on our celebratory day. In Bonner's Ferry our Idaho hosts Linda and Ben picked us to take us to Moyie Valley Ranch, 8 miles from the Canadian Border.
We spent 5 days on the ranch, and it rained pretty much the whole time, so we never did bike over the Canadian Border! Shoot! But we made friends with the Cows, Sheep, and Horses, and started a Cob Oven project (although only the foundation got finished) and experienced a highschool reunion party for Ben and Linda's eldest daughter.
On our final day of our trip We folded our bikes into our canvas bags, and took the train from SandPoint (leaving at midnight) all the way back to Portland, in one day!
The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.
GODDESS KALI
Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.
ETYMOLOGY
Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".
Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.
Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.
ORIGINS
Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.
According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.
WORSHIP AND MANTRA
Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is
Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥
ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तुते ॥
(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.
Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stutē.)
YANTRA
Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.
BENGALI TRADITION
Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.
The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:
Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you, Mother.
You have cut off the heads of the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.
To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.
A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.
In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.
In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).
LEGENDS
SLAYER AND RAKTABIJA
In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:
Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.
Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.
DAKSHINA KALI
In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.
The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot
on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.
If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.
One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.
SMASHAN KALI
If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.
MATERNAL KALI
At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.
MAHAKALI
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.
Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.
ICONOGRAPHY
Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.
In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.
The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.
In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"
According to Ramakrishna, darkness is the Ultimate Mother, or Kali:
My Mother is the principle of consciousness. She is Akhanda Satchidananda;
indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.
The waters of the ocean depths are the same; The infinite is always mysteriously dark.
This inebriating darkness is my beloved Kali.
—Sri Ramakrishna
This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.
POPULAR FORM
Classic depictions of Kali share several features, as follows:
Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.
Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.
She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.
She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.
Kali as the Symbol of Creation , Freedom , Preservation and Destruction
The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.
Kali as the Symbol of Mother Nature
The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.
SHIVA IN KALI ICONOGRAPHY
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:
Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.
The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:
Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.
This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.
The Tantric interpretation of Kali standing on top of her husband is as follows:
The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.
While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.
To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.
From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.
Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.
Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.
DEVELOPMENT
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.
The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.
Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.
Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.
Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.
A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.
Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.
KALI IN NEOPAGAN AND NEW AGE PRACTICE
An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:
A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.
INCARNATIONS OF KALI
Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.
WIKIPEDIA
NPS/Hannah Schwalbe
Wildlife including birds, coyotes, and squirrels can easily break into food and garage that is left out in campgrounds. Please store food in secure containers or a vehicle.
This guy was proper fast.I never raced against him cause he quit the year before I started but I used to watch him all the time, he carried real speed.
Nearly halfway through the month, and it's the weekend again, and the the good news is that the sore throat I had on Friday went and did not return.
Which is nice.
Jools's cough, however, which seemed like it was getting better, returned slightly on Friday evening, and would again on Saturday. We had tockets to see Public Service Bradcasting again, this time in Margate, but our hearts were not in it, if I'm honest, and in the end we decided not to go in light of her coughing, but also as I said, we saw them a month back, though this would be a different show.
And Norwich were on the tellybox, what could be better than watching that?
Anything, as it turned out.
But that was for later.
We went to Tesco, a little later than usual, as we had slept in rather, then back home for breakfast before the decision on what to do for the day. Jools decided to stay home to bead and read, I would go out.
There are three churches near to home that I feel I needed to revisit, St Margaret's itself I should be able to get the key from the village shop at any time, but St Mary in Dover hasn't been open the last few times I have been in town, and Barfrestone was closed most of the year due to vandalism.
But Saturday morning there is usually a coffee morning in St Mary, so I went down armed with camera and lenses to take more shots of the details, especially of the windows.
There was a small group with the Vicar, talking in one of the chapels, so I made busy getting my shots, just happy that the church was open. I left a fiver with the vicar, and walked back to the car, passing the old guy supping from a tin of cider sitting outside the church hall.
A quick drive through town, Buckland and up Crabble Hill past our old flat and onto Lydden before emerging onto the A2, doubling back to go through Coldred. Finding the road to Barfrestone from there would be easy, no?
No.
Roads started heading in the right direction, or signposts promising the bright lights of Barfrestone and leading nowhere near. Or quite near, I have no idea.
After passing through Elvington, I resorted to the sat nav, and take the left turn, it said, I was less than a mile away.
The micropub, The Wrong Turn has closed, sadly, I saw as I drove past, then turned left down to the middle of the village, and parked beside the old phone box.
Everyone has a favourite church, or every churchcrawlers, either by county or in their experience. I am now at about 370 Kent churches, and St Nicholas is my favourite, and the most interesting. There is none other like it in the county, or the south east of England.
A simple two cell church from the 12th century, with the lower halves of the walls of flint, but the upper parts of Caen stone, and mostly richly carved, or with window arches or blank ones. A line of grosteque heads line the corbel on the outside, and insode there is a decorated dado that has geometric pattern at one end, and a monkey smoking a pipe at the other.
On Saturday, I took 432 shots here, redoing many shots from previous visits, but with now a better camera and lenses.
St Nicholas was closed earlier this year due to vandalism, but it open again now, though parking is difficult, but should be one every churchcrawlers sees in their lifetime.
I see from Hasted that the dedication at the beginning of the 19th century was St Mary, but is St Nicholas now.
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A one-off church, Barfrestone is the south-east's answer to Herefordshire's Kilpeck, although perhaps with slightly less atmosphere. A complete two cell late Norman church, but so unlike all the others in Kent that one cannot really class it in the same group. Its lower walls are constructed of flint rubble, but its upper courses, and dressed stonework are all of imported Caen stone. This is a display of twelfth century wealth and it has usually been associated with the de Port family from Dover Castle. Kent has no local stone that can take fine carving, so the exuberance of detail here is unrivalled in the county. The south doorway is the most widely reproduced image, but the internal carving is of equal importance. Post-Reformation damage has been reconstructed, in some cases with a degree of artistic licence. The two blank arches to either side of the chancel arch were designed to take side altars - a feature relatively common in Kent, for example at Grain. There is some fine medieval graffiti to be seen on the dressed stonework at lower levels both inside and out. As there is no tower, the church bell is hung from a Yew tree. Nave and chancel only. The following is a link to a picture essay written by Julianna Lee, on the subject of Romanesque sculptures at Barfreston: www.green-man-of-cercles.org/articles/bestiary_arches.pdf.
www.kentchurches.info/church.asp?p=Barfreston
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BARSON.
THE next parish south-westward is Barson, alias Barfriston, which latter is its proper and antient name; being written in the survey of Domesday, Barfrestone, but for the sake of contraction it has been of late both called and written by the former name of Barson only. There is but one borough in this parish, viz. the borough of Barson, which contains the whole parish; the borsholder for which is chosen at the petty sessions, held for this division of the lath of St. Augustine.
BARSON lies on the open hilly downs, with which this neighbourhood much abounds; they are in like manner for the most part arable, the soil upon the hills is chalky and not over fertile; in the valleys it is inclined to clay, and of course better land, though still of a coarse nature. The court-lodge and church are nearly in the middle of the parish, which has in it, including the street, only twelve houses, and contains about 470 acres of land. This parish as well as its vicinity is exceedingly healthy, and has been already-noticed under Coldred. Instances of longevity here are very frequent and as remarkable, for in 1700 the minister resident in this parish was buried at the age of 96. The minister who preached the funeral sermon was 82. The reader of the service was 87. The parish clerk was the same age, but then absent. The sexton 86, and his wife about 80, and several of the neighbouring parish of Coldred, who attended at the funeral, were above 100 years old; and in the year 1722 there were in this small parish, which consisted only of fifty-eight souls, nine persons, whose ages made 636 years.
At the southern boundary of the parish are a great number of Roman tumuli, or barrows, which adjoin the lines of entrenchments at the end of Eythorne pa rish, all of which have already been noticed under Shebbertswell before, in which parish most of them lie. There is no fair.
There was in king Henry III.'s reign a family resident here, who took their name from it; one of whom, Amicia de Barfreston, was a benefactor to the priory of Davington, as appears by the ledger book of it.
AT THE TIME of taking the survey of Domesday, in the 15th year of the Conqueror's reign, this place was part of the possessions of Odo, the great bishop of Baieux, the king's half-brother, under the general title of whose lands it is thus entered in it:
In Estrea lath. In Estre hundred, Ralph de Curbespine holds of the bishop, one yoke in Barfrestone. There one very poor woman pays three pence and one farthing. This yoke is, and was worth separately ten shillings.
Rannulf de Colubels holds there one yoke, which has been scotted in Hardes and to this time is not scotted to the king's tax.
On the confiscation of the bishop's estates, which happened on his disgrace, about four years afterwards, this at Barfriston appears to be among the lands which were granted for the defence of Dover castle, to Hugh de Port, and with other lands, made up together the barony of Port, being held by barony of that castle, by the service of performing ward there, for the defence of it.
After which it was held of his descendant, John de St. John, in king Henry III.'s reign, by a family named Wyborne; one of whom, John de Wyborne, held it in king Edward II.'s reign; but before the 20th of king Edward III. this name was extinct here; for it appears then to have been alienated from them, and in the tenure of different persons; one of whom, John de Monynham, seems to have held that part of Wyborne's estate, which comprehended the manor of Batfriston, which after the heirs of Moningham had deserted their patrimony here, was alienated about the latter end of king Henry VI.'s reign, to Sir Thomas Browne, of Beechworth castle, comptroller of the houshold, and in his descendants the property of it continued down to Sir Thomas Browne, of the same place, whose lands were disgavelled by the acts of the 1st and 8th of Elizabeth; not long after the latter year of which he alienated it to Mr. Thomas Boys, of Eythorne, who afterwards removed hither, and dying possessed of it in 1599, was buried in this church. His eldest son Thomas, was of Hoad, and inherited this manor, which his eldest son John Boys, gent. of Hoad, sold at the latter end of king Charles the 1st.'s reign, to Anthony Percival, of Dover, comptroller of the customs there, who died in 1646, and lies buried at Denton, in whose heirs this manor continued, till it was at length sold to Major Richard Harvey, who was of Elmington, in Eythorne first, and afterwards of Danecourt; his grandson, Mr. Richard Harvey, gent was of Barson, and having pulled down the antient mansion of this manor, handsomely rebuilt it, and afterwards resided here. He married Elizabeth Nicholls, of Barham, by whom he has had seven sons and six daughters; of the former, Richard the eldest, now of Ramsgate, was vicar of St. Laurence, and is now of Eastry, and married Judith Matson, by whom he has a son Richard, now vicar of St. Laurence, who married Miss Wade, by whom he has one only son Richard. Henry the second son, is an admiral of the royal navy, and of Walmer, who married Elizabeth, daughter of Wm. Boys, esq. lieutenant-governor of Greenwich hospital, by whom he has had four sons and one daughter. John, the third son, was likewise a captain in the royal navy, and of Heronden, who died in July 1794, at Portsmouth, of the wounds he received in the glorious naval fight against the French, on June the 1st preceding, which prevented the king's intention of making him an admiral, as a reward for his gallant behaviour in it. He left four sons and four daughters; of the former, Henry Wife, esq. the eldest, is now of Heronden, and John is a captain in the navy. Of the daughters, Mary married Wm. Boteler, esq. now of Eastry, and Fanny married Robert Curling, surgeon, of Sandwich, Elizabeth died young, and Sarah. Of the younger sons of Mr. Richard Harvey, of Barson, by Elizabeth Nicholls, Thomas the fourth son is living, but s. p. and Samuel, the sixth son, is of Sandwich, brewer. Of the daughters, Frances, Margaret married to Thomas Freeman, clerk, rector of St. Martin's, and vicar of St. Paul's, in Canterbury; Elizabeth to William Wyborn Bradley, brewer, of Sandwich; and Sarah to John Tucker, clerk, late of Shinglewell, and rector of Gravesend and Luddenham, in this county. (fn. 1) But to return to Mr. Richard Harvey, who after residing here some time, at length in 1792 alienated this estate to John Plumptre, esq. of Fredville, the present owner of it. (fn. 2)
HARTANGER, written in Domesday, Hertange, is a small manor in this parish, which, at the time of taking that survey, was part of the possessions of the bishop of of Baieux, under the general title of whose lands it is thus entered in it:
Radulf, son of Robert, holds of the bishop Hertange. It was taxed at one suling. The arable land is . . . . . In demesne there is one carucate, and five villeins, with two borderers, having two carucates. In the time of king Edward the Confessor, it was worth forty shillings, and afterwards ten shillings, now sixty shillings. Eddid held it of king Edward.
Four years after taking this survey, the bishop's estates, on his disgrace, were confiscated; upon which this manor of Hartangre came into the hands of the crown; whence it was afterwards granted to Simon Fitz-Adam, by whom it was held by knight's service, by barony, of Dover castle, by the service of ward for the space of fifteen days, for the defence of it.
Of Simon Fitz-Adam and his heir Adam Fitzwilliam, this manor was afterwards held by the Pirots. Alan Pirot died possessed of it at the latter end of king Henry I.'s reign, and was succeeded in it by Robert Pirot, whose heir was Ingelram de Fontibus; how long he and his heirs held it, I do not find; but at the latter end of king Henry III. or the beginning of king Edward I.'s reign, William de Hartanger held it. After him it became the estate of Robert de Hardres, as may be seen by the book of knight's fees, and he held it by knight's service of the honor of Clare. In the 8th year of the next reign of king Edward II. his next successor in it was Reginald de Tondresley; how long it continued in that name does not appear; but at the latter end of king Henry VI.'s reign it was come into the possession of Sir Thomas Browne, of Beechworth-castle, whose descendant of the same name, in the beginning of queen Elizabeth's reign, passed it away to Francis Santon, esq. whose son and heir Francis Santon alienated it soon afterwards to Edward Merriweather, second son of Edward, of Shebbertswell, who resided here, and dying possessed of it in 1621, anno 20 James I. was buried in this church, and in his descendants it continued, till at length about the middle of the last century, it was sold to Pot, and Mr. William Pot, citizen and apothecary, of London, gave it by his will in 1691, with other lands in this county, to trustees and their survivors, in trust, for them to pay two hundred pounds per annum, out of the rents and profits of them, to Christ's hospital, and the remaining produce of them to the hospital of Bethlem, in London; in which trust this manor continues vested at this time. (fn. 3)
It appears by the register of Ledes abbey, that Sibilla de Watemle gave to the priory of Ledes, in free and perpetual alms, inter alia, the tithe of Hartangre, which gift was confirmed by archbishop Theobald, in the reign of king Stephen.
There are no parochial charities. The poor constantly or casually relieved are not more than one or two at most.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Sandwich.
The church, which is dedicated to St. Mary, is a small building of great antiquity; the outside is curiously adorned with carve-work in stone, with circular arches and windows, especially at the east end; the west end has a fine circular arch with Saxon ornaments and zig-zag border; and in the inside is another like arch between the body and chancel. This church, so well known to every lover of antiquity, of which so many engravings have been made, is a most curious specimen of Anglo Saxon architecture. It consists of a body and chancel, separated by a circular arch, supported by two elegant wreathed pillars; a row of singular uncouth heads are round the cornice; a beautiful circular window is at the east end; at the foot of the wall are two circular arches, forming recesses, probably for places of sepulture, and not improbably for the founders of the church. The grand south entrance, now partly hid by a modern porch, is most curiously sculptured with rows of figures of various kinds. Nitches for statues are all round the building. There is no steeple, a small wooden turret having been taken down a few years since. There is only one bell. In the chancel is a mural monument for Thomas Boys, gent. of Barfreston, of the family of Fredville, obt. 1599; arms, Or, a griffin segreant, sable, within a bordure, gules. Another mural monument for Robert Ewell, rector and patron, one of the six preachers of Canterbury cathedral, obt. 1638. A gravestone for George Smith, forty-one years rector of this parish, obt. 1752. Several of the Boy's were buried in this church. In the windows of it were formerly these arms, viz. Azure, two bendlets, argent, within a bordure, and the same arms without the bordure.
¶The advowson of this church, which is a rectory, was antiently appendant to the manor; but in the reign of king Henry VIII. it was become an advowson in gross, and was in the possession of John Boys, of Denton, attorney-general to the duchy of Lancaster, who held it by knight's service of the king, as of his castle of Dover. His son William Boys, esq. of Denton, sold this advowson to his kinsman Thomas Boys, of Aythorne, and in his descendants it continued down till the reign of king Charles I. when it was alienated to Ewell, from one of which name it was sold to Sir Basil Dixwell, who was possessed of it in 1640; since which it has become part of the possessions of the president and fellows of St. John's college, in Oxford, who are the present patrons of it.
This rectory is valued in the king's books at 7l. 14s. it is now a discharged living of the clear yearly value of about thirty pounds. In 1588 it was valued at sixty shillings, and here were communicants forty. In 1640 it was valued at fifty shillings, and here were the like number of communicants.
This rectory has been augmented by the governors of queen Anne's bounty with 200l. and a like sum added to it by the president and fellows of St. John's college, with which the house, barn, and appurtenances were new built, and a barn, stable and lands were purchased in the parish of Alkham, now of the annual rent of thirty pounds.
There is a glebe belonging to it of seven acres, of which one is in Nonington, but in the king's books there is said to be ten acres of glebe land.
An idea I had for a while... found the kimono at Goodwill and the idea came to me. Make up and all that stuff is by me as well.
The bus ride from Shenzhen to Enping was long, like watching a freight train chug by, except it doesn't. We had to have been on that bus for seven hours, sometimes napping, and at times, staring out our windows, looking at a world standing still. Traffic was not only a nightmare, but also a mystery, for as many instances in which we could plainly see another egregiously bad vehicular accident, that which has become commonplace, ubiquitous in Chinese travel culture, there were other inexplicable stops in movement, when all of a sudden, as though finishing a swift countdown, our speed dropped so precipitously as to let out a collective lurch, if not in body, then definitely in mind. Calvin, thankfully, in his perspicacity, in his wide-angled, unique view of things, saw beyond the myriad vehicles which lay unmoving as if rocks on a dry riverbed; view the periphery, he bade us, and when we looked to the edges of the road, indeed we witnessed the most peculiar instigator of traffic congestion in the world - men en masse pissing on the side of the road! Men taking leaks creates a domino effect; that one sees another enjoying the relief of an unburdened, easy bladder, so seductive a yoke, that the only retort to the entreaty of this blissful state is to join in with abandon, and impunity. And so soon as the last few shakes are made, back into the cars do these men go, and a few hasty minutes later, traffic flows again!
Mike wanted to stop at a village, so we exchanged an increasingly crowded highway for a narrow, cement road, on which we ventured into the dense verdure. Having reached an impasse in the road soon thereafter, and not knowing how to advance further, to actually enter the village proper, we saw two lovely young ladies saddling a moped, motoring towards us. They then suddenly broke, and turned off our path and onto a dirt one which squeezed through two homes as though a mouse through its diminutive hole - that was our key. We greeted them as the girls turned their heads, offering us inquisitive, yet gentle looks. They would be our guides into town.
Blue showed me around her neighborhood. Together we walked along bumpy corridors and peered through open windows, beyond flitting cobwebs, to lay eyes on rooms where nowadays only impenetrable shadows repose. She and I examined the perfunctory red banners which framed each door in the village, and subsequently hit it off when I began inquiring into the nature of those two swarthy demons who hung menacingly before the closed doors, their gazes insidiously wild, drunk with rage, perhaps. Indeed later, in the quietude of a sunset raining down on us, while standing by ourselves in front of the village hall, I finally shared my faith with her, and in return she declared the lack of her own - her cousin and older sister, however, do know Jesus, she said, which verily warmed my heart, if not hers.
We left the village with much rapidity, but not before I blessed and encouraged Blue's cousin, in whose arms a smiling babe lay, and received joyfully a delectable departing gift: mysterious, "Blue Cookies" (the official Chinese name is 艾糍), whose mottled, homely complexion would disgust if not for the sweetness (an amalgam of sugar, peanuts and herbs) buried inside, a treasure which would be discovered again and again on our tour.
The food around Enping epitomizes, I believe, Guangdong cuisine: inexpensive and egregiously non-spicy. For what they lack in price and incendiary acidity, however, these dishes more than compensate with copious amounts of oil, salt and sugar, mixed together for a tantalizing effect on the taste buds. Our group was fortunate enough to have frequented several Guangdong-style dai pai dongs whose victuals both nourished our bodies and replenished our wallets - it's amazing to consider how $250RMB can feed 15 ravenous, cantankerous-when-hungry Christian bikers. In fact, the feasting grew exponentially more enjoyable as journey progressed, as our two primary orderers began to refine their culinary acuity, accurately predicting what would invigorate and excite our collective palate; it helped, too, that our utensils were pretty clean for Chinese standards!
Our first evening, we secured accommodations in a building that was not so much a hotel, or even a motel, as a grey, dry concrete edifice in which hardwood beds were arrayed neatly in each room; the spartan conditions dismayed some, including myself, at first. However, thankfulness trumped peevishness, and the realization that, in the middle of nowhere, we had mosquito nets to ward off the inexorable squad of mozzies, and one bathroom with boiling water for a very, very scalding shower was more than enough to placate everyone, especially after a hard day of riding. Besides, austerity succors the soul. We even managed to sleep pretty soundly without mattresses. In my somnolent state, I only remember shifting desperately maybe six, or seven times. It was a good night, and a bargain at only 15RMB per person!
On the second day our group dared to test itself on an unknown avenue. Consequently, we were spared the sonorous alarms of gigantic, indomitable trucks and instead subjected ourselves to the vicissitudes of off-road biking, whose soundtrack, undoubtedly for the day, was provided by an orchestra of buzzing cicadas, accompanied, at times, by the rumbling tympani of motorbikes. Oh, the countryside was lush, beautiful verdure all around - a feast for the romantic soul. Yet, for one of my companions, the environment was anything but endearing, for her adeptness at handling the desultory trail, she surely felt, was more chaotic than controlled. She persevered, nonetheless, pushing through her disconsolation to conquer the race marked out for her; such tenacity that only the Father could supply; and that left me thoroughly impressed.
At lunchtime, the evangelization effort began in earnest. It started innocently enough, as I asked a group of girls about the secondary school down the dusty road from our restaurant. Then, on cue, the Spirit, whose pacing can only be described as frenetic, whose rhythm is beyond my comprehension, overwhelmed and took over. Leanne and I brought those three girls to Christ; while Tim was assiduously preaching by our side to a band of boys who had gathered to look on; and behind us, ah Cheung had cajoled five boys to form a circle, hand in hand, for prayer. Many people came to know Jesus that hour. There was undoubtedly some serious fire falling down on us!
We made a pit stop at the Tam clan village. It was another bucolic community, replete with idling boys, young and old, and those two duplicitous demons standing watch from steady doors, which, it appeared, held together together the ramshackle walls beside them. An electricity meter evinced the reality of life in the village, of a living community that flows flittingly in and out of the houses as though cats leaping over canals; because I for one couldn't see how hundreds of people somehow resided inside those homes when I couldn't spot a single one during my brief tour of the grounds. In the open, by our bikes, there were conspicuous signs of life, however. I was standing in the sun, letting its warm rays melt on my skin, when a young man, not even twenty, approached and asked me about our intents and purposes on what was once such a dull afternoon. His curiosity got the better of me, and together we broached a conversation in faith. Simon joined us, and although he whom I named Henry, told us in his obstinacy that he depends on himself alone, I feel as though a small seed of faith was still planted within him. May it bloom at the appointed time when he most needs it.
At last, inside the unlit store where we shared our gleaming hopes and fantastic dreams, Simon and I noticed, to our surprise and delight, two blackboards on which the shopkeeper had written the alphabet, for English as well as for Putonghua (Pinyin). Besides the letters, numbers too had been painstakingly etched into the board, each meticulous stroke perfectly formed. So they ironically were learning that which continues to elude their more economically mobile brethren in Hong Kong, despite their most humble upbringing. I encouraged Henry to pursue this knowledge, since, as the cliche most rightly states, English - and Putonghua, these days - opens up a world of opportunity.
China, it seems to me, is one interminable housing start being carried on the shoulders of giants. Behemoths, really, an armada of green and blue dump trucks, on whose backs are the physical manifestation of the hopes and dreams of billions - timber; stone; and coal - were an inescapable part of our three-day trek. They blew passed us, literally, horns afire; and if you stared into the eyes of the drivers high above on those mechanized elephants, you would see the glee with which they pounded both the road and the eardrums of those unwitting peons foolish enough to be nearby. China - and China Mobile, whose stores we uncovered even in the most remote suburb, might I add! - still has much growth left, and the transportation and infrastructure industries, I'm sure, shall assiduously work to keep it that way. My recommendation: keep investing in China.
Visiting the hot springs had been on our agenda since the inception of the trip. We eventually had our chance the second evening, when we raced down a wending hill to our hotel - a real hotel. Our excitement reverberated in the air, crackling with laughter and shouting. Choosing to swim first and foremost, we left dinner to wait and hurried across the street. The resort was packed with other like-minded people, dressed in swimming costumes that should have left more to the imagination; the temperature of the pool water varied, from tepid in one enclosure to skin-searing in another; and for one marvelous hour, we swam and frolicked like little children again, delighting in some wet fun, a suitable reward for one more arduous day spent on the dusty, dry land.
We capped the end of a successful day with a bang. The girls, oddly enough, were furtive pyromaniacs in our midst, longing in secret to raid the fireworks shop at the base of the hotel. So after our meal, they raced into the cool evening air and we could only endeavor to follow them in their explosive folly. Inside the store, all sorts of bombastic devices were on display, from the unwieldy, block of (Chicago) bull to the sleek spears adorning the wall whose warheads, no doubt, could just so easily take out a few eyes as mercilessly rip the pitch black from the wall of night sky. The ladies suffered to leave no type of firework untouched by the flame, quickly purchasing an arsenal of rainbow-inducing rockets and slim sparklers to make any pyrotechnic maven proud. Outside we went. At length, the bombs burst in the air, and laughter abound so much as we watched the brilliance of Chinese engineering on display. With the girls' scintillating stock depleted, we finally collected ourselves, and headed upstairs for one more day of wonderment.
There was one last village to visit before we reached our final destination of Enping city. As we sped into the shanty community, we knew something was amiss because unlike our other entrances into villages, during which residents would emerge in droves to glimpse us, it seemed as though these villagers preferred the comfort of their own veiled homes to the company of a few, ebullient strangers. It was an ominous setting in which we found ourselves, one characterized by inhabitants rather mistrustful than gregarious, and affable. Nonetheless, we dispersed to share kindness and mercy. To that end, I approached a young lady, a mere 25-years old, who had her three-month old boy on her shoulder and her three-year old son - who was without pants, might I add, preferring to wave them in the air like a terrible towel - by her side. We spoke briefly about her hopes and dreams, which, she says, rest in the well-being of her sons; and then Leanne and I blessed her. That was the end of our village experience in China.
To be around people who sharpen you as iron sharpens iron, that verily is a joy. The villagers were simple, warm and welcoming; my teammates were jocular, presumptuous and faithful; and I, in the midst of this confluence, this mosaic of personalities, philosophies, hopes and dreams, could only seek to love, especially in one of my more pensive moments. The trip tested my patience and tolerance, my ability to accept others for who they are - each a flawed creature like myself. Ultimately, so much as we seek the men of peace everywhere we go, we individually must become men of peace too. A true disciple of Jesus runs that race, and appreciates His grace, which shall always be enough in this life.
Strasbourg (/ˈstræzbɜrɡ/, French pronunciation: [stʁaz.buʁ, stʁas.buʁ]; German: Straßburg, [ˈʃtʁaːsbʊɐ̯k]) is the capital and principal city of the Alsace region in north eastern France and is the official seat of the European Parliament. Located close to the border with Germany, it is the capital of the Bas-Rhin département. The city and the region of Alsace were historically Alemannic-speaking, hence the city's Germanic name.[5] In 2006, the city proper had 272,975 inhabitants and its urban community 467,375 inhabitants. With 759,868 inhabitants in 2010, Strasbourg's metropolitan area (only the part of the metropolitan area on French territory) is the ninth largest in France. The transnational Eurodistrict Strasbourg-Ortenau had a population of 884,988 inhabitants in 2008.[6]
Strasbourg is the seat of several European institutions, such as the Council of Europe (with its European Court of Human Rights, its European Directorate for the Quality of Medicines and its European Audiovisual Observatory) and the Eurocorps, as well as the European Parliament and the European Ombudsman of the European Union. The city is also the seat of the Central Commission for Navigation on the Rhine and the International Institute of Human Rights.[7]
Strasbourg's historic city centre, the Grande Île (Grand Island), was classified a World Heritage site by UNESCO in 1988, the first time such an honour was placed on an entire city centre. Strasbourg is immersed in the Franco-German culture and although violently disputed throughout history, has been a bridge of unity between France and Germany for centuries, especially through the University of Strasbourg, currently the second largest in France, and the coexistence of Catholic and Protestant culture. The largest Islamic place of worship in France, the Strasbourg Grand Mosque, was inaugurated by French Interior Minister Manuel Valls on 27 September 2012.[8]
Economically, Strasbourg is an important centre of manufacturing and engineering, as well as a hub of road, rail, and river transportation. The port of Strasbourg is the second largest on the Rhine after Duisburg, Germany.
Etymology and Names
The city's Gallicized name (Lower Alsatian: Strossburi, [ˈʃd̥rɔːsb̥uri]; German: Straßburg, [ˈʃtʁaːsbʊɐ̯k]) is of Germanic origin and means "Town (at the crossing) of roads". The modern Stras- is cognate to the German Straße and English street, all of which are derived from Latin strata ("paved road"), while -bourg is cognate to the German Burg and English borough, all of which are derived from Proto-Germanic *burgz ("hill fort, fortress").
Geography
Strasbourg seen from Spot Satellite
Strasbourg is situated on the eastern border of France with Germany. This border is formed by the River Rhine, which also forms the eastern border of the modern city, facing across the river to the German town Kehl. The historic core of Strasbourg however lies on the Grande Île in the River Ill, which here flows parallel to, and roughly 4 kilometres (2.5 mi) from, the Rhine. The natural courses of the two rivers eventually join some distance downstream of Strasbourg, although several artificial waterways now connect them within the city.
The city lies in the Upper Rhine Plain, at between 132 metres (433 ft) and 151 metres (495 ft) above sea level, with the upland areas of the Vosges Mountains some 20 km (12 mi) to the west and the Black Forest 25 km (16 mi) to the east. This section of the Rhine valley is a major axis of north-south travel, with river traffic on the Rhine itself, and major roads and railways paralleling it on both banks.
The city is some 400 kilometres (250 mi) east of Paris. The mouth of the Rhine lies approximately 450 kilometres (280 mi) to the north, or 650 kilometres (400 mi) as the river flows, whilst the head of navigation in Basel is some 100 kilometres (62 mi) to the south, or 150 kilometres (93 mi) by river.
Climate
In spite of its position far inland, Strasbourg's climate is classified as Oceanic (Köppen climate classification Cfb), with warm, relatively sunny summers and cold, overcast winters. Precipitation is elevated from mid-spring to the end of summer, but remains largely constant throughout the year, totaling 631.4 mm (24.9 in) annually. On average, snow falls 30 days per year.
The highest temperature ever recorded was 38.5 °C (101.3 °F) in August 2003, during the 2003 European heat wave. The lowest temperature ever recorded was −23.4 °C (−10.1 °F) in December 1938.
Strasbourg's location in the Rhine valley, sheltered from the dominant winds by the Vosges and Black Forest mountains, results in poor natural ventilation, making Strasbourg one of the most atmospherically polluted cities of France.[10][11] Nonetheless, the progressive disappearance of heavy industry on both banks of the Rhine, as well as effective measures of traffic regulation in and around the city have reduced air pollution.
Prehistory
The first traces of human occupation in the environs of Strasbourg go back many thousands of years.[16] Neolithic, bronze age and iron age artifacts have been uncovered by archeological excavations. It was permanently settled by proto-Celts around 1300 BC. Towards the end of the third century BC, it developed into a Celtic township with a market called "Argentorate". Drainage works converted the stilthouses to houses built on dry land.[17]
From Romans
The Romans under Nero Claudius Drusus established a military outpost belonging to the Germania Superior Roman province at Strasbourg's current location, and named it Argentoratum. (Hence the town is commonly called Argentina in medieval Latin.[18]) The name "Argentoratum" was first mentioned in 12 BC and the city celebrated its 2,000th birthday in 1988. "Argentorate" as the toponym of the Gaulish settlement preceded it before being Latinized, but it is not known by how long. The Roman camp was destroyed by fire and rebuilt six times between the first and the fifth centuries AD: in 70, 97, 235, 355, in the last quarter of the fourth century, and in the early years of the fifth century. It was under Trajan and after the fire of 97 that Argentoratum received its most extended and fortified shape. From the year 90 on, the Legio VIII Augusta was permanently stationed in the Roman camp of Argentoratum. It then included a cavalry section and covered an area of approximately 20 hectares. Other Roman legions temporarily stationed in Argentoratum were the Legio XIV Gemina and the Legio XXI Rapax, the latter during the reign of Nero.
The centre of Argentoratum proper was situated on the Grande Île (Cardo: current Rue du Dôme, Decumanus: current Rue des Hallebardes). The outline of the Roman "castrum" is visible in the street pattern in the Grande Ile. Many Roman artifacts have also been found along the current Route des Romains, the road that led to Argentoratum, in the suburb of Kœnigshoffen. This was where the largest burial places were situated, as well as the densest concentration of civilian dwelling places and commerces next to the camp. Among the most outstanding finds in Kœnigshoffen were (found in 1911–12) the fragments of a grand Mithraeum that had been shattered by early Christians in the fourth century. From the fourth century, Strasbourg was the seat of the Bishopric of Strasbourg (made an Archbishopric in 1988). Archaeological excavations below the current Église Saint-Étienne in 1948 and 1956 unearthed the apse of a church dating back to the late fourth or early fifth century, considered to be the oldest church in Alsace. It is supposed that this was the first seat of the Roman Catholic Diocese of Strasbourg.
The Alemanni fought the Battle of Argentoratum against Rome in 357. They were defeated by Julian, later Emperor of Rome, and their King Chonodomarius was taken prisoner. On 2 January 366, the Alemanni crossed the frozen Rhine in large numbers to invade the Roman Empire. Early in the fifth century, the Alemanni appear to have crossed the Rhine, conquered, and then settled what is today Alsace and a large part of Switzerland.
In the fifth century Strasbourg was occupied successively by Alemanni, Huns, and Franks. In the ninth century it was commonly known as Strazburg in the local language, as documented in 842 by the Oaths of Strasbourg. This trilingual text contains, alongside texts in Latin and Old High German (teudisca lingua), the oldest written variety of Gallo-Romance (lingua romana) clearly distinct from Latin, the ancestor of Old French. The town was also called Stratisburgum or Strateburgus in Latin, from which later came Strossburi in Alsatian and Straßburg in Standard German, and then Strasbourg in French. The Oaths of Strasbourg is considered as marking the birth of the two countries of France and Germany with the division of the Carolingian Empire.[19]
A major commercial centre, the town came under the control of the Holy Roman Empire in 923, through the homage paid by the Duke of Lorraine to German King Henry I. The early history of Strasbourg consists of a long conflict between its bishop and its citizens. The citizens emerged victorious after the Battle of Oberhausbergen in 1262, when King Philip of Swabia granted the city the status of an Imperial Free City.
Around 1200, Gottfried von Straßburg wrote the Middle High German courtly romance Tristan, which is regarded, alongside Wolfram von Eschenbach's Parzival and the Nibelungenlied, as one of great narrative masterpieces of the German Middle Ages.
A revolution in 1332 resulted in a broad-based city government with participation of the guilds, and Strasbourg declared itself a free republic. The deadly bubonic plague of 1348 was followed on 14 February 1349 by one of the first and worst pogroms in pre-modern history: over a thousand Jews were publicly burnt to death, with the remainder of the Jewish population being expelled from the city.[20] Until the end of the 18th century, Jews were forbidden to remain in town after 10 pm. The time to leave the city was signalled by a municipal herald blowing the Grüselhorn (see below, Museums, Musée historique);.[21] A special tax, the Pflastergeld (pavement money), was furthermore to be paid for any horse that a Jew would ride or bring into the city while allowed to.[22]
Construction on Strasbourg Cathedral began in the twelfth century, and it was completed in 1439 (though, of the towers, only the north tower was built), becoming the World's Tallest Building, surpassing the Great Pyramid of Giza. A few years later, Johannes Gutenberg created the first European moveable type printing press in Strasbourg.
In July 1518, an incident known as the Dancing Plague of 1518 struck residents of Strasbourg. Around 400 people were afflicted with dancing mania and danced constantly for weeks, most of them eventually dying from heart attack, stroke or exhaustion.
In the 1520s during the Protestant Reformation, the city, under the political guidance of Jacob Sturm von Sturmeck and the spiritual guidance of Martin Bucer embraced the religious teachings of Martin Luther. Their adherents established a Gymnasium, headed by Johannes Sturm, made into a University in the following century. The city first followed the Tetrapolitan Confession, and then the Augsburg Confession. Protestant iconoclasm caused much destruction to churches and cloisters, notwithstanding that Luther himself opposed such a practice. Strasbourg was a centre of humanist scholarship and early book-printing in the Holy Roman Empire, and its intellectual and political influence contributed much to the establishment of Protestantism as an accepted denomination in the southwest of Germany. (John Calvin spent several years as a political refugee in the city). The Strasbourg Councillor Sturm and guildmaster Matthias represented the city at the Imperial Diet of Speyer (1529), where their protest led to the schism of the Catholic Church and the evolution of Protestantism. Together with four other free cities, Strasbourg presented the confessio tetrapolitana as its Protestant book of faith at the Imperial Diet of Augsburg in 1530, where the slightly different Augsburg Confession was also handed over to Charles V, Holy Roman Emperor.
After the reform of the Imperial constitution in the early sixteenth century and the establishment of Imperial Circles, Strasbourg was part of the Upper Rhenish Circle, a corporation of Imperial estates in the southwest of Holy Roman Empire, mainly responsible for maintaining troops, supervising coining, and ensuring public security.
After the invention of the printing press by Johannes Gutenberg around 1440, the first printing offices outside the inventor's hometown Mainz were established around 1460 in Strasbourg by pioneers Johannes Mentelin and Heinrich Eggestein. Subsequently, the first modern newspaper was published in Strasbourg in 1605, when Johann Carolus received the permission by the City of Strasbourg to print and distribute a weekly journal written in German by reporters from several central European cities.
From Thirty Years' War to First World War
The Free City of Strasbourg remained neutral during the Thirty Years' War 1618-1648, and retained its status as a Free Imperial City. However, the city was later annexed by Louis XIV of France to extend the borders of his kingdom.
Louis' advisors believed that, as long as Strasbourg remained independent, it would endanger the King's newly annexed territories in Alsace, and, that to defend these large rural lands effectively, a garrison had to be placed in towns such as Strasbourg.[23] Indeed, the bridge over the Rhine at Strasbourg had been used repeatedly by Imperial (Holy Roman Empire) forces,[24] and three times during the Franco-Dutch War Strasbourg had served as a gateway for Imperial invasions into Alsace.[25] In September 1681 Louis' forces, though lacking a clear casus belli, surrounded the city with overwhelming force. After some negotiation, Louis marched into the city unopposed on 30 September 1681 and proclaimed its annexation.[26]
This annexation was one of the direct causes of the brief and bloody War of the Reunions whose outcome left the French in possession. The French annexation was recognized by the Treaty of Ryswick (1697). The official policy of religious intolerance which drove most Protestants from France after the revocation of the Edict of Nantes in 1685 was not applied in Strasbourg and in Alsace, because both had a special status as a province à l'instar de l'étranger effectif (a kind of foreign province of the king of France). Strasbourg Cathedral, however, was taken from the Lutherans to be returned to the Catholics as the French authorities tried to promote Catholicism wherever they could (some other historic churches remained in Protestant hands). Its language also remained overwhelmingly German: the German Lutheran university persisted until the French Revolution. Famous students included Goethe and Herder.
The Duke of Lorraine and Imperial troops crossing the Rhine at Strasbourg during the War of the Austrian Succession, 1744
During a dinner in Strasbourg organized by Mayor Frédéric de Dietrich on 25 April 1792, Claude Joseph Rouget de Lisle composed "La Marseillaise". The same year François Christophe Kellermann, a child of Strasbourg was appointed the head of the Mosel Army. He led his company to victory at the battle of Valmy and saved the young French republic. He was later appointed Duke of Valmy by Napoléon in 1808.
During this period Jean-Baptiste Kléber, also born in Strasbourg, led the French army to win several decisive victories. A statue of Kléber now stands in the centre of the city, at Place Kléber, and he is still one of the most famous French officers. He was later appointed Marshal of France by Napoléon.
Strasbourg's status as a free city was revoked by the French Revolution. Enragés, most notoriously Eulogius Schneider, ruled the city with an increasingly iron hand. During this time, many churches and monasteries were either destroyed or severely damaged. The cathedral lost hundreds of its statues (later replaced by copies in the 19th century) and in April 1794, there was talk of tearing its spire down, on the grounds that it was against the principle of equality. The tower was saved, however, when in May of the same year citizens of Strasbourg crowned it with a giant tin Phrygian cap. This artifact was later kept in the historical collections of the city until it was destroyed by the Germans in 1870 during the Franco-Prussian war.[27]
In 1805, 1806 and 1809, Napoléon Bonaparte and his first wife, Joséphine stayed in Strasbourg.[28] In 1810, his second wife Marie Louise, Duchess of Parma spent her first night on French soil in the palace. Another royal guest was King Charles X of France in 1828.[29] In 1836, Louis-Napoléon Bonaparte unsuccessfully tried to lead his first Bonapartist coup in Strasbourg.
During the Franco-Prussian War and the Siege of Strasbourg, the city was heavily bombarded by the Prussian army. The bombardment of the city was meant to break the morale of the people of Strasbourg.[30] On 24 and 26 August 1870, the Museum of Fine Arts was destroyed by fire, as was the Municipal Library housed in the Gothic former Dominican church, with its unique collection of medieval manuscripts (most famously the Hortus deliciarum), rare Renaissance books, archeological finds and historical artifacts. The gothic cathedral was damaged as well as the medieval church of Temple Neuf, the theatre, the city hall, the court of justice and many houses. At the end of the siege 10,000 inhabitants were left without shelter; over 600 died, including 261 civilians, and 3200 were injured, including 1,100 civilians.[31]
In 1871, after the end of the war, the city was annexed to the newly established German Empire as part of the Reichsland Elsass-Lothringen under the terms of the Treaty of Frankfurt. As part of Imperial Germany, Strasbourg was rebuilt and developed on a grand and representative scale, such as the Neue Stadt, or "new city" around the present Place de la République. Historian Rodolphe Reuss and Art historian Wilhelm von Bode were in charge of rebuilding the municipal archives, libraries and museums. The University, founded in 1567 and suppressed during the French Revolution as a stronghold of German sentiment,[citation needed] was reopened in 1872 under the name Kaiser-Wilhelms-Universität.
Strasbourg in the 1890s.
A belt of massive fortifications was established around the city, most of which still stands today, renamed after French generals and generally classified as Monuments historiques; most notably Fort Roon (now Fort Desaix) and Fort Podbielski (now Fort Ducrot) in Mundolsheim, Fort von Moltke (now Fort Rapp) in Reichstett, Fort Bismarck (now Fort Kléber) in Wolfisheim, Fort Kronprinz (now Fort Foch) in Niederhausbergen, Fort Kronprinz von Sachsen (now Fort Joffre) in Holtzheim and Fort Großherzog von Baden (now Fort Frère) in Oberhausbergen.[32]
Those forts subsequently served the French army (Fort Podbielski/Ducrot for instance was integrated into the Maginot Line[33]), and were used as POW-camps in 1918 and 1945.
Two garrison churches were also erected for the members of the Imperial German army, the Lutheran Église Saint-Paul and the Roman Catholic Église Saint-Maurice.
1918 to the present
A lost, then restored, symbol of modernity in Strasbourg : a room in the Aubette building designed by Theo van Doesburg, Hans Arp and Sophie Taeuber-Arp.
Following the defeat of the German empire in World War I and the abdication of the German Emperor, some revolutionary insurgents declared Alsace-Lorraine as an independent Republic, without preliminary referendum or vote. On 11 November 1918 (Armistice Day), communist insurgents proclaimed a "soviet government" in Strasbourg, following the example of Kurt Eisner in Munich as well as other German towns. French troops commanded by French general Henri Gouraud entered triumphantly in the city on 22 November. A major street of the city now bears the name of that date (Rue du 22 Novembre) which celebrates the entry of the French in the city.[34][35][36] Viewing the massive cheering crowd gathered under the balcony of Strasbourg's town hall, French President Raymond Poincaré stated that "the plebiscite is done".[37]
In 1919, following the Treaty of Versailles, the city was annexed by France in accordance with U.S. President Woodrow Wilson's "Fourteen Points" without a referendum. The date of the assignment was retroactively established on Armistice Day. It is doubtful whether a referendum in Strasbourg would have ended in France's favour since the political parties striving for an autonomous Alsace or a connection to France accounted only for a small proportion of votes in the last Reichstag as well as in the local elections.[38] The Alsatian autonomists who were pro French had won many votes in the more rural parts of the region and other towns since the annexation of the region by Germany in 1871. The movement started with the first election for the Reichstag; those elected were called "les députés protestataires", and until the fall of Bismarck in 1890, they were the only deputies elected by the Alsatians to the German parliament demanding the return of those territories to France.[39] At the last Reichstag election in Strasbourg and its periphery, the clear winners were the Social Democrats; the city was the administrative capital of the region, was inhabited by many Germans appointed by the central government in Berlin and its flourishing economy attracted many Germans. This could explain the difference between the rural vote and the one in Strasbourg. After the war, many Germans left Strasbourg and went back to Germany; some of them were denounced by the locals or expelled by the newly appointed authorities. The Saverne Affair was vivid in the memory among the Alsatians.
In 1920, Strasbourg became the seat of the Central Commission for Navigation on the Rhine, previously located in Mannheim, one of the oldest European institutions. It moved into the former Imperial Palace.
When the Maginot Line was built, the Sous-secteur fortifié de Strasbourg (fortified sub-sector of Strasbourg) was laid out on the city's territory as a part of the Secteur fortifié du Bas-Rhin, one of the sections of the Line. Blockhouses and casemates were built along the Grand Canal d'Alsace and the Rhine in the Robertsau forest and the port.[40]
Between the German invasion of Poland on 1 September 1939 and the Anglo-French declaration of War against the German Reich on 3 September 1939, the entire city (a total of 120,000 people) was evacuated, like other border towns as well. Until the arrival of the Wehrmacht troops mid-June 1940, the city was, for ten months, completely empty, with the exception of the garrisoned soldiers. The Jews of Strasbourg had been evacuated to Périgueux and Limoges, the University had been evacuated to Clermont-Ferrand.
After the ceasefire following the Fall of France in June 1940, Alsace was annexed to Germany and a rigorous policy of Germanisation was imposed upon it by the Gauleiter Robert Heinrich Wagner. When, in July 1940, the first evacuees were allowed to return, only residents of Alsatian origin were admitted. The last Jews were deported on 15 July 1940 and the main synagogue, a huge Romanesque revival building that had been a major architectural landmark with its 54-metre-high dome since its completion in 1897, was set ablaze, then razed.[41]
In September 1940 the first Alsatian resistance movement led by Marcel Weinum called La main noire (The black hand) was created. It was composed by a group of 25 young men aged from 14 to 18 years old who led several attacks against the German occupation. The actions culminated with the attack of the Gauleiter Robert Wagner, the highest commander of Alsace directly under the order of Hitler. In March 1942, Marcel Weinum was prosecuted by the Gestapo and sentenced to be beheaded at the age of 18 in April 1942 in Stuttgart, Germany. His last words will be: "If I have to die, I shall die but with a pure heart". From 1943 the city was bombarded by Allied aircraft. While the First World War had not notably damaged the city, Anglo-American bombing caused extensive destruction in raids of which at least one was allegedly carried out by mistake.[42] In August 1944, several buildings in the Old Town were damaged by bombs, particularly the Palais Rohan, the Old Customs House (Ancienne Douane) and the Cathedral.[43] On 23 November 1944, the city was officially liberated by the 2nd French Armoured Division under General Leclerc. He achieved the oath that he made with his soldiers, after the decisive Capture of Kufra. With the Oath of Kuffra, they swore to keep up the fight until the French flag flew over the Cathedral of Strasbourg.
Many people from Strasbourg were incorporated in the German Army against their will, and were sent to the eastern front, those young men and women were called Malgré-nous. Many tried to escape from the incorporation, join the French Resistance, or desert the Wehrmacht but many couldn't because they were running the risk of having their families sent to work or concentration camps by the Germans. Many of these men, especially those who did not answer the call immediately, were pressured to "volunteer" for service with the SS, often by direct threats on their families. This threat obliged the majority of them to remain in the German army. After the war, the few that survived were often accused of being traitors or collaborationists, because this tough situation was not known in the rest of France, and they had to face the incomprehension of many. In July 1944, 1500 malgré-nous were released from Soviet captivity and sent to Algiers, where they joined the Free French Forces. Nowadays history recognizes the suffering of those people, and museums, public discussions and memorials have been built to commemorate this terrible period of history of this part of Eastern France (Alsace and Moselle). Liberation of Strasbourg took place on 23 November 1944.
In 1947, a fire broke out in the Musée des Beaux-Arts and devastated a significant part of the collections. This fire was an indirect consequence of the bombing raids of 1944: because of the destruction inflicted on the Palais Rohan, humidity had infiltrated the building, and moisture had to be fought. This was done with welding torches, and a bad handling of these caused the fire.[44]
In the 1950s and 1960s the city was enlarged by new residential areas meant to solve both the problem of housing shortage due to war damage and that of the strong growth of population due to the baby boom and immigration from North Africa: Cité Rotterdam in the North-East, Quartier de l'Esplanade in the South-East, Hautepierre in the North-West. Between 1995 and 2010, a new district has been built in the same vein, the Quartier des Poteries, south of Hautepierre.
In 1958, a violent hailstorm destroyed most of the historical greenhouses of the Botanical Garden and many of the stained glass windows of St. Paul's Church.
In 1949, the city was chosen to be the seat of the Council of Europe with its European Court of Human Rights and European Pharmacopoeia. Since 1952, the European Parliament has met in Strasbourg, which was formally designated its official 'seat' at the Edinburgh meeting of the European Council of EU heads of state and government in December 1992. (This position was reconfirmed and given treaty status in the 1997 Treaty of Amsterdam). However, only the (four-day) plenary sessions of the Parliament are held in Strasbourg each month, with all other business being conducted in Brussels and Luxembourg. Those sessions take place in the Immeuble Louise Weiss, inaugurated in 1999, which houses the largest parliamentary assembly room in Europe and of any democratic institution in the world. Before that, the EP sessions had to take place in the main Council of Europe building, the Palace of Europe, whose unusual inner architecture had become a familiar sight to European TV audiences.[45] In 1992, Strasbourg became the seat of the Franco-German TV channel and movie-production society Arte.
In 2000, a terrorist plot to blow up the cathedral was prevented thanks to the cooperation between French and German police that led to the arrest in late 2000 of a Frankfurt-based group of terrorists.
On 6 July 2001, during an open-air concert in the Parc de Pourtalès, a single falling Platanus tree killed thirteen people and injured 97. On 27 March 2007, the city was found guilty of neglect over the accident and fined €150,000.[46]
In 2006, after a long and careful restoration, the inner decoration of the Aubette, made in the 1920s by Hans Arp, Theo van Doesburg, and Sophie Taeuber-Arp and destroyed in the 1930s, was made accessible to the public again. The work of the three artists had been called "the Sistine Chapel of abstract art".
Architecture
Strasbourg, Cathedral of Our Lady
The city is chiefly known for its sandstone Gothic Cathedral with its famous astronomical clock, and for its medieval cityscape of Rhineland black and white timber-framed buildings, particularly in the Petite France district or Gerberviertel ("tanners' district") alongside the Ill and in the streets and squares surrounding the cathedral, where the renowned Maison Kammerzell stands out.
Notable medieval streets include Rue Mercière, Rue des Dentelles, Rue du Bain aux Plantes, Rue des Juifs, Rue des Frères, Rue des Tonneliers, Rue du Maroquin, Rue des Charpentiers, Rue des Serruriers, Grand' Rue, Quai des Bateliers, Quai Saint-Nicolas and Quai Saint-Thomas. Notable medieval squares include Place de la Cathédrale, Place du Marché Gayot, Place Saint-Étienne, Place du Marché aux Cochons de Lait and Place Benjamin Zix.
Maison des tanneurs.
In addition to the cathedral, Strasbourg houses several other medieval churches that have survived the many wars and destructions that have plagued the city: the Romanesque Église Saint-Étienne, partly destroyed in 1944 by Allied bombing raids, the part Romanesque, part Gothic, very large Église Saint-Thomas with its Silbermann organ on which Wolfgang Amadeus Mozart and Albert Schweitzer played,[49] the Gothic Église protestante Saint-Pierre-le-Jeune with its crypt dating back to the seventh century and its cloister partly from the eleventh century, the Gothic Église Saint-Guillaume with its fine early-Renaissance stained glass and furniture, the Gothic Église Saint-Jean, the part Gothic, part Art Nouveau Église Sainte-Madeleine, etc. The Neo-Gothic church Saint-Pierre-le-Vieux Catholique (there is also an adjacent church Saint-Pierre-le-Vieux Protestant) serves as a shrine for several 15th-century wood worked and painted altars coming from other, now destroyed churches and installed there for public display. Among the numerous secular medieval buildings, the monumental Ancienne Douane (old custom-house) stands out.
The German Renaissance has bequeathed the city some noteworthy buildings (especially the current Chambre de Commerce et d'Industrie, former town hall, on Place Gutenberg), as did the French Baroque and Classicism with several hôtels particuliers (i.e. palaces), among which the Palais Rohan (1742, now housing three museums) is the most spectacular. Other buildings of its kind are the "Hôtel de Hanau" (1736, now the city hall), the Hôtel de Klinglin (1736, now residence of the préfet), the Hôtel des Deux-Ponts (1755, now residence of the military governor), the Hôtel d'Andlau-Klinglin (1725, now seat of the administration of the Port autonome de Strasbourg) etc. The largest baroque building of Strasbourg though is the 150 m (490 ft) long 1720s main building of the Hôpital civil. As for French Neo-classicism, it is the Opera House on Place Broglie that most prestigiously represents this style.
Strasbourg also offers high-class eclecticist buildings in its very extended German district, the Neustadt, being the main memory of Wilhelmian architecture since most of the major cities in Germany proper suffered intensive damage during World War II. Streets, boulevards and avenues are homogeneous, surprisingly high (up to seven stories) and broad examples of German urban lay-out and of this architectural style that summons and mixes up five centuries of European architecture as well as Neo-Egyptian, Neo-Greek and Neo-Babylonian styles. The former imperial palace Palais du Rhin, the most political and thus heavily criticized of all German Strasbourg buildings epitomizes the grand scale and stylistic sturdiness of this period. But the two most handsome and ornate buildings of these times are the École internationale des Pontonniers (the former Höhere Mädchenschule, girls college) with its towers, turrets and multiple round and square angles[50] and the École des Arts décoratifs with its lavishly ornate façade of painted bricks, woodwork and majolica.[51]
Notable streets of the German district include: Avenue de la Forêt Noire, Avenue des Vosges, Avenue d'Alsace, Avenue de la Marseillaise, Avenue de la Liberté, Boulevard de la Victoire, Rue Sellénick, Rue du Général de Castelnau, Rue du Maréchal Foch, and Rue du Maréchal Joffre. Notable squares of the German district include: Place de la République, Place de l'Université, Place Brant, and Place Arnold
As for modern and contemporary architecture, Strasbourg possesses some fine Art Nouveau buildings (such as the huge Palais des Fêtes and houses and villas like Villa Schutzenberger and Hôtel Brion), good examples of post-World War II functional architecture (the Cité Rotterdam, for which Le Corbusier did not succeed in the architectural contest) and, in the very extended Quartier Européen, some spectacular administrative buildings of sometimes utterly large size, among which the European Court of Human Rights building by Richard Rogers is arguably the finest. Other noticeable contemporary buildings are the new Music school Cité de la Musique et de la Danse, the Musée d'Art moderne et contemporain and the Hôtel du Département facing it, as well as, in the outskirts, the tramway-station Hoenheim-Nord designed by Zaha Hadid.
Place Kléber
The city has many bridges, including the medieval and four-towered Ponts Couverts that, despite their name, are no longer covered. Next to the Ponts Couverts is the Barrage Vauban, a part of Vauban's 17th-century fortifications, that does include a covered bridge. Other bridges are the ornate 19th-century Pont de la Fonderie (1893, stone) and Pont d'Auvergne (1892, iron), as well as architect Marc Mimram's futuristic Passerelle over the Rhine, opened in 2004.
The largest square at the centre of the city of Strasbourg is the Place Kléber. Located in the heart of the city's commercial area, it was named after general Jean-Baptiste Kléber, born in Strasbourg in 1753 and assassinated in 1800 in Cairo. In the square is a statue of Kléber, under which is a vault containing his remains. On the north side of the square is the Aubette (Orderly Room), built by Jacques François Blondel, architect of the king, in 1765–1772.
Parks
The Pavillon Joséphine (rear side) in the Parc de l'Orangerie
The Château de Pourtalès (front side) in the park of the same name
Strasbourg features a number of prominent parks, of which several are of cultural and historical interest: the Parc de l'Orangerie, laid out as a French garden by André le Nôtre and remodeled as an English garden on behalf of Joséphine de Beauharnais, now displaying noteworthy French gardens, a neo-classical castle and a small zoo; the Parc de la Citadelle, built around impressive remains of the 17th-century fortress erected close to the Rhine by Vauban;[52] the Parc de Pourtalès, laid out in English style around a baroque castle (heavily restored in the 19th century) that now houses a small three-star hotel,[53] and featuring an open-air museum of international contemporary sculpture.[54] The Jardin botanique de l'Université de Strasbourg (botanical garden) was created under the German administration next to the Observatory of Strasbourg, built in 1881, and still owns some greenhouses of those times. The Parc des Contades, although the oldest park of the city, was completely remodeled after World War II. The futuristic Parc des Poteries is an example of European park-conception in the late 1990s. The Jardin des deux Rives, spread over Strasbourg and Kehl on both sides of the Rhine opened in 2004 and is the most extended (60-hectare) park of the agglomeration. The most recent park is Parc du Heyritz (8,7 ha), opened in 2014 along a canal facing the hôpital civil.