View allAll Photos Tagged Relocation
Living room. With colors like this, you expect this house to have been the scene of a number of unsolved and grisly murders.
Title: Washington Park: Rehabilitation and Relocation
Creator: Boston Redevelopment Authority
Date: 1965 October 14
Source: Boston Redevelopment Authority photographs, Collection #4010.001
File name: 4010_001_A274_006
Rights: In Copyright - Non commercial use permitted
Citation: Boston Redevelopment Authority photographs, Collection #4010.001, City of Boston Archives, Boston
In the months following the 1955 flood a number of houses were relocated to a new subdivision at Telarah, enabling people to be free from the recurring fear of floods.
This relocation effort was made possible by the work and generosity The Lions Club of Maitland and with the assistance of other Lions Club nearby.
Image courtesy of John Fraser
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Mussel relocation in the Portage River at the Elmore Bridge. Districts 1,3, and 10 participating
photo by Nick Buchanan, ODOT.
Construction crews working for WSDOT relocate a noise wall in the Talbot Hill neighborhood in Renton during July 2017 as part of the I-405/SR 167 Interchange Direct Connector project.
The swarming honeybees have kept me very busy this spring. As the first night falls on the new colony most of the bees will move inside and begin the task of building comb. Just before darkness sets in I climb a 12' ladder, temporarily close off the entrance, slide the box onto my shoulder and carry it down to the apiary, otherwise known as my backyard. Moving them as soon as possible will prevent the foragers from learning this location as their new home. On the first morning after a swarm has moved house the foragers will begin orientation flights and use their built in GPS system to quickly learn how to navigate to and from their new location.
Cardboard, also referred to as corrugated cardboard, is a recyclable material that i recycled by small and large scale businesses to save money on waste disposal costs. Cardboard recycling is the reprocessing and reuse of thick sheets or stiff multilayered papers that have been used, discarded or regarded as waste. Cardboard boxes are usually heavy-duty or thick-sheets of paper known for their durability and hardness. Examples of cardboard include packaging boxes, egg cartoons, shoe boxes, and cereal boxes.
Recycling is good for us as it not only saves our environment from deterioration by reducing pollution but also conserves valuable resources and creates jobs. Cardboard recycling is done as a way of keeping the environment clean and green. The steps below provide an explanation of the cardboard recycling system.
Step-by-Step Process of Cardboard Recycling
1. Collection
Collection is the first step of recycling cardboard. Recyclers and businesses collect the waste cardboard at designated cardboard collection points. Majority of the collection points include trash bins, stores, scrap yards, and commercial outlets that generate cardboard waste. After collection, they are then measured and hauled to recycling facilities, mostly paper mills.
At this point, there are certain types of cardboard that are accepted while some are not depending on how they were used or manufactured. For instance, cardboard that are waxed and coated or used for food packaging are not accepted in most cases as they undergo different specialized recycling process.
2. Sorting
Once the corrugated boxes arrive at the recycling facility, they are sorted according to the materials they are made of. In most cases, they are classified into corrugated cardboard and boxboard. Boxboards are the ones that are thin such as those used for cardboard drink containers or cereals boxes while corrugated cardboard boxes are bigger and stiffer commonly used for packaging transport goods. Sorting is important since paper mills manufacture different grades of materials based on the materials being recovered.
3. Shredding and Pulping
After sorting is done, the next step is shredding then pulping follows. Shredding is done to break down the cardboard paper fibers into minute pieces. Once the material is finely shredded into pieces, it is mixed with water and chemicals to breakdown the paper fibers that turn it into a slurry substance.
This process is what is termed as pulping. The pulped material is then blended with new pulp, generally from wood chips that ultimately help the resulting substance to solidify and become firmer.
4. Filtering, conterminal removal and De-Inking
The pulpy material is then taken through a comprehensive filtering process to get rid of all the foreign materials present as well as impurities such as strings, tape or glue. The pulp further goes into a chamber where contaminants like plastics and metals staples are removed through a centrifuge-like process. Plastics float on top while the heavy metal staples fall to the bottom after which they are eliminated.
The next process, de-inking, involves putting the pulp in a floatation device made up of chemicals that takes away any form of dyes or ink via a series of filtering and screening. This step is also called the cleaning process as it cleans the pulp thoroughly to ensure it is ready for the final processing stage.
5. Finishing for reuse
At this stage, the cleaned pulp is blended with new production materials after which, it is put to dry on a flat conveyor belt and heated cylindrical surfaces. As the pulp dries, it is passed through an automated machine that press out excess water and facilitates the formation of a long rolls of solid sheet from the fibers called linerboards and mediums. The linerboards are glued together, layer by layer to make a new piece of cardboard.
In other cases, the medium is used as the corrugated sheet which is taken through two huge metal rolls with teeth to give it the ridges. Linerboards are then glued to the medium as the thin outer covering. Alternatively, the linerboards and mediums are ferried to boxboard manufacturers where the manufacturing process is completed by use of machines that shape and create crease along pattern folds to make the boxes used for packaging or transporting products.
The Morley Galleria Water Compensation Basin Relocation plan. A giant 'screw you!' to anyone who uses the bus to do their shopping...
Image Courtesy: FaceMePLS (www.flickr.com/photos/faceme/1517562228), Licensed under the Creative Commons Attribution 2.0 Generic | Flickr
Relocation day. Today we spend the sunday by moving out of the old studio and moving into the new one, just next door.
I’m looking forward to use more daylight in my future portrait session, but we still have some construction days before we are ready to welcome our customers.
[ website | instagram | istock | getty images ]
model: Selfportrait
location: Pixi Studio, Dronninglund, Denmark
The bronze statue that once stood atop the Pitt County Confederate Soldiers Monument is secured for transport as the sun begins to rise on Monday, June 22. Crews worked throughout the night to disassemble the monument while hampered by equipment issues; the remainder of the monument was removed on Tuesday evening. Work was performed at night to prevent interfering with traffic, court proceedings, and businesses in the Uptown area.
On Monday, June 15, the Pitt County Board of Commissioners voted to relocate the memorial due to threat of vandalism and concern for public safety after property damage occurred during rioting in the Uptown area two weeks earlier. Following the vote to relocate the monument, County Commissioners created a committee to select a new location for the statue, which has not been determined at this time.
The monument was formally dedicated in November 1914; various groups have called for its removal from the courthouse grounds since at least the 1990’s.
“NOW THEREFORE, be it resolved that the City Council of the City of Greenville is committed to a community where all are welcome and should be treated equally with the same compassion in every interaction with a commitment to fairness, equality, kindness, justice, peace, and understanding.” — excerpt from Resolution For Equality, adopted by Greenville City Council on June 15, 2020.
A National Historic Landmark
Prowers County, CO
Listed: 05/18/1994
Designated an NHL: 02/10/06
The site of the Granada Relocation Center is nationally significant as one of ten camps which housed Japanese Americans from 1942 to 1945 following their forced removal by military authorities from the West Coast. The site is significant under Criterion A for its association with U.S. Military History (World War II on the Home Front), for its association with U.S. constitutional law (the protection of civil liberties during wartime), and for its association with Japanese American social history. The camp, with a period of significance of 1942-45, is eligible for listing on the National Register under Criteria Consideration G for its exceptional historical significance in the above areas.
More than ten thousand persons passed through the Granada Relocation Center, which operated from August 1942 to October 1945. At its peak, Amache contained 7,318 Japanese Americans, nearly all of whom were former California residents and two-thirds of whom were United States citizens. As one of only ten such camps in seven mostly western states, the center housed Japanese Americans removed from the West Coast under the authority of Presidential Executive Order 9066. Although not charged with any crimes and without benefit of judicial hearings, Japanese Americans as a group were uprooted from their homes and businesses and taken under armed guard for detention in a system of assembly and relocation centers. At the time the "evacuation" of Japanese Americans was justified on the basis of "military necessity" in the months following Japan's attack on Pearl Harbor and due to the professed inability of the military to gauge the loyalty of individual Japanese Americans. From the relocation centers, evacuees were released over time to pursue jobs or higher education in parts of the nation away from the West Coast. The exclusion from the Pacific Coast states was lifted in early 1945 and a portion of the Japanese American community returned. The relocation had a profound impact on the social life of Japanese Americans in terms of family structure, assimilation into American life, and the geographic distribution of the group as a whole. A number of United States Supreme Court cases dealt with the relocation, which has received extensive legal and academic study.
Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.
The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.
The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.
HISTORY
In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.
In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."
Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.
EMERALD BUDDHA
It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.
According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.
In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.
LEGENDS
There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:
The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).
The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.
ARCHITECTURE
Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.
The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.
There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.
WORSHIP AND CEREMONIES
Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.
Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.
A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.
The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.
RULES OF ENTRY AND CONDUCT
The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.
OTHER MONUMENTS
While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library
Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.
During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.
Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue
A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.
EIGHT TOWERS
On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.
ELEPHANT STATUES
Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.
WIKIPEDIA
Lindi Ortega
OCA Spazio Ansaldo (MI)
19 Marzo 2013
© Mairo Cinquetti
© All rights reserved. Do not use my photos without my written permission. If you would like to buy or use this photo PLEASE message me or email me at mairo.cinquetti@gmail.com
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Nashville beckoned, and Lindi Ortega answered the call.
Armed with an inimitable, irresistible singing voice The Independent hails as “a truly magnificent instrument,” and a heart bursting with creative ambition, the Canadian songstress whom American Songwriter calls “the love child of Johnny Cash and Nancy Sinatra” decided to relocate to Music City from her
native Toronto to birth her brand new musical offspring, Cigarettes & Truckstops.
A logical follow-up to her 2011 critically acclaimed alt-country masterpiece Little Red Boots, the 10-song Cigarettes & Truckstops further flaunts Ortega’s distinctive vision; one that embraces the oft-neglected, politically incorrect realism of traditional country and frames it in a charmingly, and sometimes darkly humourous contemporary context.
Bookended by a couple of romantic road ballads in the title track and the reflective “Every Mile Of The Ride,” Cigarettes & Truckstops further evolves the promise foreshadowed by the JUNO-Award nominated-and-Polaris-Music-Prize-long-listed Little Red Boots.
The writing is stellar, her musical discipline undoubtedly galvanized by a fearless 2010-2012 tour schedule that saw Lindi open for a variety of acts, from punk vets Social Distortion; pop icon Burton Cummings; country fave Dierks Bentley; folk outfit Noah & The Whale and Academy Award winner Kevin Costner with attention-grabbing finesse, making serious inroads with North American and European audiences, and prompting Exclaim! to declare Ortega an “electrifying” performer.
Whether it’s the plucky shuffle of the hilarious “The Day You Die;” the angry harrumph of “Don’t Wanna Hear It;” the high lonesome feel of “Heaven Has No Vacancy” or the haunting twang of guilt that is “Murder of Crows,” Ortega continues to deliver a refreshing twist that walks vintage and contemporary lines in imaginative and inventive manners.
But in order to realize this next step of her artistic fruition, the two-time JUNO Award nominee (Canada’s equivalent to the Grammy Awards) had to pull up her Canadian stakes and come to the well.
“I was really inspired by being here in Nashville,” explains Ortega, the daughter of a Northern Irish mother and Mexican father who has been performing since she picked up a guitar at age 16.
“I wanted the authenticity of my influences to shine through on this record. I knew I liked country and I think moving here, I wanted to delve into those influences more genuinely.
“To be able to read a Hank Williams biography and then go to where his house was, or the places that they talk about, and absorb that was invaluable.”
As Ortega is the first to admit, she’s anything but a “straight-up country artist,” so other elements played into the equation.
“I found that I was really inspired by going to New Orleans, after I shot that music video for (Little Red Boots’) “Black Fly” – and the Deep South.
“After Little Red Boots I read the Hank Williams biography and I learned that he was very highly influenced by a man named “Tee-Tot.” (Rufus Payne). Tee-Tot was a blues guy, and I discovered that a lot of early country drew influence from early blues. So I really started getting into listening to blues.”
She recruited a sympathetic visionary to produce the album in fellow Canadian Colin Linden, (O Brother Where Art Thou, Blackie & The Rodeo Kings, Bruce Cockburn, The Band), who also happens to reside in Nashville.
“When it was time to start working with producers, Colin’s name was thrown in the hat,” recalls Ortega. “I looked him up on YouTube,and the first thing I saw him perform was this crazy awesome Dobro solo.
“I realized that I loved that instrument, and I needed to have it all over my record,” she laughs.
“There was something about the sound of it that resonated so much with me. Colin was very influenced by the blues and had a lot of knowledge about its background and history, and I thought it would be cool to bring that into the record.”
The blues touch is a subtle one, a seasoning of sorts on this album of longing and vulnerability; travel and romance; of anger and passion; of fact and fiction.
A big breakthrough was Ortega’s topical candour.
“I was sort of delving into the darker corners of my mind with some things, which was interesting for me, and not being afraid to put some other things out there,” she reveals. “The song from my first record, “All My Friends,” alludes to certain things in a metaphorical way, where on this album, I’m a little more straight up about it. I’m not trying to hide.
“I guess that I’m just willing to take that risk. I’m just being honest and talking about my experiences, and by doing that, I’m not advocating anything and I’m not telling anybody they need to do anything: I’m just writing about my life and the experiences that I go through.”
But it’s not all autobiographical: “Murder of Crows,’ co-authored by Matt Nolan and one of three co-writes on Cigarettes & Truckstops, is pure Man In Black-inspired fiction.
“I was actually thinking of Johnny Cash’s Murder album when I wrote that,” Ortega chuckles. “I just wanted to delve into fictitious territory, and not write from experience – sort of make up stories.
“In a lot of old Cash songs, there’s a lot that didn’t come from his experience: he made them up. It’s cool to be able to make up crazy stories like that.”
One of the album’s real kickers is the Bruce Wallace co-write “The Day You Die,” a humorous look at love’s clichés, a future classic that begins with the opening stanza,
“You said you’d love me ‘til the cows comes home/Well I’m hoping that they all go blind.”
“That’s why I love writing with Bruce, because we never set out to write,” Ortega admits. “We just get together as friends and pick up guitars and it just happens naturally. He’s a quirky guy, because he totally gets where I’m coming from in that respect.
“We pick up the guitar and make up joke songs. We thought it would be cool if all these cliché things that people say to people, things like ‘Love you ‘til this, love you ‘til that’,” were taken literally, what would they have to do to keep the love going?”
There are more gems on Cigarettes & Truckstops that are ripe for personal discovery, a riveting tour-de-force of an album that will open up more ears and hearts to the scintillating sounds of Lindi Ortega and an appreciation of the unique perspective she brings to her craft.
Two trademarks impel her artistry: sincerity and honesty.
“I’m not going to deny it because I can’t,” Ortega admits. “It just comes out. I owe it to the song and to myself to expel that expression, put it into music and be very honest and forthright about the good, the bad and the ugly of Lindi Ortega.”
History
The oldest predecessor building was a cathedral complex from the Ottonian period with a three-aisled double-choir church (symbol of the Pope and the Empire), which was probably equipped with a flat wooden ceiling. The complex was completed before the relocation of the episcopal see from Säben (Säben Abbey (German: Kloster Säben; Italian: Monastero di Sabiona) is a Benedictine nunnery located near Klausen in South Tyrol, northern Italy. It was established in 1687, when it was first settled by the nuns of Nonnberg Abbey in Salzburg) to Brixen, which took place around 990. The church's eastern choir was consecrated to Saints Peter and Ingenuin (bishop of Säben around 600) and had a St. Martin's crypt, the west choir with a St. Nicholas crypt was dedicated to St. Stephen. After the end of the investiture controversy, the double-choir church no longer met the spirit of religious reform. Bishop Hartmann (1140-1164) had the west choir therefore broken off and built in its place two facade towers.
Ceiling painting by Paul Troger: Adoration of the Lamb
In 1174, the cathedral complex fell victim to a major fire. As a result, under the bishops Richer of Hohenburg and Heinrich von Berchtesgaden during the reconstruction structural adaptations in the style of the High Romanesque were made. The nave was vaulted and a single-aisled transept put in. The cathedral was consecrated in 1237 by Bishop Eberhard of Salzburg and re-consecrated in 1274 after further fire damage. During the Gothic period several chapels were added to the cathedral. There were more significant conversions under Bishop Nicholas of Kues, who had removed the eastern apses and had them replaced with a Gothic high choir with pointed arched windows and reticulated vaults. Under the direction of court architect Hans Reichle, the Romanesque north tower 1610-1613 received its present early Baroque form. The south tower was adapted in 1748 to the north tower.
Prince-Bishop Kaspar Ignaz Count Künigl (1702-1747) advocated a fundamental renovation of the old building complex already at the beginning of his long term of office, while he was forced by the cathedral chapter to a Baroque new building. He then preferred to first stabilize his diocese in pastoral terms (popular missions) before lending a hand to the cathedral. It was not until 1745 that the time had come. For the implementation of the comprehensive reconstruction, which lasted until 1754, the cream de la creme of the Tyrolean Baroque in Brixen was, so to speak, concentrated: Josef Delai from Bolzano as an architect, Theodor Benedetti from Mori as plasterer and altar builder, Stephan Föger from Innsbruck, who (the three of them) also participated in the planning; furthermore Paul Troger from Welsberg as a fresco artist, Joseph Schöpf from Telfs as a painter of the altarpieces, Dominikus Moling from Wengen as a designer of the altar statues, the Troger pupil Michelangelo Unterberger from Cavalese as painter of the high altarpiece. The construction management was held by Josef Delai and the priests Franz Penz and Georg Tangl. On September 10, 1758, the almost completely remodeled cathedral was completed with the consecration of Prince Bishop Leopold Count Spaur. The Classicistic vestibule was completed 30 years later by Jakob Pirchstaller from Trens.
In 1895, the fresco ensemble Paul Trogers was sustainably altered by the restoration work of Albrecht Steiner von Felsburg, not only by replacing his pseudo-dome in the crossing by his "triumph of religions", but also his painted illusory architecture around the large ceiling picture in green-gray tint by gilded and colored neo-Baroque stucco; this was contrary to the contemporary tastes, but from today's point of view it was not a fortunate intervention, even though a design by Paul Troger for the Geras Abbey in Lower Austria served as a model for the new dome painting.
Extensive restoration work undertook in 1985/86 the workshop Peskoller from Bruneck, outdoors the original color tones and the Baroque ornaments being restored and inside cleaned the ceiling frescoes and the stucco and wall panels painted again. In 2001, the cathedral roof was re-covered and the tower helmets were restored.
Geschichte
Der älteste Vorgängerbau war eine Münsteranlage aus ottonischer Zeit mit einer dreischiffigen Doppelchorkirche (Symbol von Papst- und Kaisertum), die vermutlich mit einer flachen Holzdecke ausgestattet war. Die Anlage war noch vor der Verlegung des Bischofssitzes von Säben nach Brixen, die um 990 stattfand, vollendet worden. Der Ostchor der Kirche war den Heiligen Petrus und Ingenuin (Bischof von Säben um 600) geweiht und verfügte über eine St.-Martins-Krypta, der Westchor mit einer St.-Nikolaus-Krypta war dem Heiligen Stefan geweiht. Nach dem Ende des Investiturstreites entsprach die Doppelchorkirche dem Sinne der religiösen Reformen nicht mehr. Bischof Hartmann (1140–1164) ließ den Westchor deshalb abbrechen und an seiner Stelle zwei Fassadentürme errichten.
Deckengemälde von Paul Troger: Anbetung des Lammes
Im Jahre 1174 fiel die Münsteranlage einem Großbrand zum Opfer. In der Folge wurden unter den Bischöfen Richer von Hohenburg und Heinrich von Berchtesgaden beim Wiederaufbau bauliche Adaptierungen im Stile der Hochromanik vorgenommen. Das Langhaus wurde eingewölbt und ein einschiffiges Querhaus eingezogen. Der Dom wurde 1237 von Bischof Eberhard von Salzburg geweiht und nach weiteren Brandschäden 1274 nochmals geweiht. In der Zeit der Gotik wurden an den Dom mehrere Kapellen angebaut. Bedeutendere Umbauten gab es dann unter Bischof Nikolaus von Kues, der die Ostapsiden entfernen und diese mit einem gotischen Hochchor mit Spitzbogenfenstern und Netzgewölben ersetzen ließ. Unter der Leitung des Hofbaumeisters Hans Reichle erhielt der romanische Nordturm 1610–1613 seine heutige frühbarocke Form. Der Südturm wurde 1748 an den Nordturm angeglichen.
Fürstbischof Kaspar Ignaz Graf Künigl (1702–1747) befürwortete bereits am Beginn seiner langen Amtszeit eine grundlegende Renovierung des alten Gebäudekomplexes, während er vom Domkapitel zu einem barocken Neubau gedrängt wurde. Er zog es dann aber vor, zuerst seine Diözese in seelsorglicher Hinsicht zu stabilisieren (Volksmissionen), bevor er Hand an den Dom legen ließ. Erst 1745 war es soweit. Für die Durchführung des umfassenden Umbaus, der bis 1754 andauerte, wurde gewissermaßen die Creme des Tiroler Barocks in Brixen zusammengezogen: Josef Delai aus Bozen als Architekt, Theodor Benedetti aus Mori als Stuckateur und Altarbauer, Stephan Föger aus Innsbruck, die auch an der Planung beteiligt waren; weiters Paul Troger aus Welsberg als Freskant, Joseph Schöpf aus Telfs als Maler der Altarblätter, Dominikus Moling aus Wengen als Gestalter der Altarstatuen, der Troger-Schüler Michelangelo Unterberger aus Cavalese als Maler des Hochaltarbildes. Die Bauleitung hatten unter anderem Josef Delai und die Priester Franz Penz und Georg Tangl inne. Am 10. September 1758 wurde das nahezu komplett umgestaltete Münster mit der Weihe durch Fürstbischof Leopold Graf Spaur vollendet. Die klassizistische Vorhalle hat 30 Jahre später Jakob Pirchstaller aus Trens fertiggestellt.
Im Jahr 1895 wurde das Freskenensemble Paul Trogers durch die Restaurierungsarbeiten von Albrecht Steiner von Felsburg nachhaltig verändert, indem er nicht nur dessen Scheinkuppel in der Vierung durch seinen „Triumph der Religionen“, sondern auch dessen gemalte Scheinarchitektur um das große Deckenbild in grün-grauer Tönung durch vergoldete und eingefärbte neubarocke Stuckaturen ersetzte; dem damaligen Zeitgeschmack kam das zwar entgegen, aus heutiger Sicht war es kein glücklicher Eingriff, auch wenn für das neue Kuppelgemälde ein Entwurf Paul Trogers für das Stift Geras in Niederösterreich als Vorlage diente.
Umfangreiche Restaurierungsarbeiten nahm 1985/86 die Werkstätte Peskoller aus Bruneck vor, wobei im Außenbereich die originalen Farbtönungen und die Barockornamentik wiederhergestellt und im Innenbereich die Deckenfresken gereinigt und die Stuck- und Wandfelder nachgefärbt wurden. 2001 wurde das Domdach neu eingedeckt und die Turmhelme wurden restauriert.
The Minidoka Relocation Center, 15 miles north of Twin Falls and 150 miles southeast of Boise, was also referred to as the Hunt Camp. Minidoka was considered a model environment because of its relatively peaceful atmosphere and population that got along well with the administration. Because it was not within the Western Defense Command restricted area, security was somewhat lighter than at most other camps. But when the internees first arrived, they were shocked to see the bleak landscape that was to be there home over the next three years.
Located on the Snake River Plain at an elevation of 4000 feet, the land is dotted with sagebrush and thin basaltic lava flows and cinder cones. The internees found the environment to be extremely harsh, with temperatures ranging from 30 degrees below zero to as high as 115 degrees. They also had to contend with blinding dust storms and ankle-deep mud after the rains.
Minidoka was in operation from August 10, 1942 to October 28, 1945. The reserve covered more than 33,000 acres of land in Jerome County. The camp’s peak population reached 9,397 by March 1, 1943, and it became Idaho's third largest city. Five miles of barbed wire fencing and eight watchtowers surrounded the administrative and residential areas, which were located in the west-central portion of the reserve.
Most of the people interned at Minidoka were from the Pacific Northwest: approximately 7,050 from Seattle and Bainbridge Island, Washington, 2,500 from Oregon and 150 from Alaska, including children or grandchildren of Eskimo women and Japanese men. They were temporarily housed at the Puyallup Fairgrounds in Washington, then sent by train to Idaho. In early 1943, all of the Bainbridge Island, Washington, residents interned at the Manzanar Relocation Center were transferred to Minidoka at their own request because of constant conflict with the internees from Terminal Island in Los Angeles.
The central camp consisted of 600 buildings on 950 acres. When the first internees arrived at Minidoka in August 1942, they moved into the crude barracks even though much of the camp was unfinished and there was no running water or sewage system. The Army insisted on having all Japanese removed from the West Coast at once, and they did not halt the evacuation until the camp could hold no more. The last group of 500 evacuees to arrive at the camp had to sleep in mess halls, laundry rooms, or any available bed space. Waiting in line for many daily functions, especially meals, was common.
The camp’s residential area encompassed 36 blocks and was one mile wide and three miles long. Each block included 12 tarpaper barracks, one dining hall, one laundry building with communal showers and toilets and a recreation hall. Immediately after arrival, the internees were instructed to see the camp physician, and then they received an apartment assignment. Apartments were of three sizes, and where possible, family groups or relatives were placed near each other. Efforts were later made to move people near their place of employment.
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In the months following the 1955 flood a number of houses were relocated to a new subdivision at Telarah, enabling people to be free from the recurring fear of floods.
This relocation effort was made possible by the work and generosity The Lions Club of Maitland and with the assistance of other Lions Club nearby.
Image courtesy of John Fraser
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Picture taken 11/13/21
This is an old Walmart that closed in 2010 when it relocated to a new supercenter in Lorain.
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To prepare for the construction of a freeway-style interchange at 5400 South and Bangerter Highway, UDOT will relocate a segment of the Jordan Aqueduct that extends north and south through this area.
This was a surprise to see today, while out at the Pumpkin Patch at Impossible Acres Farm. This is the Tank House, that used to be at the Hunt Boyer Mansion downtown, but was moved, and then vanished completely, presumed dismantled. Well, it wasn't - it was sold to this farm (for just $11), who had to cut it in half to move it, and are planning to restore it and use it as a proper historic tankhouse. Very nice.
I drew it previously (see: www.flickr.com/photos/petescully/4651356243), when it had forst been moved to make way fro the new Mishka's cafe, but when it was moved again I thought it was gone. Apparently not!
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Phokto Tamang, an earthquake survivor from the Langtang Valley, relocated to Swayambhu, Kathmandu, in the aftermath of the disaster.
Had three relocations calls yesterday, but was only able to respond to one..
It was at the same house as my last call.. This time a ground snake and a larger s.Gopher snake
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This new identity is going to get some getting used to...
*sigh*
At least this time I'm human - the llama guise was most uncomfortable and chafed in all the wrong spots.
I know you'd love to:
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Covering two floors of this office building in Fleet Place, London, Mansfield Monk designed a fresh working environment that consolidated the two businesses who were relocating to the new offices. The design reflects the individuality, creativity and passion of both parts of the business.
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