View allAll Photos Tagged Those
Seriously, those were some Hypercolor-ed carrots.
Carrot Cupcakes with Maple-Cream Cheese Frosting on smittenkitchen.com
For those collectors who wonder how parts mixups and interchanges lead to "mixmasters", here's a clue....
These await field salvage and refurbishment. Much of the collecting community is unaware of it, but barrel changes, refinish, and some fitting/adjustment was done RIGHT IN THE FIELD, almost as soon as the barrels cooled off.
For the baloney slingers who claim the M1907 had disappeared from front line units by the first quarter of 1945, this pile of recovered rifles (there are a few B.A.R.'s in the heap, too) all bear leather straps, and so did the B.A.R.'s.
Notice no '03 or '03A3 rifles in the pile. They saw little infantry use after 1942, albeit some ancillary units still owned some.
The carbines, of course, never had anything but 1" web straps.
Every fighting Marine and combat soldier I met from the period told me flat out: "Never saw a cloth sling in a combat outfit." Some said, "I saw some in training, stateside".
I wasn't there. But I tend to believe the verifiable, corroborated documentation and photos.
I don't accept anything from illiterate, uncredentialed blowhard loudmouthed creeps on what is commonly called the "Internut".
One such chat room commando showed a photo of an action in Cologne, Hodges First Army, in March of '45 (about this time), showing a web sling or two, claiming, "See? They were around early in the war!" I guess the dunce has never SEEN a calendar.
There's also a M1917A1 tripod over on the right, and beyond that, a couple of 1919A4 air-cooled Brownings.
The war in Europe was over less than sixty days after the shots the imbecile considered his "evidence". It is evidence, but not of use outside First Army, very early in the conflict, or GENERALLY in the field.
U.S.M.C. photograph.
Friends of Roy Boy's stroke his fins to make sure they don't get too hot and melt! The Ghoster Coaster, shooting the flames which won first place in this annual competition at Coasters Kustom Club Car Rally
Flaming competition- Coasters Car Rally
1.9.07 Baltimore Ontario Canada
52 Mercury, 4 door, flathead powered 255 mercomatic, lowered 4 inches using lowering blocks in the rear and areostar coil and gas shocks in the front, Imperial silver leather seats. Back end is a homemade 56 Packard fenders 56 Packard tail lites, stock bumpers, 6 foot bubble skirts on the rear also home made by a friend. Shaved trim ,names and door handles...
Coast07FLAME_14xsm
. . . 2. 3. 2007 - this is the first day of a funeral ceremony in Bori for a High Class Woman. She died on 18. 1. 2007 at the age of 85 years. The ceremony will last for one week. Today we will see the showing of the water buffalos, pigs, cow, horse, deer and chicken. All these animals are offered to be the servants of the died woman in her new life after death in Puya. We will see buffalo fighting. Men bet for the winner of those fightings. Two buffalos fight each other - the one running away lost the fight!
If you wonder why the quality of the pictures is a little less: these are no photographs - it all are snapshots of my videos! So sorry for the less resolution, but I think, they are worth to be shown.
_____________________________________
The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
Those Darlins performed at Off Broadway on January 28, 2016. Tristen opened the show.
Photo by Dustin Winter.
Pippin resting over our refrigerator. Apologies for the grainy picture - this was clicked in extreme darkness (Pippin's big pupils hold testimony to that) at an ISO of 1600 and shutter of 1/5
. . .for those floor fasteners that didn't . . .
go down. Whether it's a cleat or staple.
reach for the SET
A tool for the serious hardwood floor installer.
Short History of Bluefin Bay Resort on Lake Superior
Logging, fishing and iron ore once sustained the Lutsen - Tofte district. As those industries have waned tourism has taken over in the 45-mile strip along Lake Superior locally known as the "Gold Coast." Expanded ski facilities, the opening of Superior National Golf Course and the improvements to Lake Superior's hiking trail systems have helped provide for explosive growth in vacation home construction and lodging establishments.
In 1984 Bluefin Bay on Lake Superior offered 42 condominium/lake homes starting at $84,500 - developed by Rysdahl Buntz & Associates. The architect was Jafvert, Mueller & Associates. Dennis Rysdahl previously had built townhomes and renovated historic properties in St. Paul joined forces with Rob Buntz to develop the New England style complex on the Lake Superior shore at an original cost of $7.5 million. Rob Buntz in now a Real Estate Broker in Pepin, Wisconsin, owner of the Harbor Hill Inn and charter boat captain on Lake Pepin.
During Dennis Rysdahl's 36 year tenure, the resort properties grew from the first condos at Bluefin Bay to Temperance Landing in 2006, and Surfside on Lake Superior in 2008. Combined, the three lakeside resorts have 229 bedrooms and can host up to 704 guests across a collection of guest rooms, suites, condos, and townhomes. The resort has three restaurants - The Bluefin Grille, Coho Café, and Bakery, Waves of Superior Café, and a spa - Waves of Superior Spa. Through the years the resort added indoor and outdoor pools, saunas, fitness centers, tennis courts, ice rinks, children’s play areas, wedding and event venues and housing for 92 employees.
In 2019 Bluefin Bay owner Dennis Rysdahl put the resort up for sale. In July 2020 the Bluefin Bay complex was sold to Joe Swanson and Pipasu Soni. Swanson is a 41 and a business adviser in the Twin Cities. Soni is the CFO for the NFI Group, a Winnipeg based bus manufacturer. When Swanson saw the resort for sale, he immediately contacted his friend and business partner, Pipasu Soni, to discuss the acquisition.
Seven miles up Hwy 61 the Lutsen Resort was sold in 2018 for about $7 million and the Gunflint Lodge north of Grand Marais sold for more than $6 million in 2016.
For Joe Swanson, owning Bluefin Bay is a dream come true. A Silver Bay native, Swanson worked at Bluefin Bay for seven years during high school and college in housekeeping, dining, and maintenance positions. The duo owners met through their wives who were friends and their children went to school together. Joe and Pipasu became fast friends and eventually business partners. Since 2003 Swanson is a 401(k) and business advisor with the Principal Financial in the Twin Cities
Dennis Rysdahl remains with the property as a consultant. James Taylor is the general manager of Bluefin since 2019. Previously he was the Food and Beverage Director Ruttger's Bay Lake Lodge.
compiled by Dick Johnson
richardlloydjohnson@hotmail.com
for those who know, or should, :)
espn.go.com/ncaa/baseball/cws/boxscore?gameId=351691198&a...
LSU 4
(1-2)
TCU 8
(2-1)
Coverage: ESPN
8:00 PM ET, June 18, 2015
123456789RHE
LSU102000001470
TCU03003020X8100
and leu using pitching with number 16 inducing the fallen
tower, number 33 Jami(33) and also, a bug pitcher
pitching for her prostitute daughter jaytlyn, whose
nicknamed 'bug'.
millions absconded thru her destruction and even
attempted killing me *after* she created and got paid
for this channel of me,
and there still using her, for 'wins'
can you believe that?
funny thing, she lives in texas now married
and is guiding the christians over lsu.
now that, is funny.
for those who are 'un·ac·quaint·ed' read the rest. :)
NSA CIA Whore and MURDERER Jami Rose DOB 04041980 504 319 0813 1831 Salcedo Guyaso Zip 70119 176 161 345 545
what was it when nsa cia *and* the 'interests' decided to set me up as a channel thru her in 2005,
and use me via vi as destruction, thru nsa cia whore and murderer jami rose.
and got paid 10,000 dollars to do so.
i never asked for this. "channel" to be created
through me of her.
nice to see how that publicity revolves in time, isn't it?
how the protective interests made BILLIONS in disaster money, *THRU* her,,
and she lives pretty well at that, to now, huh?
alot of awards (and some cuts,, down the line, ay?)
just to mention.
Still creating that "natural order" and ordinance of time of yours on a daily monthly weekly yearly basis and killing people in time, CIA and NSA Whore and MURDERER Jami Rose? :)
how much longer do you think before it ends up, on *your* end :)
you set up the channel without even asking me jami, and then you did what you wanted to, in 2005 and 2006. you chose murder jami, you chose
who supported you jami.. and why did you accept $$,$$$ to contain 176 and power contain 176 :) at 1831 salecdo/guyaso, and let those people die.. without even asking
me, if you could could create that channel, if you contain me. you chose jami. you chose murder. who supported you?
your CIA and NSA Whore Jami Rose MURDERED all of those people, DESTROYED all of those lives, what should her punishment be?
CIA Whore and MURDERER, Jami Rose. her photo, right here :)
www.flickr.com/photos/89268704@N08/8123854555/in/photostream
JamiRoseCIAandNSAWhore
jami rose cia and NSA whore all those people that she killed all that damage that she caused
JamiRoseCIAandNSAWhore
jami rose cia and nsa whore all those people that she killed all that damage that she caused
1)hurricane katrina
2)bp oil spill
3)japan tsunami
and many others in time.
raped. robed. murdered. dismembered.
never punished for her crimes
born on april 4 1980.
here you go :)
by entering in her information from date of birth here:
www.timeanddate.com/date/duration.html
you can monitor her information that is used by the world markets on a daily basis, not only that, but control for what is in numerical belief, thru out the us and the rest of the world.
She creates a natural order in time with her existance and by her date of birth, on a daily basis, weekly basis, yearly basis and in forward motion time placement. :)
Its also an Ordinance in time,
(but she's KILLING people in time. THOUSANDS of people,
and *thats* accepted. :) not anymore, huh, NSA Whore and MURDERER Jami Rose. :) not anymore :)
also,
www.timeanddate.com/date/durationresult.html?m1=01&d1...
(The stasis of origin should show in the above link, like what is just listed below. why not tell people? :)
From and including: Saturday, January 1, 0001 (Julian calendar)
To, but not including : Friday, April 4, 1980 (Gregorian calendar)
It is 722,910 days from the start date to the end date, but not including the end date
Or 1979 years, 3 months, 3 days excluding the end date
Note:The From date is a Julian calendar date. The current Gregorian calendar was adopted in United States where Thursday, September 3, 1752 was the first of 11 days that were skipped. This has been accounted for in this calculation. Read more about the Julian and Gregorian calendars
Alternative time units
722,910 days can be converted to one of these units:
62,459,424,000 seconds
1,040,990,400 minutes
17,349,840 hours
103,272 weeks (rounded down)
if you need a little help to her "stasis of orgin" here you go. if you're not smart enough to know what a birthday does in time, its an active measure for which you create throught your life span. there, i said it. don't like that intelligent secret? millions people living, and not knowing that. how could anyone not know? :)
and all those people she killed. never punished
thomas warn varnas will make sure that happens, won't he?
you attempted two murders on his life at 143 Rue Esplanade and Villa Du Lac,
by channeling his dreams with tenants and parking cars outside of his residence, capturing him..
how does it feel now Jami, to know the same is happening
to you :)
:)
there you go :)
btw, did i channel her ill will and associations unknowingly, and did it kill alisa ferraro and paul gagnon in time, to?
to me, that warrants enough to blow her head off.
sorry. but thats the way i feel, at the moment
~peace
thomas :) (not smiling) (but its about to get better :)
NOTE: ADDITION: DON'T FORGET TO CHECK OUT HER '45' FROM HER DOB, ON A DAILY BASIS, NEXT DAY BASIS, AND *YEARLY* BASIS.. THE FORMATION SHE HAS DOES MANY THINGS, *INCLUDING* 575.. just fyi.. :)
(and don't forget to check out one of NSA Whore and MURDERER Jami Rose's Habitat's.. 225 Area Code Baton Rouge.. you'll find her there :)
and that she currently lives married in texas.
guess her husband doesn't mind her sleeping
with married men for $$,$$$.
neighbors wives know about that?
Okay, round 2, with more reference colors. Top row is bright pink, dark pink, magenta, other purple parts, and blue violet. Bottom row is light purple, mystery purple, purple, and dark purple. All BrickLink color names.
Those (Magellanic) penguins were all walking towards us in one straight line, very cute to see. :-)
They always seem a little bit unsure on their feet when walking, but when they are in the water, they are superfast.
More information on the photo
This picture was taken on the Magdalena Island in the Magellanic Straight, Chilean Patagonia.
Watch them on a black background
Or check our walking series.
For those who could not afford to attend special events like the Irish International Exhibition, everyday items like bread were extremely important. In this picture, you can spot an advertisement for Boland's Bakers and Millers, a well-known Irish establishment. Mentioned in the Irish Times as early as 1890, it is likely the same establishment remembered by one Dubliner for charging “one and sixpence for a bag of fancy in Boland's Hole [the back door of Boland's bakery] in Meetinghouse Lane” during the hard 1950s. By 1986, Boland's Bakery had closed, but the company continued to mill flour.
This photo is from the Dixon Collection, Dublin City Library and Archive.
Read more about Dining in Dublin: 150 Years of Eating Out in Ireland's Capital | Copyright notice.
Further reading
“Boland's Bakery,” The Irish Times, 20 May, 1890.
“Fighting Flour with Flour.” The Irish Times, 26 April, 1986.
Kiely, Tony. “˜We Managed': Reflections on the Culinary Practices of Dublin's Working Class Poor in the 1950s,” 101-121. In Tickling the Palate: Gastronomy in Irish Literature and Culture. Bern: Peter Lang, 2014.
Access Irish Newspaper archives with your library membership: Irish Newspaper Archives and Irish Times Digital Archive.
Those birds are some kind of creepy... Picture taken at the bus terminal in Lillehammer. I have used a filter from the Gradient map-feature in Photoshop and tweaked some colours...
Ukraine and the Netherlands are working on joint defense production and continue preparing the necessary legal infrastructure to hold all those responsible for Russian aggression accountable. This was stated by President of Ukraine Volodymyr Zelenskyy following his meeting with Prime Minister of the Netherlands Dick Schoof in The Hague.
The Head of State expressed gratitude for the principled and unwavering support of Ukraine, which affects the ability to protect lives. The President also highlighted the recent EUR 700 million defense package, support for the PURL initiative, and assistance for energy resilience.
"We are working towards joint defense production as well, including modern drones, in Ukraine and in the Netherlands. Ukraine is defending its independence, defending the lives of its people, and therefore, every step of support now carries special significance," said Volodymyr Zelenskyy.
In recent days, the Head of State briefed Dick Schoof and other partners on the situation on the battlefield. Russia constantly seeks to create a false impression at the front, but Ukrainian warriors are accomplishing incredible feats and defending positions, no matter how difficult the circumstances.
"Putin has never counted the lives of his own people or his losses at the front. And now – when he wants to use every meter as an argument in negotiations – those losses matter even less to him. Russian assaults are indeed tough, but we are holding our positions – and this helps us greatly, particularly in our political dialogue among leaders, certainly first and foremost with our partners from the United States," the President emphasized.
Volodymyr Zelenskyy also stressed that Ukrainian and Dutch teams continue preparing the necessary legal infrastructure. Our country, on its part, will do everything to identify and hold Russian murderers accountable.
"But it is also essential that international law functions and ensures legal accountability and appropriate compensation for losses. The Netherlands is helping us in this regard. It is crucial that all justice mechanisms work – from a Tribunal on Russian aggression to the Claims Commission," the Head of State emphasized.
Dick Schoof noted that the Netherlands has expressed willingness to host, under the auspices of the Council of Europe, an International Claims Commission for Ukraine.
"Our ultimate goal is a sustainable and just peace for Ukraine. And this can only be achieved simultaneously with ensuring the rule of law. Without justice for the millions of Ukrainians affected by Putin’s aggression, we open the door to further violence," emphasized the Prime Minister of the Netherlands.
2018-12-16 Goat Farm Open Studios and Holiday Sale
Have you ever wanted to see what's behind all of those studio doors at The Goat Farm? Are you searching for unique, locally made gifts? Well here's your chance.
Join Goat Farm resident makers, artists, crafts and trades people, engineers, etc. for two days when they open their offices, studios, workshops, and secret laboratories to the public.
Friday December 14, 4-9pm
Saturday December 15, noon-6pm
PARTICIPATING STUDIOS:
4Studios - www.4studiosatlanta.com
Abigail Justman
Ana Guzman - Anaguzman.com
Andrew T Catanese - www.andrewcatanese.com
Artisan of Small Things- www.smallthings.world
Arty Sparks Creative Workshops - www.artysparks.com
Billie Hilliard - BillieHilliard.com
Corrina Sephora Studio- CorrinaSephora.com
Crystal Desai - www.crystaldesai.com
Deborah Llewellyn, Artist - www.deborahllewellynartist.com
Designs By Marian - Mariancollier.com
drawchange arts nonprofit - www.drawchange.org
Eleanor Neal - www.eleanornealart.com
Goat ‘n’ Hammer - www.goatnhammer.com
Green Girl Basics - Www.GreenGirlBasics.com
HART Jewelry - www.hartjewelry.com
Ignacio Michaud - ignaciomichaudferreyra.blogspot.com
In Kyoung Chun - www.inkyoungchoichun.com
J. James - Maker of Things - jjamesmaker.com
Janine Monroe - Www.jmonroegallery.com
Jessica Collins - www.machineroompottery.com
Jill Pope - www.jillpope.com
Karen Tunnell- www.karentunnell.com
Katie Troisi - Katietroisi.com
Kelly Embry Creative - www.kellyembryphoto.com
Kelly Garcia
Lace Cosmetics - www.lacecosmetics.com
Lauren Betty Art - www.laurenbetty.com
Leisa Rich - www.monaleisa.com
Lewinale Havette - www.Lewinale.com
Linda Mitchell- www.lindamitchellartist.com
Marinelly Pinango - Marinellypinango.com
Matthew Evans - matthewevans.tv
Michelle Laxalt
Nancy Sanders - www.nancysandersart.com
Painted Parcels by Megan Fechter - www.paintedparcels.com
Peter Bahouth - peterbahouth.com
Sally Burns - www.sallylburnsart.com
Shear Room Studio/Radha David - RadhaDavid.com
Stephanie Leigh Jewelry - www.stephanieleighjewelry.com
Steve Pomberg - www.stevepombergphotography.com
Susan Ker-Seymer- www.susanker-seymer.com
Unladylike - unladylike.co
Walker Keith Jernigan - www.walkerkeithjernigan.com
*Parking is limited. Please carpool or use alternative transportation if possible. There is a MARTA bus stop a stone's throw from the property at the corner for Foster and Huff
**This event has been organized by residents of the Goat Farm Arts Center.
Email: goatfarmopenstudios@gmail.com
Twitter: @goatfarmopenstu
Instagram: @goatfarmopenstudios
Those weird light fixtures remind me of the hangey-down part of the mothership in Close Encounters of the Third Kind.
Thank you, in advance, to those of you who take a moment to leave a comment and/or fave my photo. I appreciate it tremendously.
Leaves 20 feet long growing on 50 foot massive trunks make the Canary Island Date Palm a highly desirable palm tree for a tropical look around entrances to patios and/or pools.
The trunk of the Canary Island date palm is huge in diameter and the triangular cuts on the palm leaves are considered to be highly decorative.
The Fullerton Arboretum is a 26 acre botanical garden with a collection of plants from around the world, located on the northeast corner of the California State University, Fullerton campus in Fullerton, California, in the United States.
It is the largest botanical garden in Orange County, with a collection of over 4,000 plants. The Arboretum saves species that are extinct or near extinction and serves as a learning place for agricultural history.
The Arboretum officially was created in 1976, and officially opened in 1979.
The arboretum, which was originally a diseased orange grove, was transformed into organic gardening plots.
A centerpiece of the Arboretum is the Heritage House, which was built in 1894 as the home and office of Fullerton's pioneer physician, Dr. George C. Clark.
In 1972 the house was moved to what is now the middle of the Arboretum.
The restored house now serves as a museum of family life and medical practice of the 1890s.
Photos by Jonathan Cherry
RELEASE DATE: 21st May 2019
PRESS RELEASE
Dare to Dream: New ‘Craftivism’ project
announced by Heritage Open Days
13th-22nd September 2019
This year, England’s largest festival of culture and heritage will celebrate its 25th anniversary, with a new arts commission focusing on those who have affected positive change and the power of gentle protest.
In 2019, Heritage Open Days will celebrate its anniversary with 25 Years of People Power. Against a backdrop of Brexit - a time of unprecedented social division and uncertainty - hundreds of events across the country will celebrate change-makers; those whose visions and dreams have brought positive developments to our society, both large and small.
Alongside festival walks, talks and openings, the Dare to Dream project will explore the power of positive visualisation in effecting change and finding solutions to the problems that surround us. Through a series of ‘craftivism workshops’ designed by Sarah Corbett, founder of the global Craftivist Collective, participants will have an opportunity to think about the issues that matter to them, and how to be an active part of bringing positive change, both locally and globally. The commission is the third in Heritage Open Days’ Unsung Stories strand, made possible by support from players of People’s Postcode Lottery with the aim of exploring lesser-known histories in new and innovative ways.
Participants will hand-stitch their positive visions for the future onto fabric ‘dream clouds’, share their creations on social media, and display them in meaningful locations to encourage us all to be solution-seekers and change-makers. “We’re thrilled to be working with Sarah, who embodies the gentle form of People Power that is at the heart of Heritage Open Days,” says HODs National Manager, Annabelle Thorpe.
“Throughout history, real change has come from those who have thought differently, dreamed big and believed solutions are there to be found. Dare to Dream offers a chance for everyone to think about how we can all positively shape the future, and make our dreams for a fairer, happier society become reality.”
Across the Heritage Open Days festival, Sarah will lead four free workshops, launching at
Dartington Hall in Totnes, where the concept for the NHS was established in the 1940s. Moving to Norwich, Manchester and Durham, each session will take inspiration from local dream-makers whose historic ideas helped to shape a new reality. Downloadable instruction packs will also enable organisers to run their own Dare to Dream workshops, enabling nationwide participation. After the festival, insights drawn from the workshops will create a picture of our dreams and hopes for society in the next 25 years.
"By having a vision rather than just fixating on a problem, our brains start finding ways to turn
those visions into reality” says campaigner, Sarah Corbett. “Join us and craft your creation, whilst you think deeply about what your dream for a better world will look like, and how you can be part of making it. Stitch by soothing stitch, we can help become change-makers."
Yesterday’s dreams shaped today’s reality. This September, join Heritage Open Days and the
Craftivist Collective to create individual dreams for a positive future.
- - -
For more information and photographs:
Laura Davey, Press and Communications Officer
020 3097 1977 | laura.davey@heritageopendays.org.uk
More details about Dare to Dream can be found at
www.heritageopendays.org.uk/visiting/unsung-stories/dare-...
NOTES TO EDITORS
About Heritage Open Days
• Heritage Open Days (13th-22nd September 2019) is England’s largest festival of history and
culture; in 2018, over 5,500 events welcomed more than three million visitors across the
country.
• All events are free, including access to many sites that usually charge for admission.
• Heritage Open Days is coordinated and promoted nationally by the National Trust with
support from players of People’s Postcode Lottery, and run locally by a large range of
organisations (including civic societies, heritage organisations, and local councils,
community champions and thousands of enthusiastic volunteers).
• Heritage Open Days is England’s contribution to European Heritage Days, taking place
across 50 countries. Other events in the UK are Doors Open Days in Scotland
(www.doorsopendays.org.uk); Open Doors Days in Wales
(www.cadw.wales.gov.uk/opendoors); European Heritage Open Days in Northern Ireland
(www.communities-ni.gov.uk/articles/european-heritage-open...); Open House London
• For further details, visit www.heritageopendays.org.uk, follow on Twitter
@HeritageOpenDay, or subscribe to the newsletter.
About People Power and Unsung Stories
• People Power is Heritage Open Days’ theme for 2019, celebrating the 25th anniversary of
the festival, and highlighting the ability of local communities, groups and individuals to evoke change. For more information, visit www.heritageopendays.org.uk/organising/people-
power
• The Unsung Stories programme is annual arts-based strand of Heritage Open Days,
commissioning artists to work with local organisers, bringing to life stories, and reflecting
HODs’ belief that history belongs to all of us. For more information, visit
www.heritageopendays.org.uk/visiting/unsung-stories
About the Craftivist Collective and Sarah Corbett
• Sarah Corbett is an award-winning campaigner, author of How to be a Craftivist: The Art of
Gentle Protest, and founder and Creative Director of the global Craftivist Collective. She
grew up in a low-income area of Liverpool and was born into an activist family. Her TED
talk ‘Activism Needs Introverts’ has been viewed over 1 million times.
• The Craftivist Collective is a social enterprise providing products and services to help
individuals, groups and organisations around the world learn and take part in ‘a gentle
protest’ approach to craftivism (craft + activism), and transform the way people practice
activism in more emotionally intelligent, creative and kind and effective ways.
• Previous craftivism projects have addressed mental health, living wage and climate change
amongst other issues. Their projects have helped change laws and policies, as well as hearts
and minds.
• They have worked with Save the Children, Unicef and Mind, have helped create the new
Girlguiding craftivism badge, as well as collaborating with Secret Cinema and V&A, amongst
others.
• Sarah is experienced as an interviewee for print, online, live or prerecorded audio,
television and vlogs.
• For further details, visit www.craftivist-collective.com or follow on Twitter and Instagram
@Craftivists.
About People’s Postcode Lottery
• People’s Postcode Lottery manages multiple society lotteries promoted by different
charities and good causes. People play with their chosen postcodes for a chance to win
cash prizes. A minimum of 32% from each subscription goes directly to charities and good
causes across Great Britain and internationally -- players have raised £416 million so far.
For details of the charities and good causes which are promoting and benefitting from the
lottery draws, please visit www.postcodelottery.co.uk/good-causes/draw-calendar
• It costs £10 a month to play and winning postcodes are announced every day. The
maximum amount a single ticket can win is 10% of the draw proceed. For details, please
visitwww.postcodelottery.co.uk/prizes
• New players can sign up to pay using direct debit by calling 0808 10 9 8 7 6 5. New players
who sign up online at www.postcodelottery.co.uk can pay using direct debit, debit card or
PayPal.
• Postcode Lottery Limited is regulated by the Gambling Commission under licence
numbers: 000-000829-N-102511 and 000-000829-R-102513. Registered office: Titchfield
House, 69/85 Tabernacle Street, London, EC2A 4BD
• Follow us @PostcodePress
OM SYSTEM M.Zuiko Digital ED 90mm f3.5 Macro IS PRO
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
I do sell my Work so if you’re interested in any photos, you can buy it with a good price!
Send me an email: kietbull@gmail.com and tell me which photo(s) you want.
Buy me a coffee: paypal.me/KietHuynh490
© All rights reserved.
For all those that are looking at these photos, please visit my website, leaving me a email is always an appreciation too :)
Always looking for hire'd work, batch editing, 2nd shooting.
www.linkedin.com/pub/charles-siritho/26/499/678
www.yelp.com/biz/charles-siritho-photography-phoenix
info@charlessiritho.com
One of the advantages of reposting shots of churches elsewhere, has shown me those I did not do well and would have to go back to.
One of the most significant ones was Upper Hardres, pronounced Hards, where half the shots in the album are of the rather fabulous porch.
So, here I was this morning, trying to get inside.
Key can be found at (name) farm. Only no directions as to where the farm might be.
So after checking nearby, I went to the car to cruise the mean streets of Upper Hardres, until I found the farm in question.
I had tried calling, but poor reception meant calls could not connect.
Anyway, I went to the farm door, rang the bell, and a very nice lady said she was going to the church anyway, to clean the brasses.
Win!
So, I met her outside the porch, and once inside I left her polishing the lectern, while I went round to get my shots.
Very nice glass, although mostly fragments, and in the east window 14th century glass from Stelling when they went all nonconformist.
Several fine memorials and some very old brasses too, but the oldest is hidden, but a rubbing can be seen.
-------------------------------------------
Drastically damaged in a fire in 1972, the church has been restored. Built as is usual in this part of the county of flint with ragstone dressings, its stands on a plateau between two steep valleys. The tower stands on the south of the church, with only a plain parapet to distinguish its otherwise defensive appearance. The east wall has a pair of thirteenth century lancet windows – tall and deeply splayed internally, which contain some outstanding 14th century glass, restored in the last century by Canterbury Cathedral glaziers. There are also come interesting monuments in the church. The brass to a former priest here, John Strete, dates from the early fifteenth century and depicts him kneeling in prayer. The prayer is carried up on a scroll to St Peter and St Paul, patrons saints of the church. In the chancel is a large monument in alabaster to Thomas Hamon (d 1684). It has to be said that it is not one of the county`s better monuments of the period. However in the south aisle is something altogether finer – a memorial to the last baronet of the Hardres family, Sir William, who died in 1764. This fine architectural tablet has in its pediment a portrait medallion of the deceased. The inscription describes him as `just, benevolent and charitable`.
www.kentchurches.info/church.asp?p=Upper+Hardres
-------------------------------------------
UPPER HARDRES
OR Hardes, as it is usually pronounced, written formerly Great, and High Hardres, and sometimes Much Hardres, lies the next parish south-eastward from Lower Hardres. The greatest part of it in the upper half hundred of Bridge, but there is a small part, on the eastern side, in the hundred of Loningborough, which is within the manor of Eleham. There is only one borough in this parish, viz. that of Upper Hardres.
THE PARISH is a very lonely and unfrequented place, situated on high ground among the hills, having large tracts of woodland on each side of it. The Stonestreet way runs along the valley, near the western boundary of it; the soil of it is very poor, consisting mostly of either chalk, or a hungry red earth, covered with sharp slint stones. Hardres-court stands on high ground, a most retired and sorlorn situation, and for some years past an almost deserted habitation; near it is the church and parsonage. There is no village, but at some distance further, near Stelling and the Minnis, there is a hamlet of cottages called Bossingham.
THE MANOR OF UPPER HARDRES, written in Domesday as it is now pronounced, Hardes, was at the time of taking that survey, in 1080, part of the possessions of Odo, bishop of Baieux, under the title of whose lands it is thus entered in it:
The bishop of Baieux himself holds in demesne Hardes. It was taxed at two sulings. The arable land is four carucates. In demesne there is one, and nine villeins with two carucates. There is a church and five servants. Wood for the pannage of twenty bogs. In the time of king Edward the Consessor it was worth seven pounds, and afterwards one hundred shillings, now seven pounds, and yet it pays ten pounds. Eduin held it of king Edward.
Four years after which, the bishop was disgraced, and all his estates consiscated. After which the seignory or see paramount of this manor was granted to Rich. Fitz-Gilbert, whose descendants took the name of Clare, and became earls of Gloucester and Hertford. Of them the manor of Hardres was again held by a family who assumed their surname from it; for in the record quoted by Somner as Domesday, Robert de Hardes is said to have then held land of the archbishop, as of his manor of Liminge, and probably, therefore, resided here as early as the year 1080, the 15th of the Conqueror's reign. His descendants bore for their arms, Gules, a lion rampant, ermine, debruised with a chevron, or, in token of their holding this manor by knight's service, of the castle of Tunbridge, which was the antient seignory of the Clares, earls of Gloucester; these being an allusion to their arms, which were Or, three chevrons, gules; (fn. 1) and they continued the possessors of this manor, and to reside here, down to Thomas Hardres, for so the name was then, and had been for a long time written. He was with king Henry VIII. at the siege of Bullein, in France, and for his service there was permitted to bring from thence the gates of that city, which still remain at Hardres-court, in the garden wall, opposite the church; and the king on his return lay here two nights, and as a further mark of his favour, left his dagger, which was very lately preserved in the house. He died in 1556, holding this manor in capite by knight's service, whose lands were disgavelled by the act of 31 Henry VIII. His two sons dying both s.p. this manor came to his brother Richard Hardres, who afterwards resided here, where he kept his shrievalty in the 30th year of Elizabeth, whose son Sir Thomas Hardres married Eleanor, daughter and heir of Henry Thoresby, esq. master in chancery, by whom he had Richard, his successor here; Thoresby, who left issue; Peter, D. D. prebendary of Canterbury, and Sir Thomas, king's sergeant-at-law, ancestor of John Hardres, of Canterbury, M. P. for that city in several parliaments of queen Anne's, and in George I.'s reigns, whose two daughters and coheirs, Martha and Pledwell, both lately died unmarried there, which branch bore the arms without the chevron. Richard Hardres, esq. the eldest son of Sir Thomas, was first knighted, and afterwards made a baronet in 1642, in whose descendants, baronets and residents at Hardrescourt, this manor continued down to Sir William Hardres, bart. who died possessed of it, s.p. in 1764, and by his will devised it to his widow Frances, one of the daughters and coheirs of John Corbet, esq. of Salop, on whose death intestate in 1783, it became vested in her heirs, who were her four sisters and their representatives, in like manner as has been already fully mentioned before, under Stelling, and they are in manner as is there mentioned, at this time jointly entitled, in undivided shares, to the possession of this manor and seat. A court baron is held for this manor.
THE MANOR OF LINSORE, alias LINCHESOER, lies in the south-east part of this parish, in a deep vale, called from it Linsey-bottom, enveloped with woods on the rising hills on each side of it. It was given by Æthelwulf, king of the West Saxons, by the name of the land called Licesora, to Winhere, abbot of St. Augustine's, for seventy marcs in money. (fn. 2) Before the taking the survey of Domesday, it was granted away by one of the abbots, in fee-ferme, by which it was held by R. Clifford, of the abbot. After which, in king Richard the IId.'s reign, it was held in like manner by the family of Garwinton, whence it was sold to Clarke, and at the beginning of Henry VIII. was alienated by Hugh Clark to Thomas Beal, gent. of Canterbury, and he, anno 7 of that reign, vested it in feoffees, who sold it to William Brent, of Wilsborough, whose son Robert Brent, esq. of that place, dying s.p. anno 12 Elizabeth, devised it by will to Thomas Brent, of Charing, and he dying s.p. likewise in 1612, gave this manor by his will to his nephew Richard Dering, esq. of Pluckley, son of Margaret his sister, by John Dering, esq. late of Surrenden, in whose descendants it continued till king Charles I.'s reign, when Sir Edward Dering, bart. became possessed of it, at which time he describes it as having no mansion belonging to it; that there were the foundations of an old chapel in the middle of Lynsore wood, called then Sir Thomas Garwinton's chapel; that it was reported to have been all plain ground, till the contests between the houses of York and Lancaster, when the country being drained of its inhabitants, no one was left to till the ground, and it became wood, and so remained at that time. He sold it to William Young, yeoman, of Goceston, in whose descendants it remained till Mr. Peter Young, gent. of Ashford, dying about the year 1787, his only daughter and heir entitled her husband the Rev. Edward Norwood, to the possession of it, and he is the present owner of it.
There are no parochial charities; but Mrs. Denward, of Hardres-court, has, at her own expence, within these few years, built and endowed a free school in this parish, for the teaching of the children of it to read and write. The poor constantly relieved are about ten, casually as many.
THIS PARISH is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Bridge.
The church, which is dedicated to St. Peter and St. Paul, consists of two isles and two chancels, having a low flat tower on the south side, in which are three bells. The church is small, and seems antient. In the high chancel, which is as long as the church, is the burial place of the family of Hardres, where are several monuments and gravestones, some with brasses for them. A monument for David Jones, A.M. another, with the figure of a man lying at full length, for Thomas Hamon, youngest son of William, of Acrise, obt. 1651. A stone, with figures, inscription, and ornaments in brass, for John Strete, once rector, ob. 1404. In the south chancel a monument and several gravestones, most of which have brasses, for the Hardres's. In several of the windows are remains of painted glass, but all much defaced. In the east window of the high chancel there were, within these few years, the arms of Clare, Or, three chevrons, gules. In the south part of the church-yard is a tomb for George Sherwin, gent. obt. 1675; arms, A pelican wounding its breast. The church is kept very neat and clean, and has been lately repaired and beautified, at the expence of Mrs. Denward, of Hardres-court. When the altar was raised and new-paved, the gravestones were removed, which had once figures and inscriptions in brass, which had been all long since gone, but were probably for some of the family of Hardres. The rest of the chancel is paved with small square tiles, coloured red and yellow.
¶The church of Upper Hardres, with the chapel of Stelling annexed, seems to have continued in the patronage of the lords of the seignory of the manor, long after the manor itself had been granted away by them; for it appears by the inquisition taken after the death of Hugh de Audley, earl of Gloucester, anno 21 Edward III. that he died possessed of sixpence annual rent in Hardres, together with the advowson of this church, by which rent it must be understood, that this rectory was then esteemed a manor; and a like inquisition was found after the death of Edmund, earl of Stafford, lord likewise of this seignory, anno 4 king Henry IV. Not long after which, the patronage of it became vested in the Hardres family, since which it has continued in the same owners as the manor of Upper Hardres, and is now, with it, the property of the heirs of lady Hardres, deceased, being her four sisters, or their representatives, as has been more fully mentioned before.
It is valued in the king's books, with the chapel of Stelling, at 19l. 13s. 1½d. and the yearly tenths at 1l. 19s. 3¼d. (fn. 3) In 1588 it was valued at seventy-seven pounds, communicants one hundred. In 1640 at ninety pounds, and the like number of communicants.
William Durrant, rector of this church anno 1549, purchased fifteen acres of land in this parish, which were conveyed to trustees for his use, and his successors, rectors of this church.
Peter Hardres, D. D. by his will in 1678, devised to his nephew Thomas Hardres, clerk, his study of books, with a desire that he would leave the same to the person who should succeed him in the parsonage of Great Hardres, in case his said nephew should succeed him in it, and so successively to the rector of this church for the time being.
A sweet moment with the 2 adult females and one of the 7 cubs. The 2 facing forward are the adults and the other nuzzling in moms neck is one of the male babies... The babies are almost adult size now!
I'm not going to be around for comments till the weekend. The grandkids are here till then and they have other plans for me :)
I'll catch up with you all on the weekend;-) Enjoy the rest of your week :)))