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Manali, (alt. 1,950 m or 6,398 ft) in the Beas River valley, is an important hill station in the Himalayan mountains of Himachal Pradesh, India, near the northern end of the Kullu Valley. Manali is administratively a part of the Kullu district. The population is approx. 30,000. The small town was the beginning of an ancient trade route to Ladakh and, from there, over the Karakoram Pass on to Yarkand and Khotan in the Tarim Basin. Manali and its surrounding areas are of great significance to the Indian culture and heritage as it was the home and abode of the Saptarshi or seven sages. The ancient cave temple, Hidimba Devi Temple, is not far from town.
Contents
[hide]
* 1 Geography
* 2 Demographics
* 3 Etymology
* 4 History
* 5 Transport
* 6 Tourism in Manali
o 6.1 Tourist Attractions
o 6.2 Places around Manali
o 6.3 Adventure Sports
* 7 Notes
* 8 References
* 9 External links
[edit] Geography
Manali is located at [show location on an interactive map] 32°10′N 77°06′E / 32.16, 77.1[1]. It has an average elevation of 2625 metres (8612 feet).
[edit] Demographics
As of 2001 India census[2], Manali had a population of 6265. Males constitute 64% of the population and females 36%. Manali has an average literacy rate of 74%, higher than the national average of 59.5%: male literacy is 80%, and female literacy is 63%. In Manali, 9% of the population is under 6 years of age.
[edit] Etymology
Manali is named after the Brahmin lawgiver Manu. The word Manali literally means “the abode of Manu”. Legend has it that sage Manu stepped off his ark in Manali to recreate human life after a great flood had deluged the world. Manali is known as the "Valley of the Gods". The Old Manali village has an ancient temple dedicated to sage Manu.
[edit] History
In ancient times, the valley was sparsely populated by nomadic hunters known as "rakshas". The next arrivals were the shepherds who arrived from the Kangra valley and settled to take up agriculture. Some of the earliest inhabitants of the region are the 'naur' or 'nar', which is a caste unique to the Kullu valley. Only a few naur families are known to exist now. A naur family in the village Soyal near Haripur on the west bank of Manali was famous for the vast land they owned and their practice of having 'rakshas' as their labourers.
The British were responsible for introducing apples and trout which were not native to Manali. It is said that when apple trees were first planted the fruits were so plentiful that often branches, unable to bear the weight would collapse. To this day apple along with plum and pear remains the best source of income for the majority of its inhabitants.
Tourism in Manali received a real boost after the rise of militancy in Kashmir in the late 1980s. This once quiet village was transformed into a bustling town with hundreds of hotels and restaurants.
[edit] Transport
Mall street, Manali
Manali is well connected by road to Delhi through NH-21 which goes on the Leh and is the world's highest motorable road.[citation needed] Leading up to Manali from New Delhi are the towns of Panipat and Ambala in Haryana, Chandigarh(Union Territory), Ropar in Punjab, and Bilaspur, Sundernagar, and Mandi in Himachal.
Manali is not easily approachable by rail. The nearest broad gauge railheads are at Chandigarh (315 km), Pathankot (325 km) and Kalka (310 km). The nearest narrow gauge railhead is at Joginder Nagar (135 km)
The nearest airport is at Bhuntar, which is about 50 km from Manali. The only private airline in the region is Jagson Airlines. Offlate services have been started by Air Deccan as well as Indian Airlines who fly daily to Bhuntar Airport.
[edit] Tourism in Manali
Traditional home, Manali, 2004
River Beas and mountains as seen from Van Vihar
A view of Rohtang Pass in Manali
Mountain ranges in Manali
Bridge in the middle of town with prayer flags
Buddha Statue at Buddhist monastery
Image:Snowfallinmanali.JPG
A view of Circuit House Road covered in snow
[edit] Tourist Attractions
Manali is a popular Himalayan tourist destination and accounts for nearly a quarter of all tourist arrivals in Himachal Pradesh. It is visited by many trekkers who follow the hashish trail. Manali's charas is considered to be the best in India. The valleys provide natural U.V lights as fields are high up the mountain and high grade grows directly from the sunlight.ala. Manali's cool atmosphere provides a perfect haven for the ones afflicted by the hot Indian summers. It is famous for adventure sports like skiing, hiking, mountaineering, para gliding, rafting, trekking, kayaking, and mountain biking. It also offers hot springs, spectacular religious shrines and temples, Tibetan Buddhist temples, and trekking in the surrounding mountains.
Naggar Fort south of Manali is a reminder of the 1500 year old Pal Dynasty. Made from rocks, stones, and elaborate wood carvings, it is an ensemble of the rich and elegant artworks of Himachal. The castle was later converted to a rest house and luxury hotel. Tourists often stop at the castle to see the small shrine located in the building's courtyard, a fine example of architecture and design from the Pal Dynasty.
The often visited site in Manali is the Dhungri or Hadimba Temple. Erected in 1533, this temple is dedicated to the local deity Hadimba, wife of the Pandava prince, Bhim. A major festival is held here in the month of May. The temple is noted for its four-storeyed pagoda and exquisite wooden carvings.
Manali is known for its shiny gompas or Buddhist monasteries. With the highest concentration of Tibetan refugees in the entire Kullu valley, it is famous for its Gadhan Thekchhokling Gompa, built in 1969. The monastery is maintained by donations from the local community and through the sale of hand-woven carpets in the temple workshop
The smaller and more modern Himalayan Nyingamapa Gompa stands nearer the bazaar, in a garden blooming with sunflowers. Its main shrine, lit by dozens of electric bulbs and fragrant with Tibetan incense, houses a colossal gold-faced Buddha, best viewed from the small room on the first floor.
The Museum of Traditional Himachal Culture, near the Hadimba temple, is worth a visit, which houses artifacts of folk art of the entire Kullu valley.
[edit] Places around Manali
Rohtang Pass, at an altitude of 13,050 feet above sea level, is another adventure tourist site where it can be cold even on a summer day. It is the highest point on the Manali-Keylong road and provides a wide panoramic view of mountains rising far above clouds, which is truly breath taking. Close by is a small lake called Dassaur Lake. Beas Kund, the source of river Beas, is also nearby. In winter, the road of Rothang Pass is closed.
Rahala waterfalls: About 16 km from Manali at the start of the climb to the Rohtang Pass, are the beautiful Rahalla Falls at an altitude of 2,501 m.
Monasteries: Manali is known for its shiny gompas or Buddhist monasteries. It is maintained by donations from the local community and by sale of hand-woven carpets in the temple workshop.
Rani Nala - 46 km from Manali, it is the glacier point where snow is available throughout the year.
Vashist Hot Water Springs and Temple: Around 3 km from Manali, across the Beas river is Vashist, a small village with natural sulphur springs. Modern bathhouses,now closed, due to a conflict with the elders of the village and Manali council. Vasistha [3] a sage narrated Yoga Vasishtha an ancient scripture to Rama. A unique and an extremely profound discourse, that provides innumerable insights and secrets to the inner world of consciousness. This extremely huge scripture covers all the topics that relate to the spiritual study of a seeker. Vaishisht, also boasts a pair of old stone temples, opposite each other above the main square. Dedicated to the local patron saint Vashista, the smaller of the two opens on to a partially covered courtyard, and is adorned with elaborate woodcarvings those lining the interior of the shrine, blackened by years of oil-lamp and incense smoke, are particularly fine. In this ornate quadrangle is the resting place of the local and transient sadhus, drinking chai, and smoking chillums with whoever will join them in reverence to The Lord Shiva and Guru Vashshist. The temple baths are separated into male and female and the water is often unbearably hot.
Solang valley, popularly known as Snow Point, is 13 km northwest of Manali and famous for its 300-meter ski lift. It is a picturesque spot and offers splendid views of glaciers and the snow-capped mountains. Jagatsukh, the former capital of Manali, is also an important spot.
At a distance of 3 km northwest of Manali is Old Manali, famous for its orchards and old guesthouses. There is ruined fort here by the name of Manaligarh. There is also the Manu Maharishi Temple, dedicated to sage Manu.
Manikaran: 85 km from Manali and 45 km from Kullu, lies in the Parvati Valley. Here icy cold waters of the Parvati river co-exist with hot-water springs side-by-side. The springs are known for their healing properties.
[edit] Adventure Sports
Skiing is a major pastime in Manali. Facilities for skiing are available at Solang Nullah (January-March) and Rohtang La (during summer). The Mountaineering Institute at Solang Nullah is a good training institute. Heli skiing is possible at the deep snowfields.
Skiing at Solang
The Mountaineering Institute and Allied Sports is about 3 km from the Mall and offers mountaineering and kayaking courses. Kayaking is possible on the Beas River.
There are several good hikes from Manali. The 12 km hike up the western banks of the Beas to the Solang Valley is noteworthy. Lama Dugh meadow is a 6 km hike up to the Manalsu Nala, west of Manali town.
For the best trekking expedition, take a trek from Solang Valley, on to Dhundhi and from there to Dussar lake and then onwards to Manali. This stretch will take you to places you would have only dreamt of. Pure, unadulterated adventure and fun. Be sure to have a good guide at your disposal who knows this area otherwise you would be lost forever. The trek would typically last for 5 days.
In the summers, several travel agencies organize paragliding on the slopes of the Solang Nullah. The charges generally include accommodation, food, equipment, and a guide, but not transport.
From May to July and, depending on the monsoons, from mid-September to mid-October, some basic rafting is possible on the Beas. The trips generally begin at Pirdi and continue 16 km down to Jhiri.
The HPTDC provides day permits for fishing. Permits can be obtained also at Patlikhul. Angling in the Kullu valley is possible at Larji, Katrain and Kasol.
Beas Kund is the lake from which the River Beas originates. It is considered holy and sacred. Besides being a holy pilgrimage place, it is a popular destination for trekking.
River Crossing over Beas is a popular sport in Manali
Manali is among the most popular adventure sports destinations in India. Manali offers opportunities for mountaineering, skiing, trekking, paragliding, white water rafting, river crossing and mountain biking. Yak skiing is a sport unique to this area.[4]. Manali also featured in Time magazine's "Best of Asia" for its "Extreme Yak Sports".[4]
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Still a comin'. I need help, because i'm unsure of some of designs, so please tell me how I can improve them!
Rudolf Stingel conceived this exhibition especially for Palazzo Grassi. Given the utmost freedom of execution, Stingel has completely transformed the museum, filling the entire space with an oriental carpet. Moving beyond the idea of two-dimensionality that is conventionally associated with painting, the exhibition aims to subvert the usual spatial relationship between a painting and viewer.
The carpet evokes the thousand-year history of Venice, the ‘Most Serene Republic’, but also recalls the Middle-European culture so loved by the artist; for example, we are reminded of Sigmund Freud’s early twentieth-century Viennese study. This reference undoubtedly provides a key to interpreting this installation: on entering the ‘labyrinth’, an all-encompassing feeling and sensorial experience transport us towards the transcendence of the Ego, by means of its removal and its ghosts. The nearly thirty paintings exhibited suggest presences that are ‘buried’ in memory, and removed experiences that thrive again. The architectural space becomes an introspective and projective space, silent and welcoming, suitable for meditation: but Stingel’s work alters our visual and spatial perception of it, suggesting a new, rarified and suspenseful atmosphere in which the silver, white and black of the paintings stands out like so many other ‘openings’ on Venice, in an another dimension.
From the Palazzo Grassi website
All winners of the Transforming Services Awards are pictured. An individual or team from each borough in Greater Manchester was nominated for their achievements in transforming health and social care services.
Good fun, got the grey cells working.
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Pointblank from G1 Transformers cartoon series, turns into a futuristic speedster. Transformation doesn't require reassembly of parts.
I am taking inspiration from both his original toy version from the 80s and also some design cues from his cartoon/comic version.
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We've been working on developing good habits at school, and it's been a long process. In the grand scheme of things, the things like following rules ("getting green" in class), finishing his lunch and drinking his water each day aren't end-of-world things, but it's been a bit more of a challenge than we expected. Maybe because he's young for his grade? Anyway, sometimes incentives work - this week he was good and I took him to a local (non-violent) arcade called Area 151 on Friday. It was also the start of spring break. We had some fun and he turned in his tickets for these prizes. This is how we came home to greet mommy. #97.
USAID work is transforming lives, communities, and economies. Share these pictograms showcasing stories of impact of the work that USAID and partner organizations are doing around the world.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some background:
The Malaysian air forces trace their lineage to the Malayan Auxiliary Air Force formations of the Royal Air Force (RAF) formed in 1934. They later transformed into the Straits Settlements Volunteer Air Force (SSVAF) and the Malaya Volunteer Air Force (MVAF) formed in 1940 and dissolved in 1942 during the height of the Japanese advance over Malaya. The latter was re-established in 1950 in time for the Malayan Emergency and contributed very much to the war effort.
On 2 June 1958 the MVAF finally became the Royal Federation of Malaya Air Force (RFMAF), this date is celebrated as RMAF Day yearly. On 25 October 1962, after the end of the Malayan Emergency, the RAF handed over their first airfields in Malaya to the RFMAF, at Simpang Airport; it was opened on 1 June 1941, in Sungai Besi, Kuala Lumpur which was formerly part of Selangor and the national capital city. The first aircraft for the fledgling air force was a Scottish Aviation Twin Pioneer named "Lang Rajawali" by the then Prime Minister Tunku Abdul Rahman. Several Malayans serving with the Royal Air Force transferred to the Royal Federation of Malaya Air Force. The role played by RMAF was limited initially to communications and the support of ground operations against Communist insurgents during the Malayan Emergency. RMAF received its first combat aircraft with the delivery of 20 Canadair CL41G Tebuans (an armed version of the Canadair Tutor trainer). RMAF also received Aérospatiale Alouette III helicopters, to be used in the liaison role.
With the formation of Malaysia on 16 September 1963, the name of the air force was changed to "Tentera Udara Diraja Malaysia" or "Royal Malaysian Air Force". New types introduced into service included the Handley Page Herald transport and the De Havilland Canada DHC-4 Caribou. RMAF received Sikorsky S-61A-4 helicopters in the late 1960s and early 1970s which were used in the transport role. RMAF gained an air defence capability when the Australian Government donated 10 ex-Royal Australian Air Force (RAAF) CAC Sabre fighters. These were based at the Butterworth Air Base. After the withdrawal of British military forces from Malaysia and Singapore at the end of 1971, a Five Power Defence Arrangements (FPDA) agreement between Malaysia, Singapore, New Zealand, Australia, and the United Kingdom was concluded to ensure defence against external aggression. The RAAF maintained two Mirage IIIO squadrons at RAF/RAAF Station Butterworth, Butterworth Air Base as part of its commitment to the FPDA. These squadrons were withdrawn in 1986, although occasional deployments of RAAF aircraft continue.
With the withdrawal of British military forces, RMAF underwent gradual modernization from the 1970s to the 1990s. The Sabre were replaced by 16 Northrop F-5E Tiger-IIs. A reconnaissance capability was acquired with the purchase of two RF-5E Tigereye aircraft. RMAF also purchased 88 ex-US Navy Douglas A-4C Skyhawks, of which 40 of the airframes were converted/refurbished by Grumman Aircraft Engineering at Bethpage into the A-4PTM ('Peculiar To Malaysia'), configuration (A-4Bs updated to A-4M standard). RMAF has traditionally looked to the West for its purchases, primarily to the United States. However, limitations imposed by the US on "new technology" to the region, such as the AIM-120 AMRAAM fire-and-forget air-to-air missile, has made RMAF consider purchases from Russia and other non-traditional sources. The early 1990s saw the arrival of a number of IAI Kfir fighter bombers from Israel and the first BAE Hawk Mk108/208s which replaced the T/A-4PTMs and the ageing F-5Es. These were followed by the MiG-29N/NUB in 1995 in the air superiority role.
Malaysia’s order for the IAI Kfir had been placed in 1989 and a total of twenty-eight aircraft were procured. These machines were among the last newly built aircraft of this type, comparable with the IDF’s late C.7 standard with HOTAS and a partial “glass cockpit”. Deliveries included twenty-four single seaters, optimized for the fighter bomber/strike role, even though the machines could carry light AAMs like the AIM-9 Sidewinder, too, and operate as interceptors. Additionally, four new Kfir TC.7 two-seaters were bought, primarily for conversion training, but these machines had, except for a reduced internal fuel capacity in the fuselage due to the second seat, the same capabilities as the TUDM C.7 single seaters. By 1992 the RMAF Kfir fleet was ready for service and the machines were concentrated at No. 17 Squadron, based at Kuantan Air Base, located at the east coast of Peninsular Malaysia. Even though they were not officially re-christened, the RMAF Kfirs were frequently referred to as “Anak Singa” among the personnel, meaning “lion cub” in Malaysian language.
In 1996, three TUDM Kfir C.7s were, with the help from IAI and imported hardware, modified into armed photo reconnaissance aircraft, resulting in the CR.7 variant exclusively operated by Malaysia. These machines received an elongated nose section (more than 4’ longer) with space for a rotating long-range oblique camera, similar in shape to the former “Tsniut” conversion of C.2 fighter bombers for the IDF. The guns were replaced with avionics but the C.7s’ Elta EL/M-2021B pulse-Doppler radar was retained, so that these converted machines kept their limited all-weather strike and interception capability. But as dedicated reconnaissance aircraft they were almost exclusively operated unarmed, just carrying up to three drop tanks for extra range and loiter time.
The Kfirs did not serve with the Royal Malaysian Air Force for a long period, though: In 1997, Malaysia received a dozen F/A-18D Hornet two-seaters to provide an all-weather interdiction capability, which the rather simple Kfirs did not offer. They could also use the AGM-84 “Harpoon” ASM, making them better suited for naval strike missions, and initially the Hornets frequently served as pathfinders for the Kfirs on all-weather missions. Despite their limitations, what still made the Kfirs attractive for the RMAF was their relatively low operational cost level and the type’s high speed and rate of climb.
However, in 2003 a contract was signed for 18 Su-30MKMs from Russia for delivery in 2007 to fulfill a requirement for a new multi-role combat aircraft (MRCA). Boeing alternatively offered the F/A-18E/F Super Hornet, but the type was declined. These capable machines, which were adapted to Western ordnance like GBU-12 laser-guided glide bombs, eventually replaced the RMAF Kfirs, which were gradually phased out until 2010, mothballed, and put up for sale. The last new Su-30MKM arrived in 2009 August, but the F/A-18Ds remained in service – even though only eight machines were still operational at that time. Apparently, the RMAF’s budget was tightened in the meantime since a new requirement for a further batch of new 18 MRCAs remained unfulfilled. Furthermore, the RMAF has also been looking for an AWACS aircraft, although no firm orders have been placed.
General characteristics
Crew: One
Length (incl. pitot): 16.92 m (55 ft 5¾ in)
Wingspan: 8.22 m (26 ft 11½ in)
Height: 4.61 m (14 ft 11 3/4 in)
Wing area: 34.8 m² (374.6 sq ft)
Empty weight: 7,285 kg (16,060 lb)
Loaded weight: 11,603 kg (25,580 lb) with two 500 L drop tanks, two AAMs
Max. take-off weight: 16,200 kg (35,715 lb)
Powerplant:
1× IAl Bedek-built General Electric J-79-J1E turbojet with a dry thrust of 52.9 kN (11,890 lb st)
and 79.62 kN (17,900 lb st) with afterburner
Performance
Maximum speed: 2,440 km/h (2 Mach, 1,317 knots, 1,516 mph) above 11,000 m (36,000 ft)
Combat radius: 768 km (415 nmi, 477 mi) in ground attack configuration, hi-lo-hi profile,
with seven 500 lb bombs, two AAMs, two 1,300 L drop tanks
Service ceiling: 17,680 m (58,000 ft)
Rate of climb: 233 m/s (45,950 ft/min)
Armament:
No internal guns
9× hardpoints under the wings and fuselage for up to 5,775 kg (12,730 lb) of payload
The kit and its assembly:
This was a spontaneous build for the “Recce & Surveillance” Group Build at whatifmodellers.com in September 2021. I had bought a resin conversion set from AML for a Kfir RC.2 a while ago, without a certain plan. I had originally planned not to use it on a Kfir, though, but when I considered the build of a Malaysian Kfir I remembered the conversion set and decided to use it for this project, giving it a weird twist.
The kit is the Italeri 1:72 Kfir C.2 in a recent Revell re-boxing. It is not a stellar model of this aircraft. While outlines are O.K. and the kit comes with fine recessed surface details, fit is so-so and there are some weak spots, like the fuselage/wing seams, the many intersections under the air intakes that run right through the gun ports, sinkholes on the wings upper surface and a cockpit tub/front landing gear well piece that won’t fit properly. The Hasegawa kit’s fit is better, but the Italeri Kfir is detail-wise not worse – and it’s cheaper.
The model was built OOB with the usual challenges (see above). When the fuselage was completed, the nose was chopped off in front of the windscreen, to be replaced with the parts from the “Tsniut” (however this is properly pronounced, meaning “modesty”) AML set – which is apparently different from those resin parts that come with the manufacturer’s Mirage IIICJ kit, which offers two versions of the long Tsniut nose plus a modified standard radome nose with a vertical Zeiss camera inside that was mounted on some converted IDF Mirages, too, called AFAIK the “Tarmil” nose.
The AML set is a very nice and clean offering – crisply molded, no bubbles, and with delicate parts and details like a new pitot or conduits that run from the former gun ports to the front of the nose – all molded in fine resin. There’s a good instruction sheet and even a decal set (plus painting instructions) for the two real IDF Kfir CR.2 conversions. However, there is also a piece of acetate film supposed to be included, to be used as a clear cover for the relatively large oblique camera fairing that is open to three sides and gives a good view to the rotating camera mount inside - it was missing from my set. But it was easily replaced with a piece of stiff clear film from a blister packaging. The camera opening’s 3D shape was copied with the help of masking tape into 2D, which was used to cut the replacement window out. This tailored piece of sheet was then bent into shape and attached with Humbrol Clearfix. A prothesis, but it does certainly not look worse than the OOB solution.
However, while the AML set itself went together fluidly, grafting it onto the Italeri Kfir was more complicated: the kit’s nose diameter is markedly larger than the camera extension, maybe 1mm. This does not sound much, but it leaves a recognizable step on an otherwise smooth surface – some body sculpting with a Dremel tool and PSR was necessary to even the intersection out.
The rest of the conversion was straightforward – I considered to leave the nose extension away, for a personal Kfir recce variant, but eventually stuck close to the original Tsniut configuration because of the aircraft’s weird look and added realism.
As a recce aircraft, I left the kit’s underwing pylons for the Python AAMs away and just used the ventral pylon and the large OOB drop tank.
Painting and markings:
The bane of modern aircraft type: dull livery options. I wanted a realistic paint scheme for this aircraft, suitable for a tactical mission and for the late Nineties tine frame – but the TUDM offers only very limited options. At first I considered the late A-4PTM scheme (either SEA style or a subdued two-tone green/brown scheme) with low-viz markings, but eventually settled for a simple all-grey scheme, inspired by the TUDM’s F-18Ds that arrived in the model’s time frame, too. These were dedicated all-weather strike aircraft and were initially painted overall FS 36118 (USAF Gunship Grey) with low-viz markings. This is very dull and simple, but I nevertheless adopted it for the recce Kfir because it does not distract from the odd nose, and it suits the tactical recce mission profile well.
The basic paint became Humbrol 125, which is a rather bluish interpretation of the tone, and the retrofitted new nose was set apart with FS 36118 from ModelMaster. The cockpit interior was painted in Medium Gull Grey (Humbrol 140) and landing gear as well as the air intakes were painted in bright white (Revell 301) – they really stand out on the dark and uniform airframe! To reduce the contrast a little I took the Gunship Grey over to the inner intake lips and the shock cones - some Kfirs have these intake areas painted all-white, making them stand out blatantly! The outside of the intake lips was painted black, as well as the small nose radome and the antenna bumps under the cockpit.
The interior color of the camera compartment is uncertain, but I painted it in anthracite (Revell 06), while the rotating camera mount became light grey, so that it would be more visible from the outside.
The model received an overall light ink washing to emphasize the engraved surface details as well as some post-shading and weathering through dry-brushing with various shades of medium grey. The markings/decals were puzzled together from a Begemot MiG-29 sheet (national and tactical markings) and the Kfir’s OOB stencils, which had to be – because they are in Hebrew in the Revell kit – partly replaced with low-viz alternatives from leftover Italeri Kfir sheets. The camera window received frames made with 1mm black decal strips. Finally, the model was sealed with matt acrylic varnish.
A relatively simple and quick build. The Italeri Kfir has some weaknesses, but I have built enough of them to know the major pitfalls. The AML Tsniut conversion set blended well onto the airframe, even though the missing camera window called for some scratch work. The result is an interesting Kfir variant, and the subtle paint scheme of the fictional Malaysian operator adds credibility – the dark grey upper color reminds a little of the late Ecuadorean Kfirs, but this TUMD whif is much less colorful, even with the many red markings and stencils, which blend into the grey with little contrast. This is not a spectacular model/whif, but I like the unusual dark livery on the Kfir. And it certainly is not the last whiffy Kfir I will build, there are already ideas for more…
Don't you just love 'The Melody of Trees'?! They sing so many different songs in the course of a single day, let alone over the year and I love to spend time wandering through the woods to hear them. For me this one is about strength and structure and form, and it's amazing how the light totally transforms even a qute ordinary scene - and with the magic of multiple exposure and a bit of soft focus as well, truly 'illuminates' the scene.
My sexy transform roommates comics 49
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GELDER, van, Jan & RUITENBERG-de WIT, A.F. (1955). Ovidius : bloemlezing uit de werken van Publius Ovidius Naso in nieuwe vertaling.
Drukkerij de Spaarnestad, Haarlem.
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In Greek mythology, Hippomenes, also known as Melanion was a son of the Arcadian Amphidamas or of King Megareus of Onchestus and the husband of Atalanta. He was known to have been one of the disciples of Chiron, and to have surpassed other disciples in his eagerness to undertake hard challenges. Inscriptions mention him as one of the Calydonian hunters.
The main myth of Hippomenes' courtship of Atalanta, narrated by Pseudo-Apollodorus, Ovid, Servius, and Hyginus was as follows.
Hippomenes fell in love with Atalanta, the virgin huntress who strongly disliked the idea of getting married. After a warning from an oracle about getting married, she declared that whoever wanted to marry her was to beat her in a footrace (herself being a notoriously swift runner), and that those who should try and lose would be punished by instant death. Another version (followed by Hyginus) was that her father wanted her to be married, but she did not. She agreed to running races against her suitors because she thought she would never lose.
Atalanta raced all her suitors and outran all but Hippomenes, who defeated her by cunning, not speed. Hippomenes knew that he could not win a fair race with Atalanta, so he prayed to Aphrodite for help (the goddess, in the meantime, disliked Atalanta's neglect of love).
Aphrodite gave him three golden apples – which came from her sacred apple-tree in Tamasus, Cyprus, according to Ovid,[9] or from the garden of the Hesperides according to Servius – and told him to drop them one at a time to distract Atalanta. After each of the first two apples, Atalanta was able to recover the lead, but when she stopped for the third, Hippomenes won the race. It took all three apples and all of his speed, but Hippomenes was finally successful, winning the race and Atalanta's hand.
Atalanta and Hippomenes were turned into lions by Cybele as punishment after having sex in one of her temples they entered to take a rest during their journey to Hippomenes' home (the Greeks believed that lions could not mate with other lions, but only with leopards). Ovid and Servius suggest that Hippomenes forgot to pay the tribute to Aphrodite he had promised for helping him, and consequently, during the two's stay at Cybele's temple, Aphrodite caused them to have sex after going mad with lust, knowing that this would offend Cybele, and this indeed resulted in Cybele (or Zeus according to Hyginus) transforming them into lions. Thereafter they drew Cybele's chariot, which Servius equates with the Earth itself.
According to some accounts, Hippomenes (Melanion) was the father of Parthenopaeus; yet others stated Atalanta had her son by either Ares or Meleager prior to her marriage to Hippomenes.
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Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
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Lt. Gen. Daniel B. Allyn, XVIII Airborne Corps and Fort Bragg commanding general leads Under Secretary of the Army Joseph W. Westphal to a senior level brief about the state of Army at the XVIII Airborne Corps and Fort Bragg headquarters, 4 Dec. 2012, Fort Bragg, N.C. The purpose of Dr. Westphal's trip was to highlight the vital role of Fort Bragg as the Army transforms and prepares for future requirements, to reinforce the importance of Decisive and Sustainable Land power and the Army’s role in the Joint Force, and to underscore the extensive capabilities and interdependence of combined operations between Army Conventional and Special Operations Forces. (U.S. Army photo by Staff Sgt. Bernardo Fuller)
BT ArtBox project celebrating 25 years of Childline
ArtBox Title: The Great Escape
Artist: Simon Le Ruez
Location: Cambridge Circus
Open-air art exhibition across London - Summer 2012
• BT marked 25th anniversary of ChildLine with launch of open-air art exhibition in London
• BT ArtBox project saw leading artists, designers and creatives transform full-size replicas of iconic Gilbert Scott–designed red telephone box into stunning artworks
• Throughout June and July 2012, BT ArtBoxes were on display in high-profile locations across the capital
• The National Portrait Gallery hosted a gala auction on July 18 where the ArtBoxes were auctioned to raise money for ChildLine
To celebrate the 25th anniversary of ChildLine, BT announced the launch of the BT ArtBox project – a new public art exhibition set to take over the capital Summer 2012.
Leading artists, designers and creatives from around the world were invited to apply their individual talents to re-style that much-loved icon of British design, the traditional red telephone box.
Each artist or designer took delivery of a full-size, fibre-glass replica of the Sir Giles Gilbert Scott-designed original K6 telephone kiosk, which was introduced in 1936 to commemorate the Silver Jubilee of the coronation of King George V.
Participating artists included 2002 Turner prize winner Keith Tyson, Romero Britto and Royal Academician Professor of Sculpture David Mach, along with fashion designers Giles Deacon and Zandra Rhodes.
The BT ArtBoxes were on display in high-profile locations around the capital between June 18 and July 16 before being auctioned off at a VIP Gala Auction at the National Portrait Gallery on July 18 to raise funds for BT’s long-time partner ChildLine.
Esther Rantzen OBE, founder of ChildLine and patron of the BT ArtBox project, said: “I’m thrilled that ChildLine’s 25th birthday is to be celebrated by such a unique and inspiring project as BT Artbox.
“The red phone box is a much loved symbol of British culture and I’m keen to see how the artists involved will create new masterpieces from such an iconic canvas. It’s fantastic that the proceeds from the sale of the boxes will raise vital funds to support the work of ChildLine, enabling us to help many more children and young people to get comfort, advice and protection when they need it most.”
Sandy Nairne, director of the National Portrait Gallery and patron of the BT ArtBox project, said: “The Gilbert Scott telephone box is a truly iconic British design, and I’m looking forwards to seeing how artists and designers transform the replica boxes into works of art on London’s streets.”
David Mach, said: “It’s great to be involved with the ArtBox Exhibition. I get to kill more than two birds with one stone...work with a great charity (hopefully make money for it) and a classic British design. I love all things Gilbert Scott. Anything that encourages us to get his design back on our streets does it for me”.
Suzi Williams, director of BT Group Marketing and Brand, said: “BT has a history of supporting British cultural initiatives and 2012 is no exception. What better way to celebrate ChildLine's 25th anniversary than transforming replicas of the classic red phone box into a public art exhibition that can be enjoyed by all in the build-up to the Games this summer."
Martine Ainsworth-Wells, London & Partners, Marketing and Communications director, said:
“London & Partners is excited to support BT ArtBox in the run up to London 2012. BT ArtBox will bring some of the UK’s finest artistic talents to London’s streets, adding a new creative dimension to the capital at such an important time in its history.”
Artists and creatives who were interested in designing an ArtBox visited btartbox.com for more information about how to get involved.
The BT ArtBox project was supported by the Mayor of London, Professor Malcolm Garrett RDI, London & Partners, The May Fair Hotel, Harvey Nichols, The Times and The Sunday Times and borough councils across the capital.
Images of Malcolm Garrett, Interaction Designer, Sandy Nairne, Director of the National Portrait Gallery, David Mach RA, Sculptor, Esther Rantzen, founder of ChildLine and Lauren O'Farrell, Artist at the launch of the BT ArtBox project at the St Pancras Renaissance Hotel, central London today are available at:
imagelibrary.btplc.com/assetbank-btplc/action/browseItems...
Top 10 facts about the K6 red phone box
1. Kiosk number 6 or “Jubilee Kiosk” commemorates the Silver Jubilee of the coronation of King George V.
2. Sir Giles Gilbert Scott also designed Liverpool’s Anglican Cathedral, Battersea Power Station and Bankside Power Station now Tate Modern.
3. More than 1,600 decommissioned red phone boxes, mostly K6s, have been sold to local communities for just a £1 under BT’s Adopt a Kiosk scheme. Uses include being fitted with lifesaving defibrillation machines, turned into art galleries and public libraries.
4. The K6 was the first kiosk installed nationwide and the standard kiosk across the UK until the introduction of the K8 in 1968.
5. The K6 kiosk is made from cast iron with a teak door. It is 8’3” tall (2.4 metres) and weighs three quarters of a ton (762 kilograms).
6. The K6 design was approved by the Post Office and the Royal Fine Arts Commission, which endorsed “Post Office red” as the standard colour.
7. Although Scott agreed to the use of “Post Office red” he was never a supporter of the colour and initially suggested the outside of the kiosk be painted silver and the inside greenish-blue. He strongly urged rural kiosks be painted dove-grey.
8. Two K6 kiosks were installed in France during 1995, for the 50th anniversary of the D-Day landings.
9. Several red K6’s have been transformed into combined payphones and cash machines.
10.There are 11,000 red phone boxes in use in the UK.
About ChildLine
ChildLine on 0800 1111 and www.childline.org.uk is the UK’s only free, 24-hour helpline for children in danger or distress. Trained volunteer counsellors comfort, advice and protect children and young people. ChildLine is a service within the NSPCC. In Scotland it is delivered by CHILDREN 1ST on behalf of the NSPCC. Calls to ChildLine on 0800 1111 are confidential, but if a child is in immediate danger the counsellor will let the caller know if they have to break confidentially and contact the emergency services to save the child’s life.
Every £20 raised could help ChildLine answer another five calls from children who dial our helpline. If you are worried about a child or would like to make a donation, please visit the NSPCC website www.nspcc.org.uk
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Goal: Branding for an upcoming series on Romans 8 on the trans-formative work of Jesus . Will be used on sunday mornings on our screens, in small group booklets, and website
Audience: general church (college, young adults, lots of married couples, empty nesters...)
Direction: i'm going for something simple, clean, that clearly communicates the message of the series
Project: Transformed sermon series
Other important info: This series will also mark a lot of changes in our ministry structure, sort of a shift to more disciple based programs. My main concern with this idea is that I want something simple and clean, not plain and boring. Many times i feel that there is a thin line between the two if I am not careful.