A U.S. Marine with the Combat Logistics Battalion 15, 15th Marine Expeditionary Unit, cleans up a training area aboard Camp Pendleton, Calif., March 6, 2015. The Marines made drinking water by running ocean water through a tactical water purification system during Amphibious Squadron/Expeditionary Unit Integration Training (PMINT). (U.S. Marine Corps photo by Cpl. Elize McKelvey/Released)

Dates are set out on dining tables for the 8th Annual U.S. Department of Agriculture (USDA) Iftar Celebration in the patio of the Whitten Building in Washington, D.C., on Tuesday, June 28, 2016. This year’s theme is “Working together for a better World: Reducing Food Waste at Home.” The celebration was sponsored by the USDA Center for Faith-Based and Neighborhood Partnerships, Initiative on Asian American and Pacific Islanders, Federal Asian Pacific American Council, Office of Diversity and Inclusion, and in partnership with Islamic Relief USA. Ramadan is the 9th month of the lunar calendar and is observed by Muslims around the world as a month of fasting, intensive prayer, sacrifices and worship. Throughout this holy month, Muslims fast during the day, abstaining from consuming food and water from dawn to sunset, and use this time to purify themselves spiritually.

Fasting reminds Muslims of the poverty and hunger suffered by many worldwide. It is a connection with those who are hungry not by choice, but through the many global factors that produce hunger – including natural disasters. Iftar is the meal when Muslims break their fast at sunset by eating dates, according to the Prophetic tradition. It is taken at the time of the call of the evening prayer, Maghrib. It is often done as a community with people gathering to break their fast together. Feeding someone Iftar is believed to be a form of charity. So at this charitable night tonight, we gather to break dates together grown in Mecca, California. USDA Media by Lance Cheung.

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

Water.

Restore your body's natural pH level with the Blue Mount alkaline water.

visit us www.bluemountro.com

© Copyright 2012 Francisco Aragão

© ALL RIGHTS RESERVED. Use without permission is illegal.

© TODOS OS DIREITOS RESERVADOS. Usar sem permissão é ilegal.

= = = = = = = = = = = = = = = = = = = = = = = =

 

Portuguese

Essa queimada é proposital para facilitar a colheita da cana. Uma prática ainda muito usada e criminosa.

 

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

 

A cana-de-açúcar é uma planta que pertence ao gênero Saccharum L.. Há pelo menos seis espécies do gênero, sendo a cana-de-açúcar cultivada um híbrido multiespecífico, recebendo a designação Saccharum spp. As espécies de cana-de-açúcar são provenientes do Sudeste Asiático. A planta é a principal matéria-prima para a fabricação do açúcar e álcool (etanol).

É uma planta da família Poaceae, representada pelo milho, sorgo, arroz e muitas outras gramas. As principais características dessa família são a forma da inflorescência (espiga), o crescimento do caule em colmos, e as folhas com lâminas de sílica em suas bordas e bainha aberta.

 

English

Sugarcane is any of several species of tall perennial true grasses of the genus Saccharum, tribe Andropogoneae, native to the warm temperate to tropical regions of South Asia, and used for sugar production.

They have stout jointed fibrous stalks that are rich in sugar, and measure two to six metres (6 to 19 feet) tall. All sugar cane species interbreed and the major commercial cultivars are complex hybrids.

Sugarcane belongs to the grass family (Poaceae), an economically important seed plant family that includes maize, wheat, rice, and sorghum and many forage crops. The main product of sugarcane is sucrose, which accumulates in the stalk internodes. Sucrose, extracted and purified in specialized mill factories, is used as raw material in human food industries or is fermented to produce ethanol. Ethanol is produced on a large scale by the Brazilian sugarcane industry.

Sugarcane is the world's largest crop by production quantity. In 2012, FAO estimates it was cultivated on about 26.0 million hectares, in more than 90 countries, with a worldwide harvest of 1.83 billion tons. Brazil was the largest producer of sugar cane in the world. The next five major producers, in decreasing amounts of production, were India, China, Thailand, Pakistan and Mexico.

The world demand for sugar is the primary driver of sugarcane agriculture. Cane accounts for 80% of sugar produced; most of the rest is made from sugar beets. Sugarcane predominantly grows in the tropical and subtropical regions, and sugar beet predominantly grows in colder temperate regions of the world. Other than sugar, products derived from sugarcane include falernum, molasses, rum, cachaça (a traditional spirit from Brazil), bagasse and ethanol. In some regions, people use sugarcane reeds to make pens, mats, screens, and thatch. The young unexpanded inflorescence of tebu telor is eaten raw, steamed or toasted, and prepared in various ways in certain island communities of Indonesia.

In India, between the sixth and fourth centuries BC, the Persians, followed by the Greeks, discovered the famous "reeds that produce honey without bees". They adopted and then spread sugar and sugarcane agriculture. A few merchants began to trade in sugar—a luxury and an expensive spice until the 18th century. Before the 18th century, cultivation of sugar cane was largely confined to India. Sugarcane plantations, like cotton farms, were a major driver of large human migrations in the 19th and early 20th century, influencing the ethnic mix, political conflicts and cultural evolution of various Caribbean, South American, Indian Ocean and Pacific island nations.

 

Wikipedia

  

Please attribute copyright © This is Engineering

 

For more images in the series, search "Lucy"

On Thursday, September 28, 2017, Orange County United Way (OCUW) awarded TeWinkle Middle School a hydration station as part of the organization’s Healthy Schools Initiative (HSI). Encouraging local students to choose healthier food and drinks while increasing their physical activity is United Way’s 10 year plan to increase the number of healthy youth by 1/3. Providing access to purified, great tasting temperature regulated water through the Hydration Station gives students a healthy alternative to sugar-sweetened beverages. It helps to increase students’ overall water consumption, which keeps them hydrated and improves their cognitive function. The HSI is a OCUW-led initiative that recognizes parent, teacher, student and the community working together as the best model to encourage the learning and practice of healthy lifestyles.

Purifying our drinking water became a challenge, as the pump clogged easily from the tinted iron content in the water. We learned that filtering it initially through handkerchiefs prolonged the action of the pump, before having to clean it again. We did resort to iodine pills, as well. Next time we'll remember to bring "Pristine", which is the Canadian version of a chlorine dioxide in droplet form.

 

Paddling Wabakimi Provincial Park, Ontario, Canada. July, 2010.

Buy Air Purifier Online at PetrimedCA Store in India

at Best Price with Free shipping and cash on delivery available here, Shop in Bulk and Single Order.

 

www.argan-cosmetic.com

 

100% Pure Argan Oil benefits:

 

Used for centuries in the beauty rituals of the mystical orient, Argan oil nourishes regenerates and revitalizes the skin while protecting it from dehydration and premature aging.

 

Exceptionally rich in vitamin E and antioxidants, it is a complete anti-age care that helps renew cell structure and reduces the appearance of fine lines and wrinkles.

 

For its high regenerative properties, Argan oil is has been proven to prevent stretch marks, help treat skin irritations such as acne, psoriasis and eczema and eliminate the signals produced by chickenpox, burns and scars.

 

Suitable for all skin types, Argan oil pampers sensitive skin, nourishes dry skin, purifies oily skin and balances mixed skin. Natural and authentic, it will leave your skin silky, soft with a younger look, while providing a great feeling of wellbeing.

 

A true treasure of nature that offers the most complete solution for the health and beauty of your face and body!

 

Our Argan oil is certified ECOCERT which guarantees an extra virgin and 100% PURE Argan oil.

 

Each bottle is elegantly wrapped in an organza bag and carries a booklet explaining the benefits and uses of argan oil.

 

Discover the multiple benefits of this precious extract also called “the liquid gold” of Morocco:

 

- Defends the skin against premature aging and dryness

- Nourishes, moisturizes and regenerates the skin

- Facilitates cell renewal, stimulates intracellular oxygenation and improves the skin's elasticity

- Reduces appearance of fine lines, wrinkles and stretch marks

- Treats skin irritations, acne, psoriasis, eczema, burns and chickenpox

- Softens the skin of pregnant women and prevents stretch marks

- Regenerates the skin and helps heal scars and burns

- Softens, revitalizes and protects the skin from external factors (cold, heat, pollution, stress)

- Excellent for hair treatments

- Revitalizes and fortifies dry and damaged hair restoring its natural shiny glow, and treats possible hair loss

- Strengthens split and broken nails, while protecting them against external aggressions

- Nourishes, softens and protects the baby's delicate skin

 

Results

Our certified Argan oil has been proven to reduce the appearance of fine lines and wrinkles, provide skin elasticity, prevent stretch marks and improve the general health and vitality of our skin.

After a few applications, skin contours are tonified, skin imperfections are reduced, and skin problems resolved. The skin becomes smooth and elastic with a healthy radiance.

  

Long ago, my garage harboured a machine, my family insisted upon calling a “car”. Often, I had heard others referring to it in similar terms. That set me thinking, that perhaps, there is some mechanical flaw in my critical approach towards the object. But for the life of me, I could not figure out what misdeeds I had committed in my life, that led to my sheer misfortune of inheriting it one day. It was awarded to me by my respectable elders, who found other respectable means of transport for themselves, and crowned me the Queen of Red Starlet. Yes it was a Starlet and it was oh, so red!

 

Created years before I was born, the glorious beauty’s each and every inch produced frighteningly, unearthly sounds when made to move. None of the lights, except one headlight shone despairingly, through the hazardous streets of Lahore. The indicators worked, but did not show on the outside since the lights were broken. I only heard a tick tick noise, and decided to be content with that. Each window presented its unique individual problem while opening or shutting. The door handles were missing, so one had to search wildly for a place to clutch at the doors, to get inside or out. Anyway, the wipers worked perfectly, until, one day, the rod of the wiper got stuck in the cord of my hand bag. As I switched enthusiastically to the second gear, it broke. I received a scolding worthy of having caused damage to a Limo. Despite the fact that everything else was out of working order, the one thing I broke was something no one could forget for weeks.

 

During the day, I looked like a total idiot driving around town. In my heart, I felt like a dedicated soldier, destined to fulfill an impossible mission. During the night, I zoomed here and there, with only one eye sparkling at everyone; deep inside, I felt morally guilty. When I wore sun glasses, I looked like a thief on the run, after having stolen something very precious. The point is, I lost all my style, my poise, my grace and my repute. At that point, my dearest brother offered to have it painted for the hundredth time. When he brought it back, it looked like a tomato! It was reddish orange! I was struck. The next day as I drove it to college, I looked like a tomato sitting in another tomato. My face was the same colour as that of the machine. When the tomato drove the tomato back home, I made my decision: I’d sell it and get myself anything else. Even a blue Vespa Scooter would be a welcome change. I imagined myself riding the scooter wearing long shiny black leather boots and black cat style sun glasses.

 

Surprisingly, my mother promised to buy me a new Mehran. Frankly, a Suzuki Mehran never seemed to me to be much of a car ever, so I pestered her to buy me a second hand Swift, which is a full inch or two bigger. She agreed. Then the devil inside me sprang to life and convinced me that only a Margalla was meant for me. I enlightened my mother on the subject, and she enlightened me right back, that I cannot have that car, even if I hang upside down. Or in her words "Chahay ultee latak jaa"

 

But it seems my stars were shining bright as one day, she gave in. I kissed her feet and promised never to leave the heaven there. This she did not like even a bit. I believe I am the punishment for all her sins. She is pious enough to have done without me, yet I will purify her soul anyway. I jumped about like an excited electron, until, I received a big blow on my head and sank back to my own shell. My ancient wicked witch sister, put her foot down and declared that I was too young for a respectable car. Then they teemed up and gave all sorts of excuses, like I wouldn’t be able to drive it, I wouldn’t be able to park it. I will smash it in another car (with me inside). A tree will fall on it (with me inside, since it was a given I would never let it out of my sight, I would even sleep in it). Lightening will strike upon it (with me inside) and if it escapes all of this someone will definitely steal it (with me inside!!) Oh what a shock! For the car burglar, of course! I, grudgingly agreed to settle for a very old Swift so that no one would steal it and more importantly I wouldn’t have to sleep in it.

 

It was quite an ordeal. For months I was car-less. A good buy was not surfacing. Finally one day a guy showed up with a car, I decided to buy. When we were about to pay, the wicked witch sister appeared again and said that a second hand car was a bad idea, a smaller one but a new one was the right choice. After some more months of sheer agony, and having lost much of my hair due to tension, eventually, we got to the point of buying a new Mehran. That’s when some other relative spoke and said, “What’s the point of buying a 1994 model, when 1995 is only around the corner?” I pulled out the remaining hair from my head myself!

 

A car dealer said that my Mehran should arrive in December. I asked , “What? This December?” and he said, “Perhaps in Jan or could be even Feb.” I assumed the rest myself: perhaps in March, April, May or perhaps not at all. Waiting that long, and that too, not for a car, but a mere excuse of a car was tragic. I sat in the famous posture of Allama Iqbal, wondering if I was, after all, better off with the loyal old tomato!

 

Church guide

HISTORY

(Pictures you can see by clicking on the link at the end of the page!)

Church and monastery were built by Father Anton Maria Schwartz as first branch of the by him foundet Kalsantiner congregation (Congregazione degli Operai Cristiani di San Giuseppe Calasanzio) for create another center of his apostolate of workers and apprentices. The consecration of the building site situated in a rural location and the laying of the foundation stone took place on 15 September, 1896.

Construction began in the spring of 1897 according to plans by architect Ignaz Drapala under construction director Josef Schandl. Estimated construction cost: 70,000 guilders. In June 1897, the tower was completed and the consecration of the tower cross could be made. On 17 August 1897 were raised donated three bells and the next day for the first time rung. End of August 1897, the church was completed. Donations enabled the establishment of the church. In September, the altars were erected and the church windows inserted. Furthermore, the movement has been delivered and the dials of the church clock mounted on three sides of the tower .

The new church was on 24 October 1897 consecrated by the archbishop and general vicar Eduard Angerer "in honor of the St. Joseph the Adoptive Father and St. Joseph Calasanctius". 1898 then again, could due to donations a Way of the Cross for the church, a Sacred Heart and Immaculate Heart Statue and the Pieta and the crib (supplemented Christmas 1902) be purchased. Pieta and crib are still existing today.

To the Christmas 1900, the church received after various emergency instruments an organ from the Vienna Orgelbauanstalt (organ building institute) Swoboda & Brauner, Op. 78, 9 speaking stops, 2 manuals and pedal. From later records is indicated that this organ underwent changes in 1920 and 1928 (?). It was rebuilt by the company Kauffmann.

1912 was a structural extension of the church space to the west. In 1918, due to the war were confiscated the bells and organ pipes.

In July 1919, the repainting of the church was started by the academic painters Kastner (uncle and nephew ) and by the decorative painter Wodicka the church walls and ceiling of the presbytery furbishing with paintings according to Biblical scenes (the life of St. Joseph) in the style of the Nazarener ( the consecration took place on 4 December by 1921 prelate Sedlacek in presence of Pater General Anton Maria Schwartz). The costs amounted to 300,000 crowns.

During this period, the altars were re-gilded and statues and the Stations of the Cross restored. In addition, the north wall had to be reorganized due to moisture damage.

1923 again two new bells could be acquired, which were consecrated by Bishop Dr. Kamprath. In 1935, the monastery church became a parish church .

The bomb hit on 4 April 1945 destroyed the interior of the church, furthermore, the organ and all furnishings except for the statues of St. Joseph and St. Anthony as well as the Pieta. The reconstruction was begun by city builder and architect engineer Josef Wöber and architect Anton Lorenz in June/July 1945. The total cost of the renovation after 1945 amounted just under 120,000, - Schillings. In the course of the rebuilding the church received the of oak wood assembled coffered ceiling as well as the side altarpieces "Mary, Help of Christians" and "St. Joseph Calasanz". In April 1947, new pews were installed. The new Stations of the Cross were completed in 1948. 1950 received the Marian altar a new glass window.

On 21 December 1952, the by organ builder Kauffmann newly erected organ for which about 20% of the material of the old organ pipes could be used has been consecrated by Father General Franz Stiletz. The apse wall was painted with depictions of angels in 1953. In 1954 the windows were manufactured and used for the choir loft. With the consecration of three new - this very day, still sounding - Bells ("Joseph" - "Angelus" - and "Mary" bell) 29 April 1956 by prelate Joseph Wagner was happening a provisional completion of construction activities. In the summer of 1968 were the with conglomerate stone slabs provided communion rail and the two massive ambones and the high altar, which was replaced by a people's altar in the course of the liturgical reform of the Second Vatican Council removed.

In May 1970, an oil-fired warm air heating system was installed. The painting of the sanctuary took place in spring 1977.

1984, again was made a re-draining of wet walls by installing an osmosis-drying plant, but it did not bring the expected success.

In the same year the church received a new organ from the organ building workshop Friedrich Heftner, Krems, which made it necessary the under the center of the organ loft situated outputs of the hot air heating on the side of the gallery to move. The organ was on the eve of the feast of Christ the King, Saturday 24, 1984, by Archbishop Dr. Franz Jachym in a solemn prayer service followed by a concert organ (Elfriede Stadlmann, titular organist of St. Anna Baumgarten), consecrated.

A renovation of the church facade was made ​​in 1985. In the interior, there was a change in 1985: the existing ordinary people altar was replaced by a slightly more high-quality one from the parent church. The years 1995 and 1996 brought after long intensive deliberations the long since become necessary extensive refurbishment of the Church: The drainage of the north and east walls through wall perforation and insertion of insulation plastic plates, after the removal of the old heating an underfloor heating has been installed. There were also changes in the presbytery the altar tables of the two side altars being replaced by brackets and a modification to the altar steps system in the original form was made; the design of the walls and a new facility - mostly from pear wood, partially gilt and of marble stone (baptismal font and altar plate) - designed by Thomas Resetarits, the restoration of the statue of St. Joseph by Leopold Pfisterer, and the general cleaning of the organ. The under Father P. Joseph Schmutz in 1968 acquired five glass chandeliers were refurbished and by a further luster faithfully supplemented (Helmut Scheer). Furthermore, the of the Heritage Office as worthy of preservation qualified nave tiles were before digging in the earth carefully removed, purified, and faithfully re-laid.

The total cost of the renovation amounted to 4.9 million Schillings.

On 15 September 1996 - exactly 100 years after the groundbreaking ceremony - the "new" church was opened in the solemn consecration of the altar fair with Vicar Bishop Dr. Anton Berger.

During the summer months of 2001 the bell tower and facade of the church was renovated attaching according to the original draft the words "Ite ad Joseph" ("Go to Joseph").

The although from the street not visible but highly in need of renovation rear facade of the church was renovated in the fall of 2005.

In Advent 2007, the damaged roofing of the tower was renewed. The newly gilded tower cross was attached and on Sunday, "Gaudete", on 16 December 2007, solemnly consecrated. On the occasion of the jubilee year "10 years of beatification" of Father Anton Maria Schwartz, a niche was exposed for the erection of a memorial next to the right side of the altar. On Sunday, the 21 October 2008, this "Father Schwartz niche" and the commissioned painting with the portrait of the Beatified was during a festive worship by Pastor Eric P. Bernard consecrated.

BUILDING

The hall structure is incorporated into the compound of roads, it has forms of Neo-Renaissance with right closed choir in the west choir and an easterly attached middle facade tower. The triaxial facade with shallow, gable-topped central projection shows windows on the upper floor with rich Neo-Renaissance framings (cherubs), a tower top with segment-curved over roofed windows, watches and a pediment crown as well as an onion dome. Interior: Spacious high hall room with vigorous retracted rectangular choir. Nave with dominant wood coffered ceiling from 1945 /46.

Wall structuring by semicircular Blendarkatur (blind arcating) with layered pilasters and strong cornices. Easterly is a shallow, groin under-vaulted organ loft with three-part arcature. Westerly (room extension circa 1912) we see a bevel to the choir with arched windows in recessed wall boxes. The choir has lateral, into the tunnel vault raised arched windows.

(Sources: Dehio manual Vienna, Kalasantinerblätter , Festschrift " Kalasantinerkollegium St. Joseph - the first 100 years " , parish news from the Reinlgasse )

www.sankt-josef.at/kirchenfuhrer/

Series ZYD oil purifier can be used as independent vacuum source with functions of vacuum drying and vacuum oiling.

 

Application:

The machine can remove the water, gas and impurities in insulation oil high-efficiently, increasing the pressure force and quality of oil, make sure the electric device running safely. The machine is mainly used for electric power department and industries to deal with various oils such as transformer oil, mutual oil, switch oil and so on. The machine is especially for purifying the insulation oil in all kinds of large power equipments that are above 110KV, especially for the altitude is over 500 meters.

 

Related Website:

www.oilrenew.com

www.leizeyan.com

oil-recycle-sys.diytrade.com

www.ec51.com/yolanda86123/

yolanda86123.en.ec21.com

yolanda86123.bossgoo.com

www.zhongnengcq.cn

Oil Filtration Oil Purifier Oil Purification Used Oil Recycling Transformer Oil Purifier Lube Oil Purifier Hydraulic Oil Purification Vacuum Oil Dehydration Turbine Oil Purification Insulating Oil Dehydrator

   

Gray Knight Purifier Knight of the Flame with N\F Falchions, i really like that extra attack

Lickitung was originally to be called Tonguetyd but this changed before the release of the English versions of Pokémon Red and Blue.

Even though it was repeatedly stated to attack using licks, it was not able to learn Lick until Generation II.

Prior to Generation IV, Lickitung can learn Rollout by TM04 during Generation II, or when purified in Pokémon XD or tutored the move in Pokémon Emerald. In Generation IV, Lickitung needs to know the move Rollout to evolve into Lickilicky. This makes Lickitung the only generation I Pokemon that can meet the prerequisites for evolving to it's next form, but won't. Its Red/Blue and LeafGreen Pokédex data compares Lickitung's extensible tongue to that of a chameleon, a real-world lizard. For fans of the show, Lickitung was spelled "Likitung" in the Kanto Pokemon rap. It may have been based on any number of lizards with extending tongues, particularly the blue-tongued skink or maybe even chameleons. It also shares traits with anteaters. Lickitung could also be an iguanodon, as it shares its characteristic "thumbs" with it.

Pūjā is a prayer ritual performed by Hindus to host, honour and worship one or more deities, or to spiritually celebrate an event. Sometimes spelled phonetically as Pooja or Poojah, it may honour or celebrate the presence of special guest(s), or their memories after they pass away. The word Pūjā (Devanagari: पूजा) comes from Sanskrit, and means reverence, honour, homage, adoration, and worship. Puja rituals are also held by Buddhists, Jains and Sikhs.

 

In Hinduism, puja is done on a variety of occasions, frequency and settings. It may include daily puja done in the home, to occasional temple ceremonies and annual festivals, to few lifetime events such as birth of a baby or a wedding, or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory; it may be a routine daily affair for some Hindus, periodic ritual for some, and infrequent for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.

 

Puja varies according to the school of Hinduism. Within a given school, puja may vary by region, occasion, deity honored, and steps followed. In formal Nigama ceremonies, a fire may be lit in honour of deity Agni, without an idol or image present. In contrast, in Agama ceremonies, an idol or image of deity is present. In both ceremonies, a diya or incense stick may be lit while a prayer is chanted or hymn is sung. Puja is typically performed by a Hindu worshipper alone, though sometimes in presence of a priest who is well versed in procedure and hymns. In temples and priest-assisted event puja, food, fruits and sweets may be included as offerings to the deity, which, after the prayers, becomes prasad - blessed food shared by all present at the puja.

 

Both Nigama and Agama puja are practiced in Hinduism in India. In Hinduism of Bali Indonesia, Agama puja is most prevalent both inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia.

 

ETYMOLOGY

Puja (Sanskrit: पूजा) is an ancient word, with unclear origins. Joshi claims the word puja was first used in vedic times when Sūtra were composed, to describe prayers and worship before yajna or homa - fire deity, Agni. Charpentier suggests the origin of the word Puja may lie in the Dravidian languages. Two possible Tamil roots have been suggested: Poosai "to smear with something" and Poochei "to do with flowers".

 

ORIGNS

According to scholars, one of the earliest mentions of Pūjā is in the Grihya Sutras, which provide rules for domestic rites. These Sutras, dated to be about 500 BC, use the term puja to describe the hospitality to honor priests who were invited to one’s home to lead rituals for departed ancestors. As Hindu philosophy expanded and diversified, with developments such as the bhakti movement, the vedic puja ritual were modified and applied to the deities. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja (deva pūjā). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued, the choice left to the Hindu.

 

As a historical practice, Pūjā in Hinduism, has been modeled around the idea of hosting a deity, or important person, as an honored and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the Rāmāyaṇa that the word pūjā referred to the hospitable reception of guests and that the things offered to guests could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or pañcamahāyajña recorded in the Gṛhyasūtra texts (for this literature, see Kalpa). The development of pūjā thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century.

 

SIGNIFICANCE OF PUJA

In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during a Vedic puja, according to Wade Wheelock, is:

 

Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;

O Indra, bring treaures with your right hand;

O Agni grant the enjoyments of a good household;

Give (us) vigor, wealth in cattle, and possession of good horses.

- ÄsvSü

 

In contrast to Vedic pujas, the significance of deity pujas shifted from petitions and external goals to the experience of oneness with the deities and their spiritual essence. It became a form of yoga whose final result aimed to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, for many people, puja continued to be a vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. In the structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja.

 

Zimmer relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, claims Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of the deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of yoga of spirit and emotions.

 

Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else.

 

TEMPLE PUJA

Temple (Mandir) pūjā is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or pujari. In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple pujas vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At a temple puja, there is often less active participation, with the priest acting on behalf of others.

 

ELABORATE PUJA

A full home or temple puja can include several traditional upacaras or "attendances". The following is an example puja; these steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted. In this example, the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, hymns and food are offered to the deity, after an expression of love and respect the host takes leave and with affection expresses good bye to the deity. Indologist Jan Gonda has identified 16 steps (shodasha upachara) that are common in all varieties of puja:

 

1. Avahana (“invocation”). The deity is invited to the ceremony from the heart.

2. Asana. The deity is offered a seat.

3. Padya. The deity’s feet are symbolically washed.

4. Water is offered for washing the head and body

5. Arghya. Water is offered so the deity may wash its mouth.

6. Snana or abhisekha. Water is offered for symbolic bathing.

7. Vastra (“clothing”). Here a cloth may be wrapped around the image and ornaments affixed to it.

8. Upaveeda or Mangalsutra. Putting on the sacred thread.

9. Anulepana or gandha. Perfumes and ointments are applied to the image. Sandalwood paste or kumkum is applied.

10. Pushpa. Flowers are offered before the image, or garlands draped around its neck.

11. Dhupa. Incense is burned before the image.

12. Dipa or Aarti. A burning lamp is waved in front of the image.

13. Naivedya. Foods such as cooked rice, fruit, clarified butter, sugar, and betel leaf are offered.

14. Namaskara or pranama. The worshipper and family bow or prostrate themselves before the image to offer homage.

15. Parikrama or Pradakshina. Circumambulation around the deity.

16. Taking leave.

 

Sometimes additional steps are included:

1. Dhyana (“Meditation”). The deity is invoked in the heart of the devotee.

2. Acamanıya. Water is offered for sipping.

3. Aabaran. The deity is decorated with ornaments.

4. Chatram. Offering of umbrella.

5. Chamaram Offering of fan or fly-whisk (Chamara).

6. Visarjana or Udvasana. The deity is moved from the place.

 

There are variations in this puja method such as:

1. Pancha upachara pooja (puja with 5 steps).

2. Chatushasti upachara puja (puja with 64 steps).

 

The structure of elaborate puja also varies significantly between temples, regions and occasions.

 

QUICK PUJA

A quick puja has the same structure as acts ordinary people would perform for a quick reception, hospitality and affectionate interaction with a beloved guest. First the deity is greeted, acknowledged by name and welcomed, sometimes with a diya or lighted incense stick. The devotee proceeds to connect with the spiritual manifestation by meditating (a form of darshan), or chanting hymns and mantras, then personal prayers follow. After prayer is finished, the spiritual visitor as guest is affectionately thanked and greeted good bye. A quick meditative puja is sometimes offered by some Hindus without an idol or image. According to Fuller, Hindu texts allow flexibility and abbreviated puja according to occasion, needs and personal preferences.

 

PUJA IN BALINESE HINDUISM

In Hinduism of Bali Indonesia, puja is sometimes called Sembahyang. The word originates from two words in old Javanese: sembah and hyang. Sembah means to respect and bow down; Hyang means divine, God/Shang Hyang Widhi, holy man, and ancestors. So to pray means to respect, bow down, surrender to the divine and ancestors.

 

Sembahyang (Puja) is an obligation for Balinese Hindus, the prayers and hymns are derived from the Vedas. A family typically offers prayers everyday, with Kewangen and other offerings. Kewangen means aromatic, and it is made from leaves and flowers in form of auspicious Vedic symbols. Balinese use kewangen to worship the divine, both in form of Purusha (soul) and Pradana (body). As with India, Balinese make offerings, including symbolic inclusion of fire, incense and mantras.

 

GURU PUJA

In the case of great spiritual masters, there is also a custom to perform puja for a living person. Gurus are sometimes chosen as objects of puja and honored as living gods or seen the embodiment of specific deities. Gurus are sometimes adorned with symbolic clothes, garlands and other ornaments, and celebrated with incense, washing and anointing their feet, giving them fruits, food and drinks and meditating at their feet, asking for their blessing.

 

PUJA AS A SOCIAL, HUMAN RIGHTS EVENT

As with Church services in Christianity, Pūjā in Hinduism has served as a means for Hindu communities outside India to gather, socialize, discover new friends and sometimes discuss ways to address social discrimination of Hindus. For example, Marion O'Callaghan reports that the Hindu diaspora brought as indentured laborers to Trinidad by the British colonial government, suffered discriminatory laws that did not recognize traditional Hindu marriages or inheritance rights of children from a traditional Hindu marriage, nor did the non-Hindu majority government allow pyre cremation or construction of crematorium. These Hindu rituals were considered pagan and uncivilized. Pujas offered a way for Hindus to meet, socially organize and petition their human rights. Over time, pujas became as much as social and community recreational event, as a religious event.

 

CRITIQUE OF PUJA IN THE PURVA MIMAMSAKA SCHOOL

Although pūjā is accepted as a valid religious activity by Hindus at large, it has long been criticised by Mīmāṃsā thinkers. The foundational work of this school is the Karmamīmāṃsāsūtra or "Aphorisms for Enquiry into the Act," composed by Jaimini. The earliest surviving commentary is by Śabara who lived around the end of the fourth century. Śabara's commentary, known as Śabarabhāṣya holds pride of place in Mīmāṃsā in that Sabara's understanding is taken as definitive by all later writers. In his chapter entitled Devatādikaraṇa (9 : 1: 5: 6-9), Śabara examines the popular understanding of the gods and attempts to refute the belief that they have material bodies, are able to eat the offerings made to them, and are capable of being pleased and so able to reward worshippers. Basing himself on the Vedas (he refused to accept the Mahābhārata, Purāṇa texts or even the Smṛti literatures as valid sources of authority), Śabara concludes that the gods are neither corporeal nor sentient and thus unable to enjoy offerings or own property. For this he appeals to empirical observation, noting that offerings do not decrease in size when given to the gods; any decrease is simply due to exposure to the air. Likewise he argues that substances are offered to gods not according to the wishes of the gods, but that "what is vouched for by direct perception is that the things are used according to the wishes of the temple servants (pratyakṣāt pramāṇāt devatāparicārakāṇām abhiprāyaḥ). In the course of his discussion, Śabara's asserts that "there is no relation between the case of guests and the sacrificial act." This incidental remark provides sound historical proof that pūjā was built on analogy with atithi, the ancient Vedic tradition of welcoming guests. What Śabara is maintaining is that this analogy is not valid. While the Mīmāṃsakas continued to maintain this interpretation for centuries, their defeat in debate at the hands of Śaṅkarācārya led to theirs being a minority view. It is a remarkable testament to the plurality and tolerance of Indian civilization that Mīmāṃsakas flourished even into the 17th century, as evidenced by the commentaries of Nīlakaṇṭha.

 

REGIONAL NAMES

Puja, sometimes spelled pooja, is called பூஜை in Tamil, and bucha (บูชา) in Thai.

 

WIKIPEDIA

Description

The superior ingredients in California Baby® Diaper Rash Cream work together to heal diaper rash and to prevent new diaper rash from occurring by creating a moisture barrier-without chemicals-between baby's bottom and the chemical irritants found in most disposable diapers, not to mention urine and...you know.

Our all-natural, food-grade diaper rash cream includes ingredients such as ultra-purified lanolin, vitamin-grade zinc (12%) and vitamin E, in addition to organic tea tree and aloe vera. California Baby® Diaper Rash Cream contains our proprietary Calming™ aromatherapy blend which includes French lavender, known for its soothing and healing properties.

Features

♦ Contains organic and sustainably grown ingredients

♦ Flip-top cap for quick and easy, one-handed use.

♦ Water-resistant

♦ Rich and creamy

♦ Our Diaper Rash Cream is made with ultra-purified lanolin, instead of the more typical mineral oil found in diaper rash ointments, to create a moisture barrier

♦ May be used on moist red rashes

♦ May be used at every diaper change to insure diaper rash protection

♦ When a severe diaper rash is present, wash with our Non-Burning & Calming™ Diaper Area Wash and follow with Diaper Rash Cream Moms swear, "It works to cure diaper rash!"

 

IDR 200,000

"Eco Smart is providing Air Purifiers,Water Purifiers & Solar Power System.These products are beneficial for everyone. Eco Smart brings you the most complete line of Indoor Air Purifiers with most advanced technologies for Residential, Commercial and Industrial applications.For more information visit www.ecosmart-intl.com

1st Floor, Al Riqqa Building,

Near Clock Tower, Deira,

Dubai, U.A.E.

Phone: +971 4 2669986

E-mail: dubai@ecosmart-intl.com"

 

Royal Air Purifier

Giek_1 is doing a hell of fashion

NAHARO Motor Air Purifier

Painted/Photographed by Jay Adan

Truth and dare

Peeling back the skin

Acid wash

Ghost white

Ultra clean

Wanna be skeleton

Clear eyes

Diamond eyes

Strip the paste of mine

My sweet turpentine

 

*excerpt from Purify - Metallica*

Painted/Photographed by Jay Adan

This is the latest gadget. As the air quality goes down, I need something to secure our health. So here it is.

Taiwan.Estos hombres con este peculiar sombrero se encuentran en la entrada de algunos templos de Taiwan. Con esa bandera que mueven ante los fieles que acuden al Templo, parece purificarles.These men with this peculiar hat was found at the entrance of some temples in Taiwan. With that flag that move to the faithful who come to the temple, seems purify.

www.redcarpetreportv.com

 

Mingle Media TV and our Red Carpet Report team were invited to cover GBK’s Luxury Gift Lounge honoring the nominees and Presenters of the 2015 Emmy Awards at L’Ermitage Beverly Hills Hotel.

 

Guests were treated to gifts and refreshments at this tented event and were entertained by music from GoodBoy. Guests also got into the “green screen” action at the Foto Spark green screen photo booth taking and sharing fun photos and animated GIFs.

 

Giving Good

As a tradition at the GBK events, there was also a charity component and they were a hit with all of these selected organizations, including the Stray Cat Alliance (with kittens on site to steal your heart).

 

Muscular Dystrophy Association - The mission of MDA is to serve those who are fighting muscle disease as we find treatments and cures, support families and rally communities. For more information, please visit: www.mda.org

Stray Cat Alliance - Stray Cat Alliance educates and empowers the community to advocate for every cat’s right to be safe, healthy and valued. We are building a no kill nation, one stray at a time. For more information, please visit: www.straycatalliance.org

American Friends of Magen David Adom (AFMDA) - MDA is a pillar of Israeli society whose mission is to save lives. As the country’s “911,” it serves as Israel’s national emergency medical response, ambulance, and disaster relief agency. MDA also operates Israel’s national blood supply, providing 97 percent of civilian blood and 100 percent of the blood for the Israel Defense Forces. While government-mandated to provide these essential services, MDA is not government-funded, relying heavily on American donors to support its operations. For more information, please visit www.afmda.org

Alfalit International – A non-profit organization that provides literacy programs for the underserved in the US and internationally. For more information, please visit: www.alfalit.org

 

Get the Story from the Red Carpet Report Team, follow us on Twitter and Facebook at:

twitter.com/TheRedCarpetTV

www.facebook.com/RedCarpetReportTV

www.youtube.com/MingleMediaTVNetwork

Brands Discovered at GBK’s Luxury Lounge

LifeCell with an all-in-one anti-aging treatment, luxury items like Belmond La Samanna gifting 3 Night Gift Certificates to their Resort in St. Martin, The Artisan Group had bags filled with the latest jewelry, spa and bath products and handcrafted gifts; Caribbean Living offered an all-inclusive trip to the Caribbean, LaloFitness gifted 3 personal training sessions and a $100 gift certificate, Life Portraits Aura Imaging gifted naturally organic Canadian glacier mineral salt, crystals massage oil, chakra candles, and RE7 a performance recovery drink containing 11 essential vitamins and minerals.

Beauty and health items from Burke Williams Spa gifting their H2V Exclusive Skincare Line; Aluminé gifting haircare products, Aesthetica Cosmetics, LLC gifting The Aesthetica Cosmetics Contour Kit, Grande Naturals gifting their Outrageous Designer Gift Box, Beauty Kitchen by Heather Marianna, providing skin polish and hand sliced soap bar and Violent Iodine a non-prescription pill to alleviate premenstrual breast discomfort and promote breast health.

No gift suite would be a hit without trendy fashion and accessory products like the luxurious and sporty watches by Oceanaut, apparel from JH Design Group and MooshWalks socks with ears.

Gourmet sweets and treats were also on hand from Green Sheep Water, offering their 16 ounce bottles of purified water in 100% recyclable aluminum bottles, Ike’s Place, Award Winning Sandwiches for Meat Eaters, Vegetarians, Vegans, and Gluten Free Diets and Venetia Vodka.

 

About GBK

GBK, formerly GBK Productions, is a luxury lifestyle gifting and special events company, specializing in entertainment marketing integration. Formed in 2000 by Gavin Keilly, the company’s Founder and CEO, GBK consists of five divisions: GBK Celebrity Gifting, GBK Special Events, GBK Weddings, GBK Charitable Consulting and GBK Marketing/Public Relations. Widely known in the entertainment industry for bringing that little extra something into the Gifting Lounge environment, GBK offers its clients a full range of marketing services. For more information on Gavin B. Keilly (CEO), Carla Domen (VP) or GBK, please go to www.gbkproductions.com.

 

For more of Mingle Media TV’s Red Carpet Report coverage, please visit our website and follow us on Twitter and Facebook here:

www.facebook.com/minglemediatvnetwork

www.flickr.com/MingleMediaTVNetwork

www.twitter.com/minglemediatv

  

Follow our Host, Denise on Twitter www.twitter.com/_deniseSalcedo

Water Verse 3; Purifier

 

Some sins stain the soul just like coffee spreads on a white linen sheet, we rush to water after any mistakes hoping to erase the stains – some times the sins themselves.

 

oil on canvas 75 x 100

When entering inside a Shinto shrine, the visitor should perform a symbolic cleansing called temizu (from te “hand” and mizu “water” - water to purify the hands). This purification is considered indispensable before visiting the sacred area and it signifies the removal of evil and pollution. For the ritual, every shrine provides an ablution pavilion - chōzuya or temizuya - usually a stone basin filled with clear water, with wooden ladles.

How to properly perform temizu:

Take the ladle with your right hand, fill it with water and pour some water to rinse your left hand. Then, move the ladle to your left hand and pour water over the right hand.

Now, you take again the ladle into your right hand, cup the left hand, pour some water into it and use it to rinse your mouth.

Finally, repeat the rinsing of the left hand and place the ladle back.

Ref: Muza-chan's Gate to Japan