I fell in love at 17 and married that man at 25. We were the ideal couple and admired by many. He could build anything, fix anything, was handsome, loving and so very kind. I was the somewhat pretty girl, in my view, but never quite good enough. I grew up with a constant questioning of my looks, my worth, my intelligence. I had a boyfriend for two seconds in 7th grade, and then not again until late in my senior year. And guess what? I married him. Never had I felt more at home and safe, and truly in love. The problem was, I had never stopped questioning my worth. And I continued to look for validation and nods of approval from other people. It became “not enough” to have my husband’s love, I was looking for more. Though I was not aware I was doing this, I also started to measure and question my husband’s love as true or not. This would look like me flirting with people even in front of my husband (if he seemed jealous, maybe he really loved me) or leading people on just enough to have to tell them I was in a relationship. This was a pattern for me, one I didn’t see clearly at the time. (I also didn’t see, couldn’t see that every flirt, glance, or lead-on was me looking for me). And, I loved him. When he would leave for work, I would feel a loss, I loved being with him. I even think he knew about me and my insecurities, and loved me still.

 

We decided to have kids once he turned 30, and that was when things got really strained.

Jonas came in to this world with an extremely rare genetic disorder that ultrasound and genetic testing at the time did not detect. The dream of starting a family the way I had imagined was thrown into a washing machine, dryer and then a wood chipper. He struggled with life from the start, and ended up in the hospital a lot. That started the dynamic of once my husband came home, I would hand him our son and go hide in housework or a book or some other escape. There was a lot of love, pain, struggling, more hospitalizations, sleepless nights and generalized anxiety. I was not grounded in who I was, I was surviving. Jonas wasn’t even typical for an atypical child. In the handicapped and special needs world, he was the most complex. That wasn’t even the most difficult part. That was the crying. He seemed to never stop. He mostly cried, with little moments of calm (the opposite from other children)...something that didn’t improve much till he was 5 or so. Then I had this great idea to have another baby. At least I could have something ‘normal’ to deal with. Wesley came about 18 months later, and was as I imagined. Perfectly typical. Keeping myself busy, distracted, “important”, having so many reasons to not deal with who I was and what I needed led me to eventually come to the realization that our marriage wasn’t working. He didn’t love me. I had been collecting evidence like “see he didn’t even kiss me goodnight” “he never called to check in from work” or “why does he call me from work, he doesn’t think I know how to take care of the kids?” I had convinced myself he wasn’t the ‘one’ for me after all. That the love must not be real, and it must be somewhere else. So, I started to wait for my true love. And thoughts like “wait, He was my true love so what happened??” came but for some reason I avoided working it out. I had my answer, true love was coming from somewhere else. And then guess what? It did.

 

I started down the divorce path, and it got real. There were so many moments I knew I had messed everything up, and I should just go back and try to repair things. That was paired with a justification because evidence still showed he didn’t love me. I mean, he was letting me divorce him.

Our divorce took years. I couldn’t do it. Then I could. Then I couldn’t. I stalled, he stalled. I avoided. He avoided. But all the while, I was in a new relationship...the one I called the ‘true love’. The stalling and avoiding was impacting my new relationship. It felt like I was taking off my own arm so that I could feel more complete. And it made as much sense as that. The pain got so overwhelming at one point, I broke up my new relationship thinking it would all get easier. I had been dealing with extreme anger and hatred from my ex-husband’s family. A family I once loved, and who supposedly loved me. There was so much anxiety and fear and pain, at one point I contracted mono, paired with hepatitis and spent months on the couch. Alone. That was when I realized my now ex husband found the love of his life. How could I feel jealous and angry? Well, I did. She was younger. And pretty. Great body. And she had my kids with her half the time. What.the.fuck.

It got ugly. I had finally found moments of peace and workability with my ex husband where he wasn’t angry all the time, and now she’s here? Well, that brought a new level of tension and drama. I remember a soccer game where he brought his brother and parents, and I brought my sister so I’d have backup. His girlfriend was sitting on the ground with Jonas and I couldn’t even get near him. How freaking awkward. What were people thinking. What does it mean about me that I cant just go over there and tell her that I would like to hold my own son. In times like those, I wanted the earth to swallow me up. It went on like that for a while. I had moments of extending the olive branch, and trying to be nice and sharing movie recommendations. Something inside of me knew it could be different. I even saw things I liked about her. And deep down, I still loved my ex. I could see that I didn’t love him romantically per se, but that I was not complete with the way things were. It was like a nagging constant voice of why? why? why? why? In my head. Meaning, why was it like this? Why are we pretending to be enemies? Didn’t it make sense what I did? Aren’t you happier now? Why are you still mad? Voices in my head would confuse me and have me wonder why I’m still wanting him to prove his love to me. After all I did? But it was like that: “You should hate me. Why do you hate me? You should thank me. I am so sorry. You should be sorry. “

 

Years go by in a mostly polite, kind-of peaceful manner and then I had a great idea. I would invite them to this enormous party I was having for Jonas. He had lived for 10 years by then, and every time he was sick I would try to prepare myself for his death. So when he was about to turn 10, I thought we should throw him a ‘life party’. I rented a place, and catered the event with food and drinks, music, games, and a movie I had made about Jonas (which included his dad and now girlfriend). Well, they came, and it was fine. They managed to find people to talk to without it being awkward for them, and I was so happy to be having a party of love that I didn’t even worry about them. I also didn’t worry if I was hugging my new husband too much. I guess I was starting to feel overall more comfortable inside with the choices we all made. Well then the first of many small miracles happened. When the party was over, she sent me a text. She shared that it was amazing for her to get a glimpse of the mother that I really am, instead of through the lens of my ex family (who still hated my guts I was sure). She saw the love, and what I had created for Jonas, and she started to wonder at the person I really was. It was the first moment perhaps, that she actually saw me. For me, that was validating and gave me the energy to keep going, to keep moving in the direction of healing and peace. Man, all it took was saying something nice to one another. We make it so complicated.

 

The next monumental moment was after I took a course through Landmark Education and invited her to my ‘graduation night’. She came, and she brought me a gift. I thought that was adorable. Maybe I was starting to actually like this girl? That very night, she signed up for the same course, and signed her husband (my ex husband) up too. Once we all took that course, our healing and forgiving and connecting took off. All we needed was a common language so that no one feels blamed, or wronged. We all learned about how dynamics are created, and how we keep patterns alive in our thinking -and now we had tools to actually share when we got hurt or upset. This is also around the time that I finally started to understand what happened in my marriage. I learned that when I was younger and in a certain moment with my parents, I convinced myself that they didn’t love me. It was not conscious. I also in that moment, learned to shut my love off in response. I then got to see how that had created patterns of hurt and pain, and shutting off my love for people- all without me knowing it was a decision I made from childhood. I actually felt justified and it all felt real. To constantly question people’s love became normal. I collect evidence to support my ‘truth’, and then I usually distance myself from that person. Divorce.

 

Yes, I do think it could have been avoided had I learned this about myself sooner. But would I go back now? No. I’d even go through the yuckiest, sickest, deepest sadness of my life to be where we are today. After Landmark, we were no longer afraid to share time together. We started hanging out a little bit more. We eventually shared Christmas Eve together. We really enjoyed our time together. We hit a few bumps in the road, but they didn’t stop us, and Megan and I started calling each other if we sensed something was up. We realized we had a common commitment to the kids being happy, and now we were both living from that. In the past three years, my husband and I hosted their first baby shower at our home, we have gone on vacation together, we have had countless dinners, brunches and lunches together. Last Christmas Jonas ended up in the hospital for about 3 weeks. His heart stopped. For 25 minutes. My ex husband Kieran, his wife Megan and I stood at the head of Jonas’s bed and watched while they tirelessly tried to revive him. They surrounded me in love beyond what I could have ever expected. What we shared in that moment, really got me present to that THAT IS EXACTLY WHAT IT IS LIKE TO SHARE A CHILD. Before the drama. Blaming. Comparing. When we are able to forget about our own complaints, judgements, etc...we were just there because we love someone. Our son. Stepson. Whatever. It’s all love. When we let love BE there, it all makes sense. Those few weeks with the four of us in the same hospital room provided a slowing down of life, and a presence with each other that is difficult to achieve in every day life. We talked about what each of us wants for Jonas. What kind of life we want to have for him, for us as a family and as individuals. COVID didn’t stop us, and only kept us in the conversation of how we really want to live. We have had dinners or lunches every weekend when we ‘trade’ the kids. We are talking about that together, anything is possible. We could even live abroad. What can I say? Life works when we clean up our complaints and take responsibility for our happiness. Imagine if I hadn’t invited them to Jonas’s party? It just took an act of kindness.

 

This is a story about true love. And how I know it exists. No, I didn’t marry my high school sweetheart, travel the world, have 3 kids who are now doctors and lawyers and now we’re sitting on the front porch swing holding hands.

No, no, it’s much more than that. Love, Grief, and Gut Wrenching Pain. Dreams and expectations thwarted. Lies of the worst kind. Near death experiences. Divorce. Is the true love about my current husband? No. And yes. It is the true love that existed all along that allowed for healing and an ultimately stable environment for our kids. True love, isn’t the marriage that lasts for 40 years only. It is there in the mess, in the hurt, in the pain, in the lies. It’s just covered up by our opinions and thoughts about it all. I am so profoundly happy that I listened to the voice (that was almost silenced) that I could still love my first husband, and that it didn’t have to be romantic to still be love. And trust it to build what we built. Kieran held the other end of this. I am so grateful to his wife Megan for being so strong and badass to allow space for that to happen. And my husband, who tirelessly fought for us to all heal.

 

And lastly, perhaps the greatest love affair was me falling in love with me. I never knew how to do that. Everyone says ‘love yourself so that you can love others’. But no one ever tells us what that actually looks like in real life. It might look like saying “No”. Maybe not having the third glass of wine because you don’t need it to feel ‘comfortable’. Maybe it looks like exercising not to get into a size ‘6’ but because you want to nurture your well being. Telling the truth. Not needing so much validation. It might look different altogether for others. But its not a course, we do not get a certificate in this. It becomes a declaration. For me, I declare myself worthy of love exactly as I am, with my awful mistakes and loving intentions all the same. I hope this inspires all to do the same. No matter what.

Weymouth, UK.

Taken and edited with an iPhone 4

Question Mark butterflies

Photomontage, April 2017

 

Boulder by AledJonesStockNArt.

This photo caught me in a genuinely reflective moment in early June during a rather wonderful day of cross-dressing. I find I am still dealing with my cross-dressing and as the shutter closed I was suddenly in a moment of pure contentment because I was wearing full make-up, a wig, my entire body had been waxed and was smooth and hair free, I had plucked my eyebrows, I had false breasts, I was a wearing a bra and knickers, I was wearing a dress and high heel shoes, my nails were painted and I had attached clip on ear rings and dabbed on perfume. I suddenly found myself wondering about the whole thing, was I doing something wrong? Was I right to give into my desire to dress up as a woman? Why was I doing this? Many thoughts cascaded through my mind at this brief moment in time.

 

I describe myself as a transvestite and I like calling myself that. I find it gives me a thrill to realise I am a man that loves dressing up as a woman. In fact I think its an amazing thing to experience as a male. I enjoy all the effort and commitment required to try and look female. One of the big appeals is how far dare I push things to attempt to be feminine. As I'm not feminine it is a challenge for me and I'm drawn into it every time I cross-dress.

 

I'll be honest and admit I wish I was physically feminine and had smooth soft skin and a feminine face and physically smaller and slimmer, I would dearly love to be more feminine than masculine but I'm stuck with what I've got as I'm a man.

 

I enjoy living as a man the majority of the time but without warning the desire to be female can suddenly crash in and consume me and I could weep with the frustration of not being a woman. It's interesting as I feel I am definitely a transvestite, I like being an occasional cross-dressing male yet, I cannot deny at times the urge to be female is dominant and I desperately wish I was one. This overwhelming emotional desire can have me in its grip me for periods and I now know that eventually it diminishes and I get on with life as a man again. I feel there is an element of transsexualism within me as I do love being a woman when I dress up as one.

 

I am always aware though I am just dressing up and acting know matter how much effort I put into it, I'm still a man under the wig, make-up and dress. Funnily though, that very knowledge thrills and excites me, I genuinely like the idea I'm posing as a woman and it is all an illusion. Of course for me personally I have no real belief I succeed in my female illusion but I adore the experiences and gain a lot of reward from spending time in my female alter-ego. It works rather nicely on several levels for me, emotionally I love it, I enjoy the delight of having a shaved hair free body, I absolutely love wearing make-up...mascara, lipstick, eye-liner...ooh, such heaven! Having tucked genitals, false breasts and wearing lingerie and dresses and skirts is again such a delight and utterly wonderful and as for high heels, I just feel fabulous when I slip them on.

 

I know I look like a parody of a woman and not like a real woman but I do find an emotional comfort once I'm transformed to the best of my ability and I don't feel unsettled by my swapping gender in my head and acting more female. I've said it before but I would like to experience some time in the role of a woman. It may sound homosexual but I would like to be a female companion out for dinner or a wee drink with a man and I would play the part one hundred percent as a female. I'm not attracted to men at all but the desire to pass a woman and spend time as a female makes me feel such an experience would make my female illusion feel like it's working. It sounds harsh but the man would merely be a prop for my performance. I do see my Helene persona as more of a character acting performance as I ultimately know I live as a man. I've said many times I'm also frustrated actor at heart and the idea of playing a woman convincingly really holds great appeal and also the transsexual element within me feels at home with the scenario I outlined.

 

What I am attempting to to do, or more accurately become is an heterosexual woman. I know it's an act but I would love to play the role and see if I could carry it off convincingly. I would love to be referred to as 'she', 'her' and perceived as a lady...I would love it!

 

My biggest ambition is to one day master the ability of completely swapping gender and acting naturally as a woman. I can already do the man thing but I am intrigued to see if I can also be a woman when I become Helene. I lack the self belief just now and I am not that confident in my skills and abilities so much work is needed. I have been accused of being homosexual for expressing similar ambitions for my female persona in the past but I compare myself more to a straight male actor playing a gay man. In my case I'm a straight male playing a female character and I want to play the role realistically. I need to become the woman I am portraying to make the experience feel real to me.

 

There is of course a flip side to all of this as part of me says 'Really? Maybe you do have homosexual tendencies'. But really I don't quite feel that is correct for me. I just feel what I seek is when I'm a man then I'm a man but as I have an emotional need to feel I can be female now and again then it is natural that when I become a woman then I am a woman. Is it possible to be heterosexual in both genders when one of them, the female, is just an illusion because I'm really a man? I am excited by this as I believe one can be and the sheer daring and adventure of that is both thrilling and a personal challenge I'm attracted to exploring.

 

I do get frustrated by many in the transgender world being too simplistic and forcing things into black and white explanations, I think as transgender people things are very complex for us in many areas and this is not just about ones sexuality. For example the age old complaint of women can wear male clothing and nobody questions their choices but men cant wear women's clothes without being seen as odd does not quite hold water. When women wear male clothing they usually still look unmistakably like women, its rare they are perceived as being male. Also, they are not trying to look like men. However, when men dress in women's clothing we do take it a lot further as we wear make-up, wigs with female hair styles, add breasts and some of us shave our legs, chest and arms and tuck away our male genitals and wear female underwear...in short we are not just wearing female clothes in our case we are actually trying to look like women, it's quite a different approach to women wearing male clothing. There is a lot more going on in for cross-dressers than just clothes and make-up, we definitely take it emotionally and physically into different area, when we cross-dress many of us desire to look feminine and to look like women.

 

A friend recently asked me outright why I dressed up as a woman, it was curiosity not a hostile question. I found it was impossible to give him a simple answer as my own desire to seems to have several different motivations driving it. If I were simplistic about it I could say it's because I really enjoy it and I admit I really do! Yet within me are the things I described earlier in this musing and at its core I do have part of me that wishes I was indeed female yet the majority of my being likes my life as a man. I think it comes down to each of us who engage in transvestism has personal urges and desires and some are common but many are individual. I like dressing up and acting the part yet I know I would also like to be that women for real. Part of me believes I can be an heterosexual woman and when I am dressed as Helene I can talk reasonably comfortably about men and enjoy their attention. As I admitted I would be thrilled to actually play the role one hundred percent and be seen with a man and this leads onto what else would I do? Would I allow myself to be kissed? Would I have sex with a man? The reality I feel confident about it is I would not get intimate with a man as I'm married and loyal to my wife so it is unlikely anything I've outlined would ever happen. However, I like to question myself as I can delude myself and I ask if I were not in a relationship how far would I go? I do have a deep curiosity to see how much of a woman I can be and act as so maybe I would allow those kisses and enjoy flirting with a man. I will admit when I am dressed as a woman I am thrilled if a man desires me or finds me attractive as a woman. I cannot quite see that I really look female enough but it has happened and I was definitely thrilled by it.

 

I remember once, back in 2002, I hired a make-up artist to help me learn about applying make-up as I was keen to look good in make-up...ha! Some hope, I told you I was delusional. He told me once I was transformed into Helene that I was behaving like a man and very self conscious. I said something unconvincing in reply and he said look you've gone to all this effort so best become the female you are presenting as. He was right, I realised my own inhibitions and concerns were holding my female persona back, I needed to shake them off and move forward and embrace my female self. That meant I had to swap genders in my head and become a woman. That thought terrified me for my nearly a decade. It is only in the last few years I managed to attempt this and really this is thanks to a few years ago the tireless encouragement of Michele Bennet and in recent years the most wonderful support and encouragement ever from the lovely Pamela Lennon in Ireland that has revolutionised my mental attitude to cross-dressing and trying to fulfil my dreams. I owe those wonderful ladies a lot and I am still amazed they persisted with me. I confess I adore Pamela as she has enlightened me and been incredibly influential and has empowered me to true liberation as Helene. When others attacked me last year it was Pamela that supported me and never lost heart in encouraging my dream and rekindled my belief in Helene as I nearly gave up on my female self at one point.

 

Being a transvestite is an emotive experience and full of uncertainty and one can be a bit sensitive about things relating to it. It is a complex thing to live with and though it comes with incredible experiences, delights and joy it is for me always tinged with concerns, doubts and a high degree of guilt, fear and uncertainty, it's all part of the heady mix that goes with the knowledge and activity of being a transvestite.

   

Challenge for Digitalmania-create an interesting collaged background with a vintage image as the centre-piece. After Brandie Butcher-Isley style.

Ephemera from itKuPilli. Other elements from MZimm Land Far Away.

Flickr Lounge ~ Game

 

Thank you to everyone who pauses long enough to look at my photo. Any comments or Faves are very much appreciated.

A drawing I did for Underground Art School Magazine.

undergroundartschool.blogspot.com/

 

Explore: Sep 29, 2008 #395

Short Twenty Second Video of some Wild Red Deer Stags...With my Dear asking the stupid questions !

Richmond Park. Greater London. UK.

The seaweed on the beach the other day had me feeling zen for awhile; I’m sharing this image because it feels more than zen, or less than? The Impressionism and sentient seagulls make me question the stillness/simplicity I associate with zen. Exploring this as it came also from my mind when I was feeling zen

ok, this is the question tag. Not sure what the questions are so I will just make some up.

This is Eve, she is of elvish decent, uses light magic. She has a twin sister, Lillith who uses dark magic, they both do good things with their magic, don't worry.

Her favorite color is white-ish, go figure.

Her favorite food is anything with honey.

She doesn't have a boyfriend or want one, she is happy just being with her sister.

she loves being out in nature and in the sun, it makes her shine, like a star.

her favorite animals are butterflies.

and the last person she talked to was her sister, who convinced her to step out of her white dress and try on something darker. She was very insecure about that but did it for Lillith.

  

Question Block from Super Mario Bros. Lots of jumper plates and a bit of SNOT (studs not on top).

 

Update 1: At the Jet City Comic Show 2012 SEALUG Display

hey guys,

I have few questions about flickr, cameras and stuff

1. I can't decide if I need to renew my flickr account when it's expired — just to upload dozen of photos once in 6 months, what do you think? have you heard about any future flickr changes?

2. I'm a little bit tired of 6x6 and want to try 6x45 but never tried it, what cameras can you advice?

3. what is the best color film you've ever worked with?

thanks!

248/365

The Television show LOST was the only series that I have watched recently, and i have watched it for the past six years. I knew they would not be able to answer all the questions but I am still searching for almost all the answers. It also opens up the next question: What will i watch next? Any Suggestion for new TV Shows or Answers To all the open questions about LOST?

I really didn't do much processing with this one, raw conversion, convert to B&W with a bit of increase in contrast,

Concord Park on a foggy morning

Knoxville Tennessee

When will someone really love ♥ someone ? :\ !!

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

ALL BY ME ..

Gandhara is the name given to an ancient region or province invaded in 326 B.C. by Alexander the Great, who took Charsadda (ancient Puskalavati) near present-day Peshawar (ancient Purusapura) and then marched eastward across the Indus into the Punjab as far as the Beas river (ancient Vipasa). Gandhara constituted the undulating plains, irrigated by the Kabul River from the Khyber Pass area, the contemporary boundary between Pakistan and Afganistan, down to the Indus River and southward towards the Murree hills and Taxila (ancient Taksasila), near Pakistan"s present capital, Islamabad. Its art, however, during the first centuries of the Christian era, had adopted a substantially larger area, together with the upper stretches of the Kabul River, the valley of Kabul itself, and ancient Kapisa, as well as Swat and Buner towards the north.

   

A great deal of Gandhara sculptures has survived dating from the first to probably as late as the sixth or even the seventh century but in a remarkably homogeneous style. Most of the arts were almost always in a blue-gray mica schist, though sometimes in a green phyllite or in stucco, or very rarely in terracotta. Because of the appeal of its Western classical aesthetic for the British rulers of India, schooled to admire all things Greek and Roman, a great deal found its way into private hands or the shelter of museums.

  

Gandhara sculpture primarily comprised Buddhist monastic establishments. These monasteries provided a never-ending gallery for sculptured reliefs of the Buddha and Bodhisattvas. The Gandhara stupas were comparatively magnified and more intricate, but the most remarkable feature, which distinguished the Gandhara stupas from the pervious styles were hugely tiered umbrellas at its peak, almost soaring over the total structure. The abundance of Gandharan sculpture was an art, which originated with foreign artisans.

  

In the excavation among the varied miscellany of small bronze figures, though not often like Alexandrian imports, four or five Buddhist bronzes are very late in date. These further illustrate the aura of the Gandhara art. Relics of mural paintings though have been discovered, yet the only substantial body of painting, in Bamiyan, is moderately late, and much of it belongs to an Iranian or central Asian rather than an Indian context. Non-narrative themes and architectural ornament were omnipresent at that time. Mythical figures and animals such as atlantes, tritons, dragons, and sea serpents derive from the same source, although there is the occasional high-backed, stylized creature associated with the Central Asian animal style. Moldings and cornices are decorated mostly with acanthus, laurel, and vine, though sometimes with motifs of Indian, and occasionally ultimately western Asian, origin: stepped merlons, lion heads, vedikas, and lotus petals. It is worth noting that architectural elements such as pillars, gable ends, and domes as represented in the reliefs tend to follow the Indian forms

.

 

Gandhara became roughly a Holy Land of Buddhism and excluding a handful of Hindu images, sculpture took the form either of Buddhist sect objects, Buddha and Bodhisattvas, or of architectural embellishment for Buddhist monasteries. The more metaphorical kinds are demonstrated by small votive stupas, and bases teeming with stucco images and figurines that have lasted at Jaulian and Mora Moradu, outpost monasteries in the hills around Taxila. Hadda, near the present town of Jalalabad, has created some groups in stucco of an almost rococo while more latest works of art in baked clay, with strong Hellenistic influence, have been revealed there, in what sums up as tiny chapels. It is not known exactly why stucco, an imported Alexandrian modus operandi, was used. It is true that grey schist is not found near Taxila, however other stones are available, and in opposition to the ease of operating with stucco, predominantly the artistic effects which can be achieved, must be set with its impermanence- fresh deposits frequently had to be applied. Excluding possibly at Taxila, its use emerges to have been a late expansion.

  

Architectural fundamentals of the Gandhara art, like pillars, gable ends and domes as showcased in the reliefs, were inclined to follow Indian outlines, but the pilaster with capital of Corinthian type, abounds and in one-palace scene Persepolitan columns go along with Roman coffered ceilings. The so-called Shrine of the Double-Headed Eagle at Sirkap, in actuality a stupa pedestal, well demonstrates this enlightening eclecticism- the double-headed bird on top of the chaitya arch is an insignia of Scythian origin, which appears as a Byzantine motif and materialises much later in South India as the ga1J.qa-bheru1J.qa in addition to atop European armorial bearings.

 

In Gandhara art the descriptive friezes were all but invariably Buddhist, and hence Indian in substance- one depicted a horse on wheels nearing a doorway, which might have represented the Trojan horse affair, but this is under scan. The Dioscuri, Castor and Pollux, familiar from the previous Greek-based coinage of the region, appeared once or twice as standing figurines, presumably because as a pair, they tallied an Indian mithuna couple. There were also female statuettes, corresponding to city goddesses. Though figures from Butkara, near Saidan Sharif in Swat, were noticeably more Indian in physical type, and Indian motifs were in abundance there. Sculpture was, in the main, Hellenistic or Roman, and the art of Gandhara was indeed "the easternmost appearance of the art of the Roman Empire, especially in its late and provincial manifestations". Furthermore, naturalistic portrait heads, one of the high-points of Roman sculpture, were all but missing in Gandhara, in spite of the episodic separated head, probably that of a donor, with a discernible feeling of uniqueness. Some constitutions and poses matched those from western Asia and the Roman world; like the manner in which a figure in a recurrently instanced scene from the Dipankara jataka had prostrated himself before the future Buddha, is reverberated in the pose of the defeated before the defeater on a Trojanic frieze on the Arch of Constantine and in later illustrations of the admiration of the divinised emperor. One singular recurrently occurring muscular male figure, hand on sword, witnessed in three-quarters view from the backside, has been adopted from western classical sculpture. On occasions standing figures, even the Buddha, deceived the elusive stylistic actions of the Roman sculptor, seeking to express majestas. The drapery was fundamentally Western- the folds and volume of dangling garments were carved with realness and gusto- but it was mainly the persistent endeavours at illusionism, though frequently obscured by unrefined carving, which earmarked the Gandhara sculpture as based on a western classical visual impact.

  

The distinguishing Gandhara sculpture, of which hundreds if not thousands of instances have outlived, is the standing or seated Buddha. This flawlessly reproduces the necessary nature of Gandhara art, in which a religious and an artistic constituent, drawn from widely varied cultures have been bonded. The iconography is purely Indian. The seated Buddha is mostly cross-legged in the established Indian manner. However, forthcoming generations, habituated to think of the Buddha as a monk, and unable to picture him ever possessing long hair or donning a turban, came to deduce the chigon as a "cranial protuberance", singular to Buddha. But Buddha is never depicted with a shaved head, as are the Sangha, the monks; his short hair is clothed either in waves or in taut curls over his whole head. The extended ears are merely due to the downward thrust of the heavy ear-rings worn by a prince or magnate; the distortion of the ear-lobes is especially visible in Buddha, who, in Gandhara, never wore ear-rings or ornaments of any kind. As Foucher puts it, the Gandhara Buddha is at a time a monk without shaving and a prince stripped off jewellery.

  

The western classical factor rests in the style, in the handling of the robe, and in the physiognomy of Buddha. The cloak, which covers all but the appendages (though the right shoulder is often bared), is dealt like in Greek and Roman sculptures; the heavy folds are given a plastic flair of their own, and only in poorer or later works do they deteriorate into indented lines, fairly a return to standard Indian practice. The "western" treatment has caused Buddha"s garment to be misidentified for a toga; but a toga is semicircular, while, Buddha wore a basic, rectangular piece of cloth, i.e., the samghiifi, a monk"s upper garment. The head gradually swerves towards a hieratic stylisation, but at its best, it is naturalistic and almost positively based on the Greek Apollo, undoubtedly in Hellenistic or Roman copies.

 

Gandhara art also had developed at least two species of image, i.e. not part of the frieze, in which Buddha is the fundamental figure of an event in his life, distinguished by accompanying figures and a detailed mise-en-scene. Perhaps the most remarkable amongst these is the Visit to the Indrasala Cave, of which the supreme example is dated in the year 89, almost unquestionably of the Kanishka period. Indra and his harpist are depicted on their visit in it. The small statuettes of the visitors emerge below, an elephant describing Indra. The more general among these detailed images, of which approximately 30 instances are known, is presumably related with the Great Miracle of Sravasti. In one such example, one of the adjoining Bodhisattvas is distinguished as Avalokiteshwara by the tiny seated Buddha in his headgear. Other features of these images include the unreal species of tree above Buddha, the spiky lotus upon which he sits, and the effortlessly identifiable figurines of Indra and Brahma on both sides.

  

Another important aspect of the Gandhara art was the coins of the Graeco-Bactrians. The coins of the Graeco-Bactrians - on the Greek metrological standard, equals the finest Attic examples and of the Indo-Greek kings, which have until lately served as the only instances of Greek art found in the subcontinent. The legendary silver double decadrachmas of Amyntas, possibly a remembrance issue, are the biggest "Greek" coins ever minted, the largest cast in gold, is the exceptional decadrachma of the same king in the Bibliotheque Nationale, with the Dioscuri on the inverse. Otherwise, there was scanty evidence until recently of Greek or Hellenistic influences in Gandhara. A manifestation of Greek metropolitan planning is furnished by the rectilinear layouts of two cities of the 1st centuries B.C./A.D.--Sirkap at Taxila and Shaikhan Pheri at Charsadda. Remains of the temple at Jandial, also at Taxila and presumably dating back to 1st century B.C., also includes Greek characteristics- remarkably the huge base mouldings and the Ionic capitals of the colossal portico and antechamber columns. In contrast, the columns or pilasters on the immeasurable Gandhara friezes (when they are not in a Indian style), are consistently coronated by Indo-Corinthian capitals, the local version of the Corinthian capital- a certain sign of a comparatively later date.

 

The notable Begram hoard confirms articulately to the number and multiplicity of origin of the foreign artefacts imported into Gandhara. This further illustrates the foreign influence in the Gandhara art. Parallel hoards have been found in peninsular India, especially in Kolhapur in Maharashtra, but the imported wares are sternly from the Roman world. At Begram the ancient Kapisa, near Kabul, there are bronzes, possibly of Alexandrian manufacture, in close proximity with emblemata (plaster discs, certainly meant as moulds for local silversmiths), bearing reliefs in the purest classical vein, Chinese lacquers and Roman glass. The hoard was possibly sealed in mid-3rd century, when some of the subjects may have been approximately 200 years old "antiques", frequently themselves replicates of classical Greek objects. The plentiful ivories, consisting in the central of chest and throne facings, engraved in a number of varied relief techniques, were credibly developed somewhere between Mathura and coastal Andhra. Some are of unrivalled beauty. Even though a few secluded instances of early Indian ivory carving have outlived, including the legendary mirror handle from Pompeii, the Begram ivories are the only substantial collection known until moderately in present times of what must always have been a widespread craft. Other sites, particularly Taxila, have generated great many instances of such imports, some from India, some, like the appealing tiny bronze figure of Harpocrates, undoubtedly from Alexandria. Further cultural influences are authenticated by the Scytho Sarmatian jewellery, with its characteristic high-backed carnivores, and by a statue of St. Peter. But all this should not cloud the all-important truth that the immediately identifiable Gandhara style was the prevailing form of artistic manifestation throughout the expanse for several centuries, and the magnitude of its influence on the art of central Asia and China and as far as Japan, allows no doubt about its integrity and vitality.

 

In the Gandhara art early Buddhist iconography drew heavily on traditional sources, incorporating Hindu gods and goddesses into a Buddhist pantheon and adapting old folk tales to Buddhist religious purposes. Kubera and Harm are probably the best-known examples of this process.

  

Five dated idols from Gandhara art though exist, however the hitch remains that the era is never distinguished. The dates are in figures under 100 or else in 300s. Moreover one of the higher numbers are debatable, besides, the image upon which it is engraved is not in the conventional Andhra style. The two low-number-dated idols are the most sophisticated and the least injured. Their pattern is classical Gandhara. The most undemanding rendition of their dates relates them to Kanishka and 78 A.D. is assumed as the commencement of his era. They both fall in the second half of the 2nd century A.D. and equally later, if a later date is necessitated for the beginning of Kanishka`s time. This calculation nearly parallels numismatics and archaeological evidences. The application of other eras, like the Vikrama (base date- 58 B.C.) and the Saka (base date- 78 A.D.), would place them much later. The badly battered figurines portray standing Buddhas, without a head of its own, but both on original figured plinths. They come to view as depicting the classical Gandhara style; decision regarding where to place these two dated Buddhas, both standing, must remain knotty till more evidence comes out as to how late the classical Gandhara panache had continued.

   

Methodical study of the Gandhara art, and specifically about its origins and expansion, is befuddled with numerous problems, not at least of which is the inordinately complex history and culture of the province. It is one of the great ethnical crossroads of the world simultaneously being in the path of all the intrusions of India for over three millennia. Bussagli has rightly remarked, `More than any other Indian region, Gandhara was a participant in the political and cultural events that concerned the rest of the Asian continent`.

   

However, Systematic study of the art of Gandhara, and particularly of its origins and development, is bedeviled by many problems, not the least of which is the extraordinarily complex history and culture of the region.

   

In spite of the labours of many scholars over the past hundred and fifty years, the answers to some of the most important questions, such as the number of centuries spanned by the art of Gandhara, still await, fresh archaeological, inscriptional, or numismatic evidence.

 

en.wikipedia.org/wiki/Gandhara

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QUESTION MARK BUTTERFLY-09212890-

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A little treasure I found in my backyard nearing sunset

Life's most urgent question is: what are you doing for others?

 

Martin Luther King, Jr.

 

Kyrenia Castle-Girne Kalesi), at the east end of the old harbour in Kyrenia is a 16th-century castle built by the Venetians over a previous Crusader fortification. Within its walls lies a twelfth-century chapel showing reused late Roman capitals, and the Shipwreck Museum.

 

Kyrenia has existed since the 10th century BC. Excavations have revealed Greek traces that date back to the 7th century BC, but the site was developed into a city under Roman rule.

 

Research carried out at the site suggests that the Byzantines built the original castle in the 7th Century to guard the city against the new Arab maritime threat. The first historical reference to the castle occurs in 1191, when King Richard I of England captured it on his way to the Third Crusade by defeating Isaac Comnenus, an upstart local governor who had proclaimed himself emperor.

 

After a short period, Richard sold the island to the Knights Templar who could not control it because of peasant revolt, and then to his cousin Guy de Lusignan, the former king of Jerusalem. This began the 300 years of the Frankish Lusignan Kingdom of Cyprus (1192–1489). Initially the castle was quite small. John d'Ibelin enlarged it between 1208 and 1211. The Castle's main function was military and the improvements consisted of a new entrance, square and horseshoe-shaped towers, embrasures for archers, and dungeons.

 

The castle was subjected to several sieges. A Genoese attack in 1373 almost destroyed the castle, and the longest amongst the sieges, in the 15th century, lasted nearly four years and reduced the unfortunate occupants to eating mice and rats. By 1489 the Venetians had taken control of Cyprus and in 1540 they enlarged the castle, giving it its present-day appearance. The chief changes, such as the addition of thick walls and embrasures for cannons, were adaptations to changes in warfare in the form of gunpowder artillery. The Venetians also installed gun ports at three levels so that they could direct cannon fire against attackers from the land. Inside the castle, they built huge long ramps so as to be able to drag artillery up on the walls. When the work on the castle was finished, its walls also encompassed the small church of St. George, which the Byzantines may have built in the 11th or 12th century.

 

In 1570, Kyrenia surrendered to the Ottomans. The Ottomans too made changes to the castle, but the British removed these during their occupation. The castle contains the tomb of the Ottoman Admiral Sadik Pasha. The British used the castle as a police barracks and training school. They also used the castle as a prison for members of the Greek Cypriot EOKA organization.

 

The Kyrenia Department of Antiquities took over custodianship of the castle in 1950, though it reverted to British control during the EOKA turmoil. The Department regained control in 1959 and since 1960 the castle has been open to the public. However, during the period from 1963 to 1967 the Cypriot National Guard used the castle as a military headquarters. Following the Turkish invasion of Cyprus, in 1974 the Girne Department of Antiquities and Museums took over responsibility for the castle's preservation and use. The Department is keeping icons that were collected from churches in the Kyrenia area pre-1974 and has stored them in the castle's locked rooms for safekeeping. Some of these are now on display in the Archangel Michael Church.

 

The moat on the landward side of the castle was full of water prior to the 14th Century AD and served as a harbour to the castle. One enters the Castle through its north-west entrance, which opens on a bridge spanning the moat. From the first gate, lying to the north west of the fortified wall that the Venetians built, one comes to a vaulted corridor that leads to the entrance of the Lusignan castle. A passage to the left of the corridor gives entry to the cruciform Church of St. George. The dome of this church rests on marble columns with Corinthian capitals that were salvaged from an older building elsewhere and placed here.

 

The tomb in the entrance corridor of the Lusignan castle belongs to the Ottoman Admiral Sadik Pasha who conquered Kyrenia in 1570. The corridor then leads to the castle's large inner courtyard, which is lined with guardrooms, stables and living quarters. The arched rooms (royal guard rooms, prison etc.) to the north and east of the yard belong to the Lusignan Period. The Royal quarters to the west of the yard, as well as the big and arched windows of the little Latin Temple also date back to the Lusignan Period. On the southern part of the yard there are fortifications and remains belonging to the Byzantine Period. Ramps lead to the defences on the upper sections of the walls. One can climb steps to the Lusignan royal apartments and a small chapel. The depths of Kyrenia Castle contain dungeons, storage rooms and the powder magazines. Off the courtyard, there is a room displaying the finds from various archaeological sites such as the Akdeniz village tomb, the neolithic settlement at Vrysi, and the Kirni Bronze Age tomb. There is also a small souvenir shop and simple cafe at the northern end of the courtyard.

 

Kyrenia is a city on the northern coast of Cyprus, noted for its historic harbour and castle. It is under the de facto control of Northern Cyprus.

 

While there is evidence showing that the wider region of Kyrenia has been populated before, the city was built by the Greeks named Achaeans from the Peloponnese after the Trojan War (1300 BC). According to Greek mythology, Kyrenia was founded by the Achaeans Cepheus and Praxandrus who ended up there after the Trojan War. The heroes gave to the new city the name of their city of Kyrenia located in Achaia, Greece.

 

As the town grew prosperous, the Romans established the foundations of its castle in the 1st century AD. Kyrenia grew in importance after the 9th century due to the safety offered by the castle, and played a pivotal role under the Lusignan rule as the city never capitulated. The castle has been most recently modified by the Venetians in the 15th century, but the city surrendered to the Ottoman Empire in 1571.

 

The city's population was almost equally divided between Muslims and Christians in 1831, with a slight Muslim majority. However, with the advent of British rule, many Turkish Cypriots fled to Anatolia, and the town came to be predominantly inhabited by Greek Cypriots. While the city suffered little intercommunal violence, its Greek Cypriot inhabitants, numbering around 2,650, fled or were forcefully displaced in the wake of the Turkish invasion in 1974. Currently, the city is populated by Turkish Cypriots, mainland Turkish settlers, and British expats, with a municipal population of 33,207.

 

Kyrenia is a cultural and economical centre, described as the tourism capital of Northern Cyprus. It is home to numerous hotels, nightlife and a port. It hosts an annual culture and arts festival with hundreds of participating artists and performers and is home to three universities with a student population around 14,000.

 

The history of Kyrenia, a city in Cyprus that the Turks have occupied since 1974, dates back to Prehistoric Cyprus and continues into the present.

 

Prehistoric and ancient times

Kyrenia dates to the end of the Trojan War when many settlers arrived there from Achaea in the Peloponnese with Kephios[1] and established towns in the district. Evidence from archeological sites excavated in and around the town of Kyrenia bespeak of the area's settlement since the Neolithic period, 5800-3000 BC. Moreover, many Mycenaean, Geometric and Achaean tombs dating from 14th to 5th centuries BC, were also discovered. A fine climate, fertile soil and an abundance of water offered ideal conditions for the town's early settlement.

 

Cepheus from Arcadia is believed to be the founder of the town of Kyrenia. A military leader, he arrived at the north coast of the island bringing with him many settlers from various towns in Achaea. One such town, located near present-day Aigio in the Peloponnese, was also called Kyrenia.

 

The earliest reference made to the town of Kyrenia is found, together with that of the other seven city kingdoms of Cyprus, in Egyptian scripts dating from the period of Ramesses III, c. 1186–1155 BC.

 

From its early days of settlement, Kyrenia's commerce and maritime trade benefited enormously from its proximity to the Asia Minor coast. Boats set sail from the Aegean islands, travelled along the Asia Minor coast, and then crossed over the short distance to the northern shores of Cyprus to reach the two city kingdoms of Lapithos and Kyrenia. This lively maritime activity (late 4th or early 3rd century BC) is evident in an ancient shipwreck discovered by Andreas Kariolou in 1965, just outside Kyrenia harbour. The vessel's route along Samos, Kos, Rhodes, the Asia Minor coastline and then Kyrenia, demonstrates the town's close maritime relations with other city kingdoms in the eastern Mediterranean.

 

During the succession struggle between Ptolemy and Antigonus that followed Alexander the Great's death in 323 BC, Kyrenia was subdued under the rule of the kingdom of Lapithos that allied itself with Antigonus. Once the Ptolemies were successful in dominating the whole island, all city kingdoms were abolished. Kyrenia however, because of its maritime trade, continued to prosper. In the 2nd century BC, it is cited as one of six Cypriot towns which were benefactors to the Oracle at Delphi, that is, it received its special representatives who collected contributions and gifts. The town's prosperity at this time is also evident from its two temples, one dedicated to Apollo and the other to Aphrodite, and from the rich archeological finds dating from the Hellenistic period excavated within the present-day town limits.

 

The Romans succeeded the Ptolemies as rulers of Cyprus and during this time Lapithos became the administrative centre of the district. The numerous tombs excavated and the rich archeological finds dating from this period indicate however, that Kyrenia continued to be a populous and prosperous town. An inscription found at the base of a limestone statue dating from 13 to 37 AD, refers to "Kyrenians Demos" that is, the town's inhabitants. Here the Romans left their mark by constructing a castle with a seawall in front of it so that boats and ships could anchor in safety.

 

Christianity found fertile ground in the area. The first Christian martyrs used the old quarries of Chrysokava, just east of Kyrenia castle, as catacombs and cut-rock cemeteries which are considered among the island's most important remains from this period. Later, some of these caves were converted into churches and feature beautiful iconography, the most representative of which is that found at Ayia Mavri. From these early days, the town of Kyrenia was an episcopal see. One of its first bishops, Theodotus, was arrested and tortured between 307 and 324, under the reign of Licinius.

 

The persecution of Christians officially ended in 313, when Constantine I and his co-emperor, Licinius, issued the Edict of Milan, which mandated toleration of Christians in the Roman Empire and freedom of worship. The martyrdom of Theodotus, however, occurred in 324 and it is this event that the Church annually commemorates on March 2.

 

Medieval Ages

With the division of the Roman empire into an eastern and western empire, in 395 Cyprus came under the Byzantine emperors and the Greek Orthodox Church. The Byzantine emperors fortified Kyrenia's Roman castle and in the 10th century, they constructed in its vicinity a church dedicated to St. George, which the garrison used as a chapel. Then, when in 806, Lambousa was destroyed in the Arab raids, Kyrenia grew in importance because its castle and garrison offered its inhabitants protection and security. Isaac Komnenos of Cyprus, the island's last Byzantine governor, sent his family and treasures to the castle for safety in 1191 when King Richard I of England of England went to war with him. However, Richard defeated Comnenus and became the island's new master.

 

King Richard's rule was not welcomed in Cyprus so he sold the island first to the Templars, and then in 1192, to Guy of Lusignan. Under Frankish rule, the villages of the district of Kyrenia became feudal estates and the town became once again the administrative and commercial centre for its region. The Lusignans enlarged the castle, built a wall and towers around the town, and extended the fortifications to the harbour. They also fortified the Byzantine castles of Saint Hilarion, Bouffavento and Kantara, which, together with Kyrenia Castle, protected the town from land and sea attacks. Kyrenia castle played a pivotal role in the island's history during the many disputes among the Frankish kings, as well as the conflicts with the Genoese. On numerous occasions the castle came under siege, but it never capitulated.

 

In 1489, Cyprus came under Venetian rule. The Venetians modified Kyrenia Castle to meet the threat that the use of gunpowder and cannons posed. The castle's royal quarters and three of its four thin and elegant Frankish towers were demolished and replaced by thickset circular towers that could better withstand cannon fire. These new towers, however, were never put to the test. In 1571, the castle and the town surrendered to the Ottoman army.

 

Kyrenia Under Ottoman Rule

Under Ottoman rule, Kyrenia district was at first one of four, then one six, administrative districts of the island and the town remained its administrative capital. The town's fortunes declined however as it was transformed into a garrison town. The Christian population was expelled from the fortified city, and no one was allowed to reside within the castle other than the artillerymen and their families. These men terrorized the town's inhabitants and those of the surrounding villages, Christian and Muslim alike, with their arbitrary looting and crimes. The few local inhabitants who dared to stay were merchants and fishermen whose livelihood depended on the sea. They built their homes outside the city wall, which through time, neglect and disrepair, turned to ruin. The rest of the inhabitants moved further out to the area known as Pano Kyrenia or the ‘Riatiko' (so called because it once belonged to a king) or fled further inland and to the mountain villages of Thermeia, Karakoumi, Kazafani, Bellapais and Karmi.

 

The town revived again when bribes and gifts paid to local Turkish officials caused them to permit local maritime trade with Asia Minor and the Aegean islands to resume. In 1783, the church of Chrysopolitissa was renovated. Then in 1856, following the Hatt-I-Humayum, which introduced social and political reform and greater religious freedom for the various peoples of the Ottoman Empire, the church of Archangel Michael was rebuilt on a rocky mount overlooking the sea. At about this time, many of the Christian inhabitants of the surrounding villages reestablished themselves in the town. Local agriculture and maritime trade, particularly the export of carobs to Asia Minor, allowed the people of Kyrenia to have a comfortable living, and some even to educate their children and pursue other cultural activities.

 

Under British Rule

In 1878, following a secret agreement between the British and Ottoman governments, the island was ceded to Great Britain as a military base in the eastern Mediterranean. At first, Great Britain did not undertake major administrative changes, so Kyrenia remained the district's capital. A road was constructed through the mountain pass to connect the town to the island's capital, Nicosia, and the harbour was repaired and expanded to accommodate increasing trade with the opposite coast. The town's municipal affairs were put in order and the municipal council took an active role in cleaning and modernizing the town. In 1893, a hospital was built through private contributions and effort. By the 1900s (decade), Kyrenia was a buzzing little town with a new school building, its own newspaper, social, educational and athletic clubs. It was also a favoured vacation spot for many wealthy Nicosia families. Many homes were converted into pensions and boarding houses and in 1906, the first hotel, The ‘Akteon,' was built by the sea. These first decades of British rule however, also saw increased economic hardship for the population. High taxation, frequent droughts and a world economic depression were precipitating factors for a mass exodus of people from the town and district, first to Egypt and then to the United States.

 

Kyrenia from the air in 1959

In 1922, the episcopal see of Kyrenia returned to the town after the completion of a new metropolitan building. That same year, the Greco-Turkish war brought to a halt all trade with the opposite coast causing a serious economic depression. To the rescue came a young repatriate from the USA who built the town's first modern hotels; first the ‘Seaview' in 1922 followed by the ‘Dome' in 1932 - both built with a foreign tourist clientele in mind. Kyrenia's mild climate, picturesque harbour, numerous archeological sites, panoramic views that combined sea, mountains and vegetation, coupled with modern amenities, soon attracted many travellers and Kyrenia's economy revived through tourism. After the Second World War, more hotels were built and the town remained a favoured vacation spot for Nicosia residents and foreign travellers alike. To the town's Greek and Turkish inhabitants were added many from Great Britain who chose Kyrenia as their permanent place of residence.

 

After Cypriot Independence

In 1960, Cyprus gained its independence from Great Britain. However, the intercommunal conflict that broke out in 1963-64 between the island's Greek and Turkish population again eroded Kyrenia's prosperity. While skirmishes in Kyrenia were minimal, Turkish Cypriot irregulars blockaded the Kyrenia-Nicosia road and occupied Saint Hilarion castle. Despite these difficulties, the 1960s and early 1970s was a period of lively cultural and economic activity. A new town hall was built and a Folklore Museum established. The ancient shipwreck [1] already alluded to was reassembled, together with all its amphorae and cargo, and permanently exhibited at the castle. The number of new hotels and tourists multiplied and a new road was constructed in the early 1970s connecting the town to Nicosia from the east. The town's cultural activities greatly increased. Other than the many traditional cultural and religious fairs and festivals annually celebrated, flower shows, yachting races, concerts and theatre performances were organized. Kyrenia, the smallest of Cypriot towns, was undoubtedly the island's most precious jewel.

 

The town's inhabitants, Greek, Turk, Maronite, Armenian, Latin and British peacefully coexisted and cooperated in their daily affairs and the town had grown beyond its two historic neighbourhoods of Kato (Lower) Kyrenia and Pano (Upper) Kyrenia. It expanded towards the mountain slopes to form the new neighbourhood of "California", and eastward it had just about reached the outskirts of Thermeia, Karakoumi and Ayios Georgios. On July 20, 1974, Turkey landed on the island to protect the Turkish minority from attack from the Greek military coup for enosis . The Greek Cypriots of Kyrenia abandoned their homes and headed to south of what is now the green line.

 

In 1974, there were 47 villages in the district of Kyrenia . Greek and Maronite Cypriots constituted 83% of the district's total population, while the Turkish Cypriots constituted just 15% of the total.

 

After the Turkish invasion

In 1974 the Turkish military conducted the Turkish Invasion of Cyprus. As a result, the Greeks of Kyrenia were expelled from their homes and became refugees. Today, the Republic of Cyprus continues to have a bishop of Kyrenia and the pre-1974 Greek inhabitants of Kyrenia continue to participate elections for the Kyrenia municipality in exile.

 

Northern Cyprus, officially the Turkish Republic of Northern Cyprus (TRNC), is a de facto state that comprises the northeastern portion of the island of Cyprus. It is recognised only by Turkey, and its territory is considered by all other states to be part of the Republic of Cyprus.

 

Northern Cyprus extends from the tip of the Karpass Peninsula in the northeast to Morphou Bay, Cape Kormakitis and its westernmost point, the Kokkina exclave in the west. Its southernmost point is the village of Louroujina. A buffer zone under the control of the United Nations stretches between Northern Cyprus and the rest of the island and divides Nicosia, the island's largest city and capital of both sides.

 

A coup d'état in 1974, performed as part of an attempt to annex the island to Greece, prompted the Turkish invasion of Cyprus. This resulted in the eviction of much of the north's Greek Cypriot population, the flight of Turkish Cypriots from the south, and the partitioning of the island, leading to a unilateral declaration of independence by the north in 1983. Due to its lack of recognition, Northern Cyprus is heavily dependent on Turkey for economic, political and military support.

 

Attempts to reach a solution to the Cyprus dispute have been unsuccessful. The Turkish Army maintains a large force in Northern Cyprus with the support and approval of the TRNC government, while the Republic of Cyprus, the European Union as a whole, and the international community regard it as an occupation force. This military presence has been denounced in several United Nations Security Council resolutions.

 

Northern Cyprus is a semi-presidential, democratic republic with a cultural heritage incorporating various influences and an economy that is dominated by the services sector. The economy has seen growth through the 2000s and 2010s, with the GNP per capita more than tripling in the 2000s, but is held back by an international embargo due to the official closure of the ports in Northern Cyprus by the Republic of Cyprus. The official language is Turkish, with a distinct local dialect being spoken. The vast majority of the population consists of Sunni Muslims, while religious attitudes are mostly moderate and secular. Northern Cyprus is an observer state of ECO and OIC under the name "Turkish Cypriot State", PACE under the name "Turkish Cypriot Community", and Organization of Turkic States with its own name.

 

Several distinct periods of Cypriot intercommunal violence involving the two main ethnic communities, Greek Cypriots and Turkish Cypriots, marked mid-20th century Cyprus. These included the Cyprus Emergency of 1955–59 during British rule, the post-independence Cyprus crisis of 1963–64, and the Cyprus crisis of 1967. Hostilities culminated in the 1974 de facto division of the island along the Green Line following the Turkish invasion of Cyprus. The region has been relatively peaceful since then, but the Cyprus dispute has continued, with various attempts to solve it diplomatically having been generally unsuccessful.

 

Cyprus, an island lying in the eastern Mediterranean, hosted a population of Greeks and Turks (four-fifths and one-fifth, respectively), who lived under British rule in the late nineteenth-century and the first half of the twentieth-century. Christian Orthodox Church of Cyprus played a prominent political role among the Greek Cypriot community, a privilege that it acquired during the Ottoman Empire with the employment of the millet system, which gave the archbishop an unofficial ethnarch status.

 

The repeated rejections by the British of Greek Cypriot demands for enosis, union with Greece, led to armed resistance, organised by the National Organization of Cypriot Struggle, or EOKA. EOKA, led by the Greek-Cypriot commander George Grivas, systematically targeted British colonial authorities. One of the effects of EOKA's campaign was to alter the Turkish position from demanding full reincorporation into Turkey to a demand for taksim (partition). EOKA's mission and activities caused a "Cretan syndrome" (see Turkish Resistance Organisation) within the Turkish Cypriot community, as its members feared that they would be forced to leave the island in such a case as had been the case with Cretan Turks. As such, they preferred the continuation of British colonial rule and then taksim, the division of the island. Due to the Turkish Cypriots' support for the British, EOKA's leader, Georgios Grivas, declared them to be enemies. The fact that the Turks were a minority was, according to Nihat Erim, to be addressed by the transfer of thousands of Turks from mainland Turkey so that Greek Cypriots would cease to be the majority. When Erim visited Cyprus as the Turkish representative, he was advised by Field Marshal Sir John Harding, the then Governor of Cyprus, that Turkey should send educated Turks to settle in Cyprus.

 

Turkey actively promoted the idea that on the island of Cyprus two distinctive communities existed, and sidestepped its former claim that "the people of Cyprus were all Turkish subjects". In doing so, Turkey's aim to have self-determination of two to-be equal communities in effect led to de jure partition of the island.[citation needed] This could be justified to the international community against the will of the majority Greek population of the island. Dr. Fazil Küçük in 1954 had already proposed Cyprus be divided in two at the 35° parallel.

 

Lindley Dan, from Notre Dame University, spotted the roots of intercommunal violence to different visions among the two communities of Cyprus (enosis for Greek Cypriots, taksim for Turkish Cypriots). Also, Lindlay wrote that "the merging of church, schools/education, and politics in divisive and nationalistic ways" had played a crucial role in creation of havoc in Cyprus' history. Attalides Michael also pointed to the opposing nationalisms as the cause of the Cyprus problem.

 

By the mid-1950's, the "Cyprus is Turkish" party, movement, and slogan gained force in both Cyprus and Turkey. In a 1954 editorial, Turkish Cypriot leader Dr. Fazil Kuchuk expressed the sentiment that the Turkish youth had grown up with the idea that "as soon as Great Britain leaves the island, it will be taken over by the Turks", and that "Turkey cannot tolerate otherwise". This perspective contributed to the willingness of Turkish Cypriots to align themselves with the British, who started recruiting Turkish Cypriots into the police force that patrolled Cyprus to fight EOKA, a Greek Cypriot nationalist organisation that sought to rid the island of British rule.

 

EOKA targeted colonial authorities, including police, but Georgios Grivas, the leader of EOKA, did not initially wish to open up a new front by fighting Turkish Cypriots and reassured them that EOKA would not harm their people. In 1956, some Turkish Cypriot policemen were killed by EOKA members and this provoked some intercommunal violence in the spring and summer, but these attacks on policemen were not motivated by the fact that they were Turkish Cypriots.

 

However, in January 1957, Grivas changed his policy as his forces in the mountains became increasingly pressured by the British Crown forces. In order to divert the attention of the Crown forces, EOKA members started to target Turkish Cypriot policemen intentionally in the towns, so that Turkish Cypriots would riot against the Greek Cypriots and the security forces would have to be diverted to the towns to restore order. The killing of a Turkish Cypriot policeman on 19 January, when a power station was bombed, and the injury of three others, provoked three days of intercommunal violence in Nicosia. The two communities targeted each other in reprisals, at least one Greek Cypriot was killed and the British Army was deployed in the streets. Greek Cypriot stores were burned and their neighbourhoods attacked. Following the events, the Greek Cypriot leadership spread the propaganda that the riots had merely been an act of Turkish Cypriot aggression. Such events created chaos and drove the communities apart both in Cyprus and in Turkey.

 

On 22 October 1957 Sir Hugh Mackintosh Foot replaced Sir John Harding as the British Governor of Cyprus. Foot suggested five to seven years of self-government before any final decision. His plan rejected both enosis and taksim. The Turkish Cypriot response to this plan was a series of anti-British demonstrations in Nicosia on 27 and 28 January 1958 rejecting the proposed plan because the plan did not include partition. The British then withdrew the plan.

 

In 1957, Black Gang, a Turkish Cypriot pro-taksim paramilitary organisation, was formed to patrol a Turkish Cypriot enclave, the Tahtakale district of Nicosia, against activities of EOKA. The organisation later attempted to grow into a national scale, but failed to gain public support.

 

By 1958, signs of dissatisfaction with the British increased on both sides, with a group of Turkish Cypriots forming Volkan (later renamed to the Turkish Resistance Organisation) paramilitary group to promote partition and the annexation of Cyprus to Turkey as dictated by the Menderes plan. Volkan initially consisted of roughly 100 members, with the stated aim of raising awareness in Turkey of the Cyprus issue and courting military training and support for Turkish Cypriot fighters from the Turkish government.

 

In June 1958, the British Prime Minister, Harold Macmillan, was expected to propose a plan to resolve the Cyprus issue. In light of the new development, the Turks rioted in Nicosia to promote the idea that Greek and Turkish Cypriots could not live together and therefore any plan that did not include partition would not be viable. This violence was soon followed by bombing, Greek Cypriot deaths and looting of Greek Cypriot-owned shops and houses. Greek and Turkish Cypriots started to flee mixed population villages where they were a minority in search of safety. This was effectively the beginning of the segregation of the two communities. On 7 June 1958, a bomb exploded at the entrance of the Turkish Embassy in Cyprus. Following the bombing, Turkish Cypriots looted Greek Cypriot properties. On 26 June 1984, the Turkish Cypriot leader, Rauf Denktaş, admitted on British channel ITV that the bomb was placed by the Turks themselves in order to create tension. On 9 January 1995, Rauf Denktaş repeated his claim to the famous Turkish newspaper Milliyet in Turkey.

 

The crisis reached a climax on 12 June 1958, when eight Greeks, out of an armed group of thirty five arrested by soldiers of the Royal Horse Guards on suspicion of preparing an attack on the Turkish quarter of Skylloura, were killed in a suspected attack by Turkish Cypriot locals, near the village of Geunyeli, having been ordered to walk back to their village of Kondemenos.

 

After the EOKA campaign had begun, the British government successfully began to turn the Cyprus issue from a British colonial problem into a Greek-Turkish issue. British diplomacy exerted backstage influence on the Adnan Menderes government, with the aim of making Turkey active in Cyprus. For the British, the attempt had a twofold objective. The EOKA campaign would be silenced as quickly as possible, and Turkish Cypriots would not side with Greek Cypriots against the British colonial claims over the island, which would thus remain under the British. The Turkish Cypriot leadership visited Menderes to discuss the Cyprus issue. When asked how the Turkish Cypriots should respond to the Greek Cypriot claim of enosis, Menderes replied: "You should go to the British foreign minister and request the status quo be prolonged, Cyprus to remain as a British colony". When the Turkish Cypriots visited the British Foreign Secretary and requested for Cyprus to remain a colony, he replied: "You should not be asking for colonialism at this day and age, you should be asking for Cyprus be returned to Turkey, its former owner".

 

As Turkish Cypriots began to look to Turkey for protection, Greek Cypriots soon understood that enosis was extremely unlikely. The Greek Cypriot leader, Archbishop Makarios III, now set independence for the island as his objective.

 

Britain resolved to solve the dispute by creating an independent Cyprus. In 1959, all involved parties signed the Zurich Agreements: Britain, Turkey, Greece, and the Greek and Turkish Cypriot leaders, Makarios and Dr. Fazil Kucuk, respectively. The new constitution drew heavily on the ethnic composition of the island. The President would be a Greek Cypriot, and the Vice-President a Turkish Cypriot with an equal veto. The contribution to the public service would be set at a ratio of 70:30, and the Supreme Court would consist of an equal number of judges from both communities as well as an independent judge who was not Greek, Turkish or British. The Zurich Agreements were supplemented by a number of treaties. The Treaty of Guarantee stated that secession or union with any state was forbidden, and that Greece, Turkey and Britain would be given guarantor status to intervene if that was violated. The Treaty of Alliance allowed for two small Greek and Turkish military contingents to be stationed on the island, and the Treaty of Establishment gave Britain sovereignty over two bases in Akrotiri and Dhekelia.

 

On 15 August 1960, the Colony of Cyprus became fully independent as the Republic of Cyprus. The new republic remained within the Commonwealth of Nations.

 

The new constitution brought dissatisfaction to Greek Cypriots, who felt it to be highly unjust for them for historical, demographic and contributional reasons. Although 80% of the island's population were Greek Cypriots and these indigenous people had lived on the island for thousands of years and paid 94% of taxes, the new constitution was giving the 17% of the population that was Turkish Cypriots, who paid 6% of taxes, around 30% of government jobs and 40% of national security jobs.

 

Within three years tensions between the two communities in administrative affairs began to show. In particular disputes over separate municipalities and taxation created a deadlock in government. A constitutional court ruled in 1963 Makarios had failed to uphold article 173 of the constitution which called for the establishment of separate municipalities for Turkish Cypriots. Makarios subsequently declared his intention to ignore the judgement, resulting in the West German judge resigning from his position. Makarios proposed thirteen amendments to the constitution, which would have had the effect of resolving most of the issues in the Greek Cypriot favour. Under the proposals, the President and Vice-President would lose their veto, the separate municipalities as sought after by the Turkish Cypriots would be abandoned, the need for separate majorities by both communities in passing legislation would be discarded and the civil service contribution would be set at actual population ratios (82:18) instead of the slightly higher figure for Turkish Cypriots.

 

The intention behind the amendments has long been called into question. The Akritas plan, written in the height of the constitutional dispute by the Greek Cypriot interior minister Polycarpos Georkadjis, called for the removal of undesirable elements of the constitution so as to allow power-sharing to work. The plan envisaged a swift retaliatory attack on Turkish Cypriot strongholds should Turkish Cypriots resort to violence to resist the measures, stating "In the event of a planned or staged Turkish attack, it is imperative to overcome it by force in the shortest possible time, because if we succeed in gaining command of the situation (in one or two days), no outside, intervention would be either justified or possible." Whether Makarios's proposals were part of the Akritas plan is unclear, however it remains that sentiment towards enosis had not completely disappeared with independence. Makarios described independence as "a step on the road to enosis".[31] Preparations for conflict were not entirely absent from Turkish Cypriots either, with right wing elements still believing taksim (partition) the best safeguard against enosis.

 

Greek Cypriots however believe the amendments were a necessity stemming from a perceived attempt by Turkish Cypriots to frustrate the working of government. Turkish Cypriots saw it as a means to reduce their status within the state from one of co-founder to that of minority, seeing it as a first step towards enosis. The security situation deteriorated rapidly.

 

Main articles: Bloody Christmas (1963) and Battle of Tillyria

An armed conflict was triggered after December 21, 1963, a period remembered by Turkish Cypriots as Bloody Christmas, when a Greek Cypriot policemen that had been called to help deal with a taxi driver refusing officers already on the scene access to check the identification documents of his customers, took out his gun upon arrival and shot and killed the taxi driver and his partner. Eric Solsten summarised the events as follows: "a Greek Cypriot police patrol, ostensibly checking identification documents, stopped a Turkish Cypriot couple on the edge of the Turkish quarter. A hostile crowd gathered, shots were fired, and two Turkish Cypriots were killed."

 

In the morning after the shooting, crowds gathered in protest in Northern Nicosia, likely encouraged by the TMT, without incident. On the evening of the 22nd, gunfire broke out, communication lines to the Turkish neighbourhoods were cut, and the Greek Cypriot police occupied the nearby airport. On the 23rd, a ceasefire was negotiated, but did not hold. Fighting, including automatic weapons fire, between Greek and Turkish Cypriots and militias increased in Nicosia and Larnaca. A force of Greek Cypriot irregulars led by Nikos Sampson entered the Nicosia suburb of Omorphita and engaged in heavy firing on armed, as well as by some accounts unarmed, Turkish Cypriots. The Omorphita clash has been described by Turkish Cypriots as a massacre, while this view has generally not been acknowledged by Greek Cypriots.

 

Further ceasefires were arranged between the two sides, but also failed. By Christmas Eve, the 24th, Britain, Greece, and Turkey had joined talks, with all sides calling for a truce. On Christmas day, Turkish fighter jets overflew Nicosia in a show of support. Finally it was agreed to allow a force of 2,700 British soldiers to help enforce a ceasefire. In the next days, a "buffer zone" was created in Nicosia, and a British officer marked a line on a map with green ink, separating the two sides of the city, which was the beginning of the "Green Line". Fighting continued across the island for the next several weeks.

 

In total 364 Turkish Cypriots and 174 Greek Cypriots were killed during the violence. 25,000 Turkish Cypriots from 103-109 villages fled and were displaced into enclaves and thousands of Turkish Cypriot houses were ransacked or completely destroyed.

 

Contemporary newspapers also reported on the forceful exodus of the Turkish Cypriots from their homes. According to The Times in 1964, threats, shootings and attempts of arson were committed against the Turkish Cypriots to force them out of their homes. The Daily Express wrote that "25,000 Turks have already been forced to leave their homes". The Guardian reported a massacre of Turks at Limassol on 16 February 1964.

 

Turkey had by now readied its fleet and its fighter jets appeared over Nicosia. Turkey was dissuaded from direct involvement by the creation of a United Nations Peacekeeping Force in Cyprus (UNFICYP) in 1964. Despite the negotiated ceasefire in Nicosia, attacks on the Turkish Cypriot persisted, particularly in Limassol. Concerned about the possibility of a Turkish invasion, Makarios undertook the creation of a Greek Cypriot conscript-based army called the "National Guard". A general from Greece took charge of the army, whilst a further 20,000 well-equipped officers and men were smuggled from Greece into Cyprus. Turkey threatened to intervene once more, but was prevented by a strongly worded letter from the American President Lyndon B. Johnson, anxious to avoid a conflict between NATO allies Greece and Turkey at the height of the Cold War.

 

Turkish Cypriots had by now established an important bridgehead at Kokkina, provided with arms, volunteers and materials from Turkey and abroad. Seeing this incursion of foreign weapons and troops as a major threat, the Cypriot government invited George Grivas to return from Greece as commander of the Greek troops on the island and launch a major attack on the bridgehead. Turkey retaliated by dispatching its fighter jets to bomb Greek positions, causing Makarios to threaten an attack on every Turkish Cypriot village on the island if the bombings did not cease. The conflict had now drawn in Greece and Turkey, with both countries amassing troops on their Thracian borders. Efforts at mediation by Dean Acheson, a former U.S. Secretary of State, and UN-appointed mediator Galo Plaza had failed, all the while the division of the two communities becoming more apparent. Greek Cypriot forces were estimated at some 30,000, including the National Guard and the large contingent from Greece. Defending the Turkish Cypriot enclaves was a force of approximately 5,000 irregulars, led by a Turkish colonel, but lacking the equipment and organisation of the Greek forces.

 

The Secretary-General of the United Nations in 1964, U Thant, reported the damage during the conflicts:

 

UNFICYP carried out a detailed survey of all damage to properties throughout the island during the disturbances; it shows that in 109 villages, most of them Turkish-Cypriot or mixed villages, 527 houses have been destroyed while 2,000 others have suffered damage from looting.

 

The situation worsened in 1967, when a military junta overthrew the democratically elected government of Greece, and began applying pressure on Makarios to achieve enosis. Makarios, not wishing to become part of a military dictatorship or trigger a Turkish invasion, began to distance himself from the goal of enosis. This caused tensions with the junta in Greece as well as George Grivas in Cyprus. Grivas's control over the National Guard and Greek contingent was seen as a threat to Makarios's position, who now feared a possible coup.[citation needed] The National Guard and Cyprus Police began patrolling the Turkish Cypriot enclaves of Ayios Theodoros and Kophinou, and on November 15 engaged in heavy fighting with the Turkish Cypriots.

 

By the time of his withdrawal 26 Turkish Cypriots had been killed. Turkey replied with an ultimatum demanding that Grivas be removed from the island, that the troops smuggled from Greece in excess of the limits of the Treaty of Alliance be removed, and that the economic blockades on the Turkish Cypriot enclaves be lifted. Grivas was recalled by the Athens Junta and the 12,000 Greek troops were withdrawn. Makarios now attempted to consolidate his position by reducing the number of National Guard troops, and by creating a paramilitary force loyal to Cypriot independence. In 1968, acknowledging that enosis was now all but impossible, Makarios stated, "A solution by necessity must be sought within the limits of what is feasible which does not always coincide with the limits of what is desirable."

 

After 1967 tensions between the Greek and Turkish Cypriots subsided. Instead, the main source of tension on the island came from factions within the Greek Cypriot community. Although Makarios had effectively abandoned enosis in favour of an 'attainable solution', many others continued to believe that the only legitimate political aspiration for Greek Cypriots was union with Greece.

 

On his arrival, Grivas began by establishing a nationalist paramilitary group known as the National Organization of Cypriot Fighters (Ethniki Organosis Kyprion Agoniston B or EOKA-B), drawing comparisons with the EOKA struggle for enosis under the British colonial administration of the 1950s.

 

The military junta in Athens saw Makarios as an obstacle. Makarios's failure to disband the National Guard, whose officer class was dominated by mainland Greeks, had meant the junta had practical control over the Cypriot military establishment, leaving Makarios isolated and a vulnerable target.

 

During the first Turkish invasion, Turkish troops invaded Cyprus territory on 20 July 1974, invoking its rights under the Treaty of Guarantee. This expansion of Turkish-occupied zone violated International Law as well as the Charter of the United Nations. Turkish troops managed to capture 3% of the island which was accompanied by the burning of the Turkish Cypriot quarter, as well as the raping and killing of women and children. A temporary cease-fire followed which was mitigated by the UN Security Council. Subsequently, the Greek military Junta collapsed on July 23, 1974, and peace talks commenced in which a democratic government was installed. The Resolution 353 was broken after Turkey attacked a second time and managed to get a hold of 37% of Cyprus territory. The Island of Cyprus was appointed a Buffer Zone by the United Nations, which divided the island into two zones through the 'Green Line' and put an end to the Turkish invasion. Although Turkey announced that the occupied areas of Cyprus to be called the Federated Turkish State in 1975, it is not legitimised on a worldwide political scale. The United Nations called for the international recognition of independence for the Republic of Cyprus in the Security Council Resolution 367.

 

In the years after the Turkish invasion of northern Cyprus one can observe a history of failed talks between the two parties. The 1983 declaration of the independent Turkish Republic of Cyprus resulted in a rise of inter-communal tensions and made it increasingly hard to find mutual understanding. With Cyprus' interest of a possible EU membership and a new UN Secretary-General Kofi Annan in 1997 new hopes arose for a fresh start. International involvement from sides of the US and UK, wanting a solution to the Cyprus dispute prior to the EU accession led to political pressures for new talks. The believe that an accession without a solution would threaten Greek-Turkish relations and acknowledge the partition of the island would direct the coming negotiations.

 

Over the course of two years a concrete plan, the Annan plan was formulated. In 2004 the fifth version agreed upon from both sides and with the endorsement of Turkey, US, UK and EU then was presented to the public and was given a referendum in both Cypriot communities to assure the legitimisation of the resolution. The Turkish Cypriots voted with 65% for the plan, however the Greek Cypriots voted with a 76% majority against. The Annan plan contained multiple important topics. Firstly it established a confederation of two separate states called the United Cyprus Republic. Both communities would have autonomous states combined under one unified government. The members of parliament would be chosen according to the percentage in population numbers to ensure a just involvement from both communities. The paper proposed a demilitarisation of the island over the next years. Furthermore it agreed upon a number of 45000 Turkish settlers that could remain on the island. These settlers became a very important issue concerning peace talks. Originally the Turkish government encouraged Turks to settle in Cyprus providing transfer and property, to establish a counterpart to the Greek Cypriot population due to their 1 to 5 minority. With the economic situation many Turkish-Cypriot decided to leave the island, however their departure is made up by incoming Turkish settlers leaving the population ratio between Turkish Cypriots and Greek Cypriots stable. However all these points where criticised and as seen in the vote rejected mainly by the Greek Cypriots. These name the dissolution of the „Republic of Cyprus", economic consequences of a reunion and the remaining Turkish settlers as reason. Many claim that the plan was indeed drawing more from Turkish-Cypriot demands then Greek-Cypriot interests. Taking in consideration that the US wanted to keep Turkey as a strategic partner in future Middle Eastern conflicts.

 

A week after the failed referendum the Republic of Cyprus joined the EU. In multiple instances the EU tried to promote trade with Northern Cyprus but without internationally recognised ports this spiked a grand debate. Both side endure their intention of negotiations, however without the prospect of any new compromises or agreements the UN is unwilling to start the process again. Since 2004 negotiations took place in numbers but without any results, both sides are strongly holding on to their position without an agreeable solution in sight that would suit both parties.

Why rare bees are attracted to me? A question that doesn't really keep me up at night, but...here consider this Dieunomia nevadensis. (Nice orange legs there, lady Di). This bee is known from one site in Maryland. So it is rare. It also has not been found in the surrounding states...so this population would appear to be very special. You have to go to North Carolina to find a record. Interesting in a Bermuda Triangle sort of way is the fact that this site is only a couple of miles from my house. How cool is that? This particular specimen collected by Tim McMahon, but the very first one (and there was only one) I found at a sand mine at the same spot. This has happened repeatedly, I am seemingly surrounded by rare bees that are attracted from long distances away to be near me. Or, perhaps it is not so much my beeaura but the fact that there are so few people really looking for bees? How are bees really doing then? Don't ask me I have beeaura issues. Photo by Brooke Goggins.

 

~~~~~~~~~~{{{{{{0}}}}}}~~~~~~~~~~

 

All photographs are public domain, feel free to download and use as you wish.

  

Photography Information:

Canon Mark II 5D, Zerene Stacker, Stackshot Sled, 65mm Canon MP-E 1-5X macro lens, Twin Macro Flash in Styrofoam Cooler, F5.0, ISO 100, Shutter Speed 200

 

We Are Made One with What We Touch and See

 

We are resolved into the supreme air,

We are made one with what we touch and see,

With our heart's blood each crimson sun is fair,

With our young lives each spring impassioned tree

Flames into green, the wildest beasts that range

The moor our kinsmen are, all life is one, and all is change.

- Oscar Wilde

  

You can also follow us on Instagram - account = USGSBIML

 

Want some Useful Links to the Techniques We Use? Well now here you go Citizen:

 

Best over all technical resource for photo stacking:

www.extreme-macro.co.uk/

 

Free Field Guide to Bee Genera of Maryland:

bio2.elmira.edu/fieldbio/beesofmarylandbookversion1.pdf

 

Basic USGSBIML set up:

www.youtube.com/watch?v=S-_yvIsucOY

 

USGSBIML Photoshopping Technique: Note that we now have added using the burn tool at 50% opacity set to shadows to clean up the halos that bleed into the black background from "hot" color sections of the picture.

www.youtube.com/watch?v=Bdmx_8zqvN4

 

Bees of Maryland Organized by Taxa with information on each Genus

www.flickr.com/photos/usgsbiml/collections

 

PDF of Basic USGSBIML Photography Set Up:

ftp://ftpext.usgs.gov/pub/er/md/laurel/Droege/How%20to%20Take%20MacroPhotographs%20of%20Insects%20BIML%20Lab2.pdf

 

Google Hangout Demonstration of Techniques:

plus.google.com/events/c5569losvskrv2nu606ltof8odo

or

www.youtube.com/watch?v=4c15neFttoU

 

Excellent Technical Form on Stacking:

www.photomacrography.net/

 

Contact information:

Sam Droege

sdroege@usgs.gov

  

301 497 5840

I'm having problems getting the top lid off and also the clear paper around it. It just sticks to it and does any one know how to fix this problem???

If you have any questions or would like to contribute to this archive, please visit tigerjams.art/ and contact me on Twitter DM or Telegram ♥

The new bulletin cover for our series "Hard Questions Jesus Asked" at Four Corners Church.

 

Ever wonder how much easier it would be to follow Jesus if all of your questions could be answered? Ironically, when Jesus walked the earth he did not spend a lot of time giving answers -- instead he asked a lot of questions.

 

Over the next few Sundays, we're looking at some of the HARD QUESTIONS JESUS ASKED that still impact our lives today:

 

• Why is fear such a big part of your life?

• Where is God when you really need him?

• Is there more to knowing Jesus than

going to church, praying and reading your Bible?

for those of you who are in london: do you know where can i buy precious metal clay offline? some art store? preferably somewhere inside 1st or 2nd zones, near the center of the city? i'm going to visit you at the first half of march and really would like to buy this thing. thanks!

Billy Meadway asked how many Bova Futura 2's Wicksons have ......I can answer the question . One of two Coaches for Wicksons on hire to Harry Shaw for he offical Coventry City Coaches for offical supporters was WT63FUT a Bova Futura 2 C53FT. Photo taken 24/01/14

Question Everything, a creepy scene from inside the abandoned Cadillac Stamping Facility, Detroit Michigan

 

Thanks for looking!

 

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©2009- 2018 Michael Criswell Photography

This Question Mark was found perched on the underside of a leaf.

Sometimes, a stranger approaches me before I approach her, just as in this case with Jade; the woman with the camera.

 

While I was interviewing Sebastian, my previous stranger, Jade approached and said: "I've heard your question about the message to the world and I have my answer to that."

A few minutes later we were engaged in a very long conversation, getting to know each other.

 

"I've been spreading my message for a long time so I'll share it with you," Jade said.

"Go green, use less plastic, less pollution, more life. Nature is so generous with us, I wish people would treat Nature in a kind way and not consume so much plastic."

 

Jade, 34y/o, has moved from Vietnam to Finland about six years ago. She has met her Finnish husband online and after they got to know each other--he visited her village and stayed for four months there: "escaping the Finnish winter," they decided to get married and build a family.

They have a five year old son whom Jade is very proud of.

"He is my inspiration and the reason I've decided to become a full-time photographer."

However, her journey took her first to law school in Vietnam where she studied law for seven years and was later employed in a law firm.

She never really liked to work as a lawyer, but she liked to teach and thought she would learn to become a teacher.

After a while she knew that it wasn't really her call.

"I like to do creative work," she said, "I love carpentry".

As the story unfolded, I found out that Jade's husband is a professional carpenter.

"Having carpentered our kitchen, he said that he has built the heart of our home."

Naturally, the kitchen is the heart of any home, I think.

 

Life takes us on different journeys and when Jade moved to Finland, she worked at first as a barista in a café.

Photography came into her life when her son was born. She took many photos of him and published them on her social medias. www.facebook.com/gin.ply

www.instagram.com/jadeylitalophotography/

 

As a result she got many compliments and positive feedback for her work. But it was not until her son became four and a half years old and told his mommy how proud he was of her photography, that she made the change.

"If he could believe in me, I had to believe that I could do it, too."

It is not easy to quit a job that pays you a salary on regular basis, but when Jade had to refuse a photo session with a client--because she didn't have time--she decided to quit for good and to devote herself to photography.

 

When I asked what she would advise her younger self, Jade said: "Listen to yourself, ask what do you really want to do in life, follow it and believe you can do it!"

 

"Life to me means love, joy, pain and sorrow. As long as I can feel those emotions, I still love life.

"There are many things that inspire me; the human heart, human mindset, nature, art, myself ..."

 

"What do you love about yourself, Jade?"

"I love my body with all its cells, parts and my soul. I love the way I always feel thankful and appreciate everything that I have."

 

Our conversation went on and on and when we parted we hugged--now that the restrictions were lifted--and we wished each other well and the hope that we might meet again.

 

I have taken several portraits of Jade, but she asked me to publish only these two. "Maybe I'll change my mind later; I'll let you know", she said.

Your wish is my command, as the saying goes. Thanks, Jade, it was really wonderful to connect and thanks for the cookie, too. www.flickr.com/photos/timelessriver/51543153429/in/photos...

Polygonia interrogationis. I've seen several here and there in Austin in the past few days.

What brings you more agony??? Doing something you know you shouldn’t do but have no regrets about it? Or.... not doing it and being in agony over wondering what would have happened had you done it?

Questions... on black.

This was my late Grandad's camera given to me over Christmas by my Dad. He thought I should have it as seem to have inherited the photographer genes,

 

It was apparently bought in the sixties from Asia as duty free. Very expensive in those days and top spec from what I understand. Lens looks much better engineered that the G1's.. with a built in timer too! Looks similar to the latest retro Leicas I thought.

  

My questions to experts out there...

 

1) Would I be able to get film for it?

2) Could the fim then be converted to JPEG equivalent?

3) Is it would buying film to try if available? (Ie. was/ is it a good camera/ lens)

4) My main interest.. would the lens fit my G1 with an adapter? I can't seem to detach it!?

 

Many thanks in advance! :)

Matt

 

it might be question mark ....