Name: Luke Swailes

Arrested for: not given

Arrested at: North Shields Police Station

Arrested on: 23 September 1906

Tyne and Wear Archives ref: DX1388-1-95-Luke Swailes

 

An image of his accomplice, William Townsley, is available here www.flickr.com/photos/twm_news/27145451015/in/album-72157....

 

The Shields Daily News for 29 September 1906 reports:

 

“THEFT OF JEWELLERY AT NORTH SHIELDS. TWO MEN COMMITTED FOR TRIAL.

 

This morning at the North Shields Police Court, before Captain J. Sanderson and Mr G.H. Stansfield, Luke Swailes (60), general dealer and Wm. Townsley, a young man, both of Gateshead, were charged with stealing, on the 27th of November 1905, from Welbury House, Preston Park, three bracelets, a neck chain, locket, ring and brooch, value £20, the property of Ethel Annie Freeth.

 

Swailes was further charged with receiving from Wm. Townsley a gold expansion bracelet and watch value £6, the property of Alfred John Freeth, well knowing the same to have been stolen. Mr G W Chapman represented Swailes.

 

Ethel Annie Freeth said that on Sunday, November 26th, she left her watch and bracelet in a drawer in the bedroom, together with the other articles mentioned in the charge. On the afternoon of the next day she missed them and gave information to the police.

 

Elizabeth Irvin, dressmaker, 84 Grey Street, said that in November last she was employed at the Elms, Preston Park, which was next door to Freeth’s house. On the afternoon of the 27th, she saw a man prowling about in front of the sitting room window and took good notice of him. On January 30th, she identified him among six men at Gateshead Police Station and now identified him as the prisoner Townsley.

 

Edward Surtees Chisholm, manager of the New Gateshead Inn, North Street, Gateshead, stated that he had known the prisoner Swailes for several years. He was a respectable general dealer. He came to witness’s house one Tuesday in November or December and offered him the watch bracelet for £2. The witness bought it for that sum which he thought was a fair price.

 

Detective Radcliffe said he was present at the Gateshead Police Station when Miss Irvin identified Townsley. The prisoner said “I can soon get out of that, I was in hospital at the time.” On Friday 21st, he arrested Swailes on a warrant. When witness read the warrant over to him he said, “He (Townsley) must be a scoundrel. This is some more he has put on to me.” Later he said, “I have only to say that Townsley is a thorough scoundrel. I am as innocent as a child unborn.” Witness showed him the watch bracelet and told him that that was what he was charged with receiving. He replied, “I have never seen it before.” In the cell he said, “I think the best thing in a case of this kind is to plead guilty. Chisholm knew as well as I did that I got it from Townsley. He asked me if it was straight and I told him he would not get it for £2 if it had been.” Neither of the prisoners, when charged this morning, had anything to say.

 

The prisoner Swailes gave evidence on his own behalf. He said that he was 50 years of age and a general dealer and lived at 4 Towns Street, New Gateshead. About Christmas the accused Townsley came to him. Previous to that he did not know the man. Townsley asked him if he would buy a bracelet, as he wanted the money to go to Scotland. Asked where he had got it, he said he found it sometime since at Jesmond on a seat. He asked £2 for it, and witness telling him that all the money he had upon him was 35s, Townsley at once handed it over for that price. At Chisholm’s bar next day witness offered it for sale to him and he bought it for £2. Witness thought that would be about the value of the article and did not for one moment imagine it had been stolen. From what he was, however, told later he has very reason to think that the bracelet had been stolen. Afterwards from time to time witness advanced Townsley’s mother small sums of money. Eventually he stopped lending her money, whereupon she made a charge against him to the Gateshead Police. He was tried on that charge at Durham Assizes and acquitted. When charged last Friday week with the offence now being dealt with he did deny that he bought the bracelet from Townsley. He did this because he was afraid of getting Chisholm into trouble. Later he admitted that he had sold it.

 

Cross-examined by the Chief Constable (Mr. J. H. Huish) Swailes admitted that when arrested he did not know that the bracelet was in the hands of the police.

 

The prisoner Townsley reserved his defence.

 

Both prisoners were committed for trial at the Quarter Sessions. Townsley who was in charge of warders, was conveyed to Newcastle Gaol to await trial. Swailes was admitted to bail in his own recognisances of £50 and one surety of £50.

 

Townsley is at present undergoing a sentence of three years penal servitude for burglary at Hedgeley Heath and was brought before the magistrates on a Home Office order."

  

The Shields Daily News for 19 October 1906 reports:

 

“William Townsley, 22, labourer, pleaded guilty to having stolen £20 worth of jewellery at Tynemouth on Nov. 27, 1905, the property of Miss Ethel Annie Freeth of Preston Park, North Shields. Luke Swailes, 59, dealer, pleaded not guilty to a charge of having received the jewellery, well knowing it to have been stolen. Mr Griffith Jones prosecuted and Mr Mundahl defended the accused Swailes.

 

The jury found Swailes guilty and he was sentenced to three months’ hard labour.

 

Townsley, who is currently undergoing a sentence of three years’ penal servitude at Stafford Prison, was sentenced to a similar term, to run concurrently with the sentence he is now serving”.

 

These images are a selection from an album of photographs of prisoners brought before the North Shields Police Court between 1902 and 1916 in the collection of Tyne & Wear Archives (TWA ref DX1388/1).

 

(Copyright) We're happy for you to share this digital image within the spirit of The Commons. Please cite 'Tyne & Wear Archives & Museums' when reusing. Certain restrictions on high quality reproductions and commercial use of the original physical version apply though; if you're unsure please email archives@twmuseums.org.uk.

Tonmoy Sharma, CEO, Sovereign Health Group recently shared his vision for using neuro feedback as a tool for empowering patients who are being treated for substance abuse. In order to do so, Dr. Sharma explains, we start by measuring the four types of brain activity through the use of an EEG (electroencephalograph). The EEG picks up electrical impulses that are generated when we have any thoughts. Just like when we treat high cholesterol by measuring the different types of cholesterol in the body and the ratio between them, we can measure the four types of brainwaves that signify different types of brain activity. We know that people with substance abuse issues have a certain type of brain activity and our goal is to decrease that type of brain activity in relationship to other types of brain activity. We are working with the patient to change the ratio of the different brain activities in order to normalize brain function. After we have used EEG as an assessment tool we employ neuro feedback to help patients get their emotion regulation and decision making back on track. During between 12 and 20 neuro feedback sessions of about 30-40 minutes each we have them look at stimulus such as video or a photo that will evoke a certain emotion. We then train the patient to manage the brain waves so when faced with a trigger they can change their brain waves and resist the craving. This gives them the ability to help themselves by empowering them to take control over their emotions and begin to live day-by-day. Through these neurofeedback sessions, people suffering with addiction can see for themselves that it makes a big difference.

 

About Tonmoy Sharma, CEO, Sovereign Health Group. During a career spanning 30 years, Dr. Sharma has served as an acclaimed researcher having led countless international mental health clinical research trials, taught and trained students as a neuro-scientist and served as author or co-author of more than 200 peer-reviewed published articles and five books on schizophrenia and mental illness. He is dedicated to putting his vast knowledge to furthering the mental health field with insights into pharmacology and cognitive impairment treatment. Dr Sharma recognizes that the substance abuse treatment community is heading towards an inevitable next step in its evolution to ensure it continues to improve the quality of patients’ treatment. Today Dr. Tonmoy Sharma is committed to tirelessly promote and call for measurement-based care (MBC) in the diagnosis and treatment of addiction and mental illness calling for a national standardized measurement scale for assessing, diagnosing and treating alcohol and drug addiction.

 

For more on Tonmoy Sharma, CEO of Sovereign Health Group go to LinkedIn www.linkedin.com/in/tonmoysharmaceo

 

About Dr. Judith Ho. Dr. Judy Ho, Ph. D., ABPP is a licensed and board certified Clinical Psychologist based in Los Angeles. She lends her expertise as a panelist on a variety of national television shows and provides professional services in Psychological Testing and Forensic Expert work. She is a tenured professor of psychology at Pepperdine University.

 

The default size for this image is way too small, you can't see any of the details, view the large version.

 

1989 - The Gaslamp Archway is officially completed and dedicated. The sign is significant in that it uses neon, incandescent and flourescent light fixtures to present a beautiful, vibrant display. The Gaslamp Archway was symbolic as a declaration that the City of San Diego was committed to continuing the redevelopment of Downtown. It serves as an icon for other cities to look to the Gaslamp Quarter as an example of successful redevelopment. - from www.gaslamp.org/history

 

This area has constant cars and people in motion. Capturing an HDR sequence and processing it is challenging, I now have a new appreciation for the Times Square HDR images. I also have one point of contention with the description above I pulled from Gaslamp.org. I have been waiting for over 2 years for the neon lights behind "OF SAN DIEGO" to be fixed, it's quite disappointing.

 

My Google+

  

This is a letter I wrote in response to an article in the National Post:

 

msoupcoff@nationalpost.com

 

Dear Editor,

 

I wish you would read this, even more that you would take the time to investigate the story I am going to give you, so that I could continue to tell women from other countries that Western-born Canadian women are indeed free. You would justify my faith in my citizenship.

 

I learned of Aqsa Parvez’s brutal, unjustified, and barbaric murder from the pages of the Post. No faith can justify murder without a trial (even if it is justified by the law---and even under Islamic Law only if Miss Parvez had been married and committed adultery could she and her lover have been punished at all---and that, in brief, not without a trial).

Such law cannot exist in Canada, as Muslims are a minority, and Islamic law can only be applied to Muslims. Aqsa Parvez’s killers are murderers and should be condemned as such. They are monsters. Aqsa Parvez deserves to hear a public outcry against their actions (whether they are adhering to the tribal customs of another country or not!). She does not deserve to have her life’s ending and its tragedy overshadowed by the controversial issue represented by a piece of cloth called “hijab” if we are to affect true change. If the writer does not want a two-tier system between Western and immigrant women in Canada the writer cannot make an issue out of hijab in the same breath, giving her killers a motive. Their actions were wrong whatever motivated them. In fact, they had no motive. There is not a word in the Qu’ran or Canadian law that allows murder for not adhering to a dress code. The girl deserves more than that after a tragic struggle for freedom. She deserves her murderers to be brought to justice, and that people be educated about what freedom really is. It is not a piece of cloth, but the right to choose it or the right to disregard it. Bring her killers to justice, then come learn about hijab and Islam so you can educate others of it.

 

I would like to call out the writer of “How Canada Let Aqsa Down” when they wrote [“you’ll never hear a feminist murmur a word of complaint about these girls’ lack of autonomy.”] I was just peacefully walking down the street the other day and this woman figured she had the right to judge me and called out: “Live you life!” I said, “Excuse me?” She said, “I hoped you’d say that.”

 

I wear hijab. I hope that doesn’t discredit everything I am going to say. Your writer said ["The hijab marks those wearing it as chattel, leashed to their men as surely as if they were wearing a dog collar"] so maybe my words don't count, maybe I am "a non-person" who owns nothing of herself and is fully absorbed by "her men". This is a stereo-type a Muslim woman will have to deal with every day if she decides to wear a head-scarf. Why do I do it? Sometimes I wonder. Well, Western men assume I am treated as a non-person by Arab/Muslim men all my life, and so, always go out of their way to hold doors open for me, and bus drivers always wait even if I have to run all the way down the street. That wouldn't be a good reason for a Muslim woman trying to be modest would it??? And women think that I am too timid to respond to their stereo-types and actually answer their questions (because, as a Western woman herself not born Muslim, I know there’s a lot Western women don’t know about Muslims) so maybe I like the shock value??? “Why are you bringing your backwardness to Canada?” Some women come up to me and my friends. “I’m from Canada,” I say and watch them draw a blank. “I’m more Canadian than you-” would quip my friend to these women with a sly smile from underneath the folds of her hijab (with dark eyes, colouring and exotic beauty she looks unequivocally Arab while my blue eyes and paleness always give me away for the Norman-Anglophile I am even under my own pink hijab- “I’m Metis.” She then giggles her ridiculous sweet laugh. “My ancestors were here long before yours.” My best friend Amanda is often with me. She wears jean mini shorts and a white tank top, with her own blonde hair running free in a pony-tail. She adores the latest styles of me and Um Abdullah’s black abayas, even though she would never wear one herself. I ask her if she ever feels uncomfortable being with me, because people stare so much. She replies that she was afraid when I first started wearing hijab, that my new Muslim friends would think she was a slut for wearing tank tops. We smile, because we know women and men are the same everywhere. People are always afraid of what they don’t know. It is the job of the media to educate and relieve fear by information, not to spread the stereo-types that injure another citizen’s chances of employment, public safety, and education.

 

I love my best friend Amanda. After 9/11 I decided to wear hijab. She supported me by walking down the streets of our small town of Sooke, B.C (where weeks before I had had my scarf torn off, been called a murderer, and Taliban by strangers that were once my neighbours) sporting a black Halloween robe that she deemed abaya-esque with pink rhinestones glue-gunned on the back to spell out “I AM NOT SUPPRESSED” in support of my decision. She said, “if it had been anybody else but my Alix, I would have been worried about your decision, thought someone had forced you to do it. But no one can force you to do anything, so I know this is right for you.” I would die for her right to wear a mini-skirt, because she would do the same for me to wear a head-scarf, just as I got beat up when I was little with my best friend Fallon Hagreen by a group of wannabe Neo-Nazi punks in the same town because I thought it wasn’t fair her to get beat up alone and to have someone hate her just because she was Jewish. Fallon taught me about the holocaust, how the Nazi’s slowly took away the freedom of the Jews in Germany, and the terrible things that were done to them, and I was proud that we were both Canadian, and believed in the freedom of all people’s to believe what they want as long as they don’t use that freedom to take away the rights of others’.

 

In Iran, I would be forced to wear hijab. In Afghanistan, I would have been hidden behind a chador with a mesh screen common in that region and in Pakistan (burka is the wrong word for the dress-code enforced by the Taliban there-burqa is what the Bedouin women in Sohar in Oman wear). I would rebel against this. I don’t believe any human being can be forced to believe in something. Aqsa Parvez’s father was not adhering to the Qu’ran or any hadith in Islam when he murdered his own daughter. A Muslim in Canada can only practice Islamic Law in their own lives and not apply it in the lives of others’ (and ideally should)---if they are guilty of something that is truly punishable under Islamic Law the most justice a Muslim can expect from other Muslims in Canada is to be warned of their behaviour being far from their beliefs, and if that behaviour continues, perhaps to be shunned. The best of us, as sinners, would seek out punishment from our companions-they would not come look for us like hanging party! Compassion is one of the most compelled aspects of Islam, and the Qu’ran says that instead of saying “Listen to me!” like a whiny brat or control freak, a Muslim should say, “Look upon me,” and live their own life without judgement as that would be the best example to someone who is truly in error. There is a story in Islam that said there were two men. One prayed every day, gave charity, and did everything required of him as a Muslim. The other never prayed, drank, cursed, but still knew in his heart, that his actions were wrong, and that he loved God (Allah.) One day the good man came up to the one who was rarely good, and said, “You don’t believe in God. You will go to Hell.” The good man went to Hell despite all the good he had done, and the other, to paradise. At his judgement, the good man asked God why. “Because you stole something that belonged to me,” Allah responded. “Judgement is mine alone.” I don’t believe hijab can ever be made a law, because you cannot force someone to believe in Judaism, or Christianity, Nazism, or Islam if they don’t. Wearing hijab is a confirmation of beliefs, like christening in Christianity. Your writer wrote [“Multiculturalists would have us believe that the hijab is merely a religious symbol, like the Sikh kirpan or the Christian cross, freely embraced by the girls wearing them. I have argued before in these pages that the hijab, however benign-seeming, is still one end of a female-submissive spectrum that ends in the burqa, a garment virtually all Canadians find antithetical to our values.”] If someone forced me to put on the chador of Afghanistan they would have to cut me up to fit me into it (because I have found nothing in the Qu’ran my faith is founded on, to justify the Taliban’s laws against art and laughing, and suppression of women.) But someone else would have to cut out my tongue to silence me speaking out for the women that DO want to keep their veils (there are a minority and I know two-who volunteer to pay for their own car being towed and to be fit in the back of a patrol car driven to the station where a female officer is present before presenting their driver’s licence). They know they are a minority, and volunteer to go out of the way and pay the costs of their beliefs themselves. My opinion: those that don’t want to pay for their own car being towed? Shut-up, move, or adapt. You are a minority. I understand your frustration, but you cannot force your beliefs on others.

 

I don’t want someone to put a veil on my sister, or hijab on my friend, to whom it is just a piece of cloth, and thus, would be a meaningless abuse of power. But I don’t want to see someone take away my right to wear my hijab in school, at work, or on the street safely, the right of someone who has fought for human rights and freedom, in this country, and in others, her whole life. I don’t deserve my rights to leave the home, to work, and go to school to be taken away for a piece of cloth; Aqsa did not deserve to have the same rights and more to be taken away over a square of fabric. I face prejudice every day, but I am proud I live in a country where I have the freedom to walk down the street still dressed as I choose. By the way, I have no real family and I am not married yet. I was given an ultimatum by my own family, as many Muslim-convert girls are: take off that scarf of get out of the house. I was lucky. I was old enough, and educated enough to work. My friend, Um Abdullah, was not so fortunate. She could not afford life on her own, but was willing to live on the street and go hungry, all for the freedom of her right to wear hijab. You said: [“If public schools, which are supposedly secular, had banned hijabs as France did, along with all other religious paraphernalia, in order to create a level social Canadian playing field, Aqsa would have had Canada on her side”] Canada would have lost Aqsa as surely as she is lost now. Do you honestly think a father like her own would have let her go to a school where she could not wear hijab anymore than he would have let her go to school not wearing one at a school where hijab is allowed? Aqsa would have disappeared from public education just the same, and women like me could not pursue university in Canada. I am not hurting anyone by wearing my scarf. Protect my right to wear it. Protect the right of women who don’t want to wear it. It is the dream of Um Abdullah and myself, to set up a shelter for girls like ourselves, and Aqsa, who need a place to live in safety from their families while continuing their education and maintaining their beliefs. To hijab or not to hijab is not a question we should be asking at the time of Aqsa’s death. It should be focussed on giving girls in similar situations other options beyond the simple death of self, and death or dismissal of body. No one should be forced to make that decision in a country that is truly free.

 

Sincerely and respectfully yours,

 

Alixianna Normandeau

 

P.S I expect a respectful reply.

  

(No reply was ever given)

Fotografica: the Dutch Association of Photographic Collectors holds an international Photographic Exchange fair twice a year.

The association is committed to documenting photography-related heritage and helping members preserve this heritage.

The UK government is committed to getting two million more girls into school in Pakistan by 2015. UK aid has already helped more than 590,000 girls in Khyber Pakhtunkhwa stay in school over the last few years by giving them small cash stipends.

 

Each girl receives 200 rupees (about £1.50) a month, and a set of free textbooks each year to help them get an education.

 

With an average family size of up to seven or eight and a third of the population living on less than $1 a day, these small stipends and free text books can make the difference between daughters being sent to school or having to drop out.

 

To find out more, please visit: www.dfid.gov.uk/Stories/Case-Studies/2011/Helping-girls-g...

 

Photo: Vicki Francis/Department for International Development

[...] It is far harder to kill a phantom than a reality [...]

-- Quote by Virginia Woolf (English Modernist Writer. She is best known for her feminist essay "A Room of One's Own" and the novel "Mrs. Dalloway". Committed suicide at age 59. 1882-1941)

 

Nikon D70, Tokina 12-24 f/4, 12mm - f/10 - 1/4s - HDR 3xp +2/-2EV

 

Cetatea Neamț, Romania (July, 2011)

Graffiti (plural; singular graffiti or graffito, the latter rarely used except in archeology) is art that is written, painted or drawn on a wall or other surface, usually without permission and within public view. Graffiti ranges from simple written words to elaborate wall paintings, and has existed since ancient times, with examples dating back to ancient Egypt, ancient Greece, and the Roman Empire (see also mural).

 

Graffiti is a controversial subject. In most countries, marking or painting property without permission is considered by property owners and civic authorities as defacement and vandalism, which is a punishable crime, citing the use of graffiti by street gangs to mark territory or to serve as an indicator of gang-related activities. Graffiti has become visualized as a growing urban "problem" for many cities in industrialized nations, spreading from the New York City subway system and Philadelphia in the early 1970s to the rest of the United States and Europe and other world regions

 

"Graffiti" (usually both singular and plural) and the rare singular form "graffito" are from the Italian word graffiato ("scratched"). The term "graffiti" is used in art history for works of art produced by scratching a design into a surface. A related term is "sgraffito", which involves scratching through one layer of pigment to reveal another beneath it. This technique was primarily used by potters who would glaze their wares and then scratch a design into them. In ancient times graffiti were carved on walls with a sharp object, although sometimes chalk or coal were used. The word originates from Greek γράφειν—graphein—meaning "to write".

 

The term graffiti originally referred to the inscriptions, figure drawings, and such, found on the walls of ancient sepulchres or ruins, as in the Catacombs of Rome or at Pompeii. Historically, these writings were not considered vanadlism, which today is considered part of the definition of graffiti.

 

The only known source of the Safaitic language, an ancient form of Arabic, is from graffiti: inscriptions scratched on to the surface of rocks and boulders in the predominantly basalt desert of southern Syria, eastern Jordan and northern Saudi Arabia. Safaitic dates from the first century BC to the fourth century AD.

 

Some of the oldest cave paintings in the world are 40,000 year old ones found in Australia. The oldest written graffiti was found in ancient Rome around 2500 years ago. Most graffiti from the time was boasts about sexual experiences Graffiti in Ancient Rome was a form of communication, and was not considered vandalism.

 

Ancient tourists visiting the 5th-century citadel at Sigiriya in Sri Lanka write their names and commentary over the "mirror wall", adding up to over 1800 individual graffiti produced there between the 6th and 18th centuries. Most of the graffiti refer to the frescoes of semi-nude females found there. One reads:

 

Wet with cool dew drops

fragrant with perfume from the flowers

came the gentle breeze

jasmine and water lily

dance in the spring sunshine

side-long glances

of the golden-hued ladies

stab into my thoughts

heaven itself cannot take my mind

as it has been captivated by one lass

among the five hundred I have seen here.

 

Among the ancient political graffiti examples were Arab satirist poems. Yazid al-Himyari, an Umayyad Arab and Persian poet, was most known for writing his political poetry on the walls between Sajistan and Basra, manifesting a strong hatred towards the Umayyad regime and its walis, and people used to read and circulate them very widely.

 

Graffiti, known as Tacherons, were frequently scratched on Romanesque Scandinavian church walls. When Renaissance artists such as Pinturicchio, Raphael, Michelangelo, Ghirlandaio, or Filippino Lippi descended into the ruins of Nero's Domus Aurea, they carved or painted their names and returned to initiate the grottesche style of decoration.

 

There are also examples of graffiti occurring in American history, such as Independence Rock, a national landmark along the Oregon Trail.

 

Later, French soldiers carved their names on monuments during the Napoleonic campaign of Egypt in the 1790s. Lord Byron's survives on one of the columns of the Temple of Poseidon at Cape Sounion in Attica, Greece.

 

The oldest known example of graffiti "monikers" found on traincars created by hobos and railworkers since the late 1800s. The Bozo Texino monikers were documented by filmmaker Bill Daniel in his 2005 film, Who is Bozo Texino?.

 

In World War II, an inscription on a wall at the fortress of Verdun was seen as an illustration of the US response twice in a generation to the wrongs of the Old World:

 

During World War II and for decades after, the phrase "Kilroy was here" with an accompanying illustration was widespread throughout the world, due to its use by American troops and ultimately filtering into American popular culture. Shortly after the death of Charlie Parker (nicknamed "Yardbird" or "Bird"), graffiti began appearing around New York with the words "Bird Lives".

 

Modern graffiti art has its origins with young people in 1960s and 70s in New York City and Philadelphia. Tags were the first form of stylised contemporary graffiti. Eventually, throw-ups and pieces evolved with the desire to create larger art. Writers used spray paint and other kind of materials to leave tags or to create images on the sides subway trains. and eventually moved into the city after the NYC metro began to buy new trains and paint over graffiti.

 

While the art had many advocates and appreciators—including the cultural critic Norman Mailer—others, including New York City mayor Ed Koch, considered it to be defacement of public property, and saw it as a form of public blight. The ‘taggers’ called what they did ‘writing’—though an important 1974 essay by Mailer referred to it using the term ‘graffiti.’

 

Contemporary graffiti style has been heavily influenced by hip hop culture and the myriad international styles derived from Philadelphia and New York City Subway graffiti; however, there are many other traditions of notable graffiti in the twentieth century. Graffiti have long appeared on building walls, in latrines, railroad boxcars, subways, and bridges.

 

An early graffito outside of New York or Philadelphia was the inscription in London reading "Clapton is God" in reference to the guitarist Eric Clapton. Creating the cult of the guitar hero, the phrase was spray-painted by an admirer on a wall in an Islington, north London in the autumn of 1967. The graffito was captured in a photograph, in which a dog is urinating on the wall.

 

Films like Style Wars in the 80s depicting famous writers such as Skeme, Dondi, MinOne, and ZEPHYR reinforced graffiti's role within New York's emerging hip-hop culture. Although many officers of the New York City Police Department found this film to be controversial, Style Wars is still recognized as the most prolific film representation of what was going on within the young hip hop culture of the early 1980s. Fab 5 Freddy and Futura 2000 took hip hop graffiti to Paris and London as part of the New York City Rap Tour in 1983

 

Commercialization and entrance into mainstream pop culture

Main article: Commercial graffiti

With the popularity and legitimization of graffiti has come a level of commercialization. In 2001, computer giant IBM launched an advertising campaign in Chicago and San Francisco which involved people spray painting on sidewalks a peace symbol, a heart, and a penguin (Linux mascot), to represent "Peace, Love, and Linux." IBM paid Chicago and San Francisco collectively US$120,000 for punitive damages and clean-up costs.

 

In 2005, a similar ad campaign was launched by Sony and executed by its advertising agency in New York, Chicago, Atlanta, Philadelphia, Los Angeles, and Miami, to market its handheld PSP gaming system. In this campaign, taking notice of the legal problems of the IBM campaign, Sony paid building owners for the rights to paint on their buildings "a collection of dizzy-eyed urban kids playing with the PSP as if it were a skateboard, a paddle, or a rocking horse".

 

Tristan Manco wrote that Brazil "boasts a unique and particularly rich, graffiti scene ... [earning] it an international reputation as the place to go for artistic inspiration". Graffiti "flourishes in every conceivable space in Brazil's cities". Artistic parallels "are often drawn between the energy of São Paulo today and 1970s New York". The "sprawling metropolis", of São Paulo has "become the new shrine to graffiti"; Manco alludes to "poverty and unemployment ... [and] the epic struggles and conditions of the country's marginalised peoples", and to "Brazil's chronic poverty", as the main engines that "have fuelled a vibrant graffiti culture". In world terms, Brazil has "one of the most uneven distributions of income. Laws and taxes change frequently". Such factors, Manco argues, contribute to a very fluid society, riven with those economic divisions and social tensions that underpin and feed the "folkloric vandalism and an urban sport for the disenfranchised", that is South American graffiti art.

 

Prominent Brazilian writers include Os Gêmeos, Boleta, Nunca, Nina, Speto, Tikka, and T.Freak. Their artistic success and involvement in commercial design ventures has highlighted divisions within the Brazilian graffiti community between adherents of the cruder transgressive form of pichação and the more conventionally artistic values of the practitioners of grafite.

 

Graffiti in the Middle East has emerged slowly, with taggers operating in Egypt, Lebanon, the Gulf countries like Bahrain or the United Arab Emirates, Israel, and in Iran. The major Iranian newspaper Hamshahri has published two articles on illegal writers in the city with photographic coverage of Iranian artist A1one's works on Tehran walls. Tokyo-based design magazine, PingMag, has interviewed A1one and featured photographs of his work. The Israeli West Bank barrier has become a site for graffiti, reminiscent in this sense of the Berlin Wall. Many writers in Israel come from other places around the globe, such as JUIF from Los Angeles and DEVIONE from London. The religious reference "נ נח נחמ נחמן מאומן" ("Na Nach Nachma Nachman Meuman") is commonly seen in graffiti around Israel.

 

Graffiti has played an important role within the street art scene in the Middle East and North Africa (MENA), especially following the events of the Arab Spring of 2011 or the Sudanese Revolution of 2018/19. Graffiti is a tool of expression in the context of conflict in the region, allowing people to raise their voices politically and socially. Famous street artist Banksy has had an important effect in the street art scene in the MENA area, especially in Palestine where some of his works are located in the West Bank barrier and Bethlehem.

 

There are also a large number of graffiti influences in Southeast Asian countries that mostly come from modern Western culture, such as Malaysia, where graffiti have long been a common sight in Malaysia's capital city, Kuala Lumpur. Since 2010, the country has begun hosting a street festival to encourage all generations and people from all walks of life to enjoy and encourage Malaysian street culture.

 

The modern-day graffitists can be found with an arsenal of various materials that allow for a successful production of a piece. This includes such techniques as scribing. However, spray paint in aerosol cans is the number one medium for graffiti. From this commodity comes different styles, technique, and abilities to form master works of graffiti. Spray paint can be found at hardware and art stores and comes in virtually every color.

 

Stencil graffiti is created by cutting out shapes and designs in a stiff material (such as cardboard or subject folders) to form an overall design or image. The stencil is then placed on the "canvas" gently and with quick, easy strokes of the aerosol can, the image begins to appear on the intended surface.

 

Some of the first examples were created in 1981 by artists Blek le Rat in Paris, in 1982 by Jef Aerosol in Tours (France); by 1985 stencils had appeared in other cities including New York City, Sydney, and Melbourne, where they were documented by American photographer Charles Gatewood and Australian photographer Rennie Ellis

 

Tagging is the practice of someone spray-painting "their name, initial or logo onto a public surface" in a handstyle unique to the writer. Tags were the first form of modern graffiti.

 

Modern graffiti art often incorporates additional arts and technologies. For example, Graffiti Research Lab has encouraged the use of projected images and magnetic light-emitting diodes (throwies) as new media for graffitists. yarnbombing is another recent form of graffiti. Yarnbombers occasionally target previous graffiti for modification, which had been avoided among the majority of graffitists.

 

Theories on the use of graffiti by avant-garde artists have a history dating back at least to the Asger Jorn, who in 1962 painting declared in a graffiti-like gesture "the avant-garde won't give up"

 

Many contemporary analysts and even art critics have begun to see artistic value in some graffiti and to recognize it as a form of public art. According to many art researchers, particularly in the Netherlands and in Los Angeles, that type of public art is, in fact an effective tool of social emancipation or, in the achievement of a political goal

 

In times of conflict, such murals have offered a means of communication and self-expression for members of these socially, ethnically, or racially divided communities, and have proven themselves as effective tools in establishing dialog and thus, of addressing cleavages in the long run. The Berlin Wall was also extensively covered by graffiti reflecting social pressures relating to the oppressive Soviet rule over the GDR.

 

Many artists involved with graffiti are also concerned with the similar activity of stenciling. Essentially, this entails stenciling a print of one or more colors using spray-paint. Recognized while exhibiting and publishing several of her coloured stencils and paintings portraying the Sri Lankan Civil War and urban Britain in the early 2000s, graffitists Mathangi Arulpragasam, aka M.I.A., has also become known for integrating her imagery of political violence into her music videos for singles "Galang" and "Bucky Done Gun", and her cover art. Stickers of her artwork also often appear around places such as London in Brick Lane, stuck to lamp posts and street signs, she having become a muse for other graffitists and painters worldwide in cities including Seville.

 

Graffitist believes that art should be on display for everyone in the public eye or in plain sight, not hidden away in a museum or a gallery. Art should color the streets, not the inside of some building. Graffiti is a form of art that cannot be owned or bought. It does not last forever, it is temporary, yet one of a kind. It is a form of self promotion for the artist that can be displayed anywhere form sidewalks, roofs, subways, building wall, etc. Art to them is for everyone and should be showed to everyone for free.

 

Graffiti is a way of communicating and a way of expressing what one feels in the moment. It is both art and a functional thing that can warn people of something or inform people of something. However, graffiti is to some people a form of art, but to some a form of vandalism. And many graffitists choose to protect their identities and remain anonymous or to hinder prosecution.

 

With the commercialization of graffiti (and hip hop in general), in most cases, even with legally painted "graffiti" art, graffitists tend to choose anonymity. This may be attributed to various reasons or a combination of reasons. Graffiti still remains the one of four hip hop elements that is not considered "performance art" despite the image of the "singing and dancing star" that sells hip hop culture to the mainstream. Being a graphic form of art, it might also be said that many graffitists still fall in the category of the introverted archetypal artist.

 

Banksy is one of the world's most notorious and popular street artists who continues to remain faceless in today's society. He is known for his political, anti-war stencil art mainly in Bristol, England, but his work may be seen anywhere from Los Angeles to Palestine. In the UK, Banksy is the most recognizable icon for this cultural artistic movement and keeps his identity a secret to avoid arrest. Much of Banksy's artwork may be seen around the streets of London and surrounding suburbs, although he has painted pictures throughout the world, including the Middle East, where he has painted on Israel's controversial West Bank barrier with satirical images of life on the other side. One depicted a hole in the wall with an idyllic beach, while another shows a mountain landscape on the other side. A number of exhibitions also have taken place since 2000, and recent works of art have fetched vast sums of money. Banksy's art is a prime example of the classic controversy: vandalism vs. art. Art supporters endorse his work distributed in urban areas as pieces of art and some councils, such as Bristol and Islington, have officially protected them, while officials of other areas have deemed his work to be vandalism and have removed it.

 

Pixnit is another artist who chooses to keep her identity from the general public. Her work focuses on beauty and design aspects of graffiti as opposed to Banksy's anti-government shock value. Her paintings are often of flower designs above shops and stores in her local urban area of Cambridge, Massachusetts. Some store owners endorse her work and encourage others to do similar work as well. "One of the pieces was left up above Steve's Kitchen, because it looks pretty awesome"- Erin Scott, the manager of New England Comics in Allston, Massachusetts.

 

Graffiti artists may become offended if photographs of their art are published in a commercial context without their permission. In March 2020, the Finnish graffiti artist Psyke expressed his displeasure at the newspaper Ilta-Sanomat publishing a photograph of a Peugeot 208 in an article about new cars, with his graffiti prominently shown on the background. The artist claims he does not want his art being used in commercial context, not even if he were to receive compensation.

 

Territorial graffiti marks urban neighborhoods with tags and logos to differentiate certain groups from others. These images are meant to show outsiders a stern look at whose turf is whose. The subject matter of gang-related graffiti consists of cryptic symbols and initials strictly fashioned with unique calligraphies. Gang members use graffiti to designate membership throughout the gang, to differentiate rivals and associates and, most commonly, to mark borders which are both territorial and ideological.

 

Graffiti has been used as a means of advertising both legally and illegally. Bronx-based TATS CRU has made a name for themselves doing legal advertising campaigns for companies such as Coca-Cola, McDonald's, Toyota, and MTV. In the UK, Covent Garden's Boxfresh used stencil images of a Zapatista revolutionary in the hopes that cross referencing would promote their store.

 

Smirnoff hired artists to use reverse graffiti (the use of high pressure hoses to clean dirty surfaces to leave a clean image in the surrounding dirt) to increase awareness of their product.

 

Graffiti often has a reputation as part of a subculture that rebels against authority, although the considerations of the practitioners often diverge and can relate to a wide range of attitudes. It can express a political practice and can form just one tool in an array of resistance techniques. One early example includes the anarcho-punk band Crass, who conducted a campaign of stenciling anti-war, anarchist, feminist, and anti-consumerist messages throughout the London Underground system during the late 1970s and early 1980s. In Amsterdam graffiti was a major part of the punk scene. The city was covered with names such as "De Zoot", "Vendex", and "Dr Rat". To document the graffiti a punk magazine was started that was called Gallery Anus. So when hip hop came to Europe in the early 1980s there was already a vibrant graffiti culture.

 

The student protests and general strike of May 1968 saw Paris bedecked in revolutionary, anarchistic, and situationist slogans such as L'ennui est contre-révolutionnaire ("Boredom is counterrevolutionary") and Lisez moins, vivez plus ("Read less, live more"). While not exhaustive, the graffiti gave a sense of the 'millenarian' and rebellious spirit, tempered with a good deal of verbal wit, of the strikers.

 

I think graffiti writing is a way of defining what our generation is like. Excuse the French, we're not a bunch of p---- artists. Traditionally artists have been considered soft and mellow people, a little bit kooky. Maybe we're a little bit more like pirates that way. We defend our territory, whatever space we steal to paint on, we defend it fiercely.

 

The developments of graffiti art which took place in art galleries and colleges as well as "on the street" or "underground", contributed to the resurfacing in the 1990s of a far more overtly politicized art form in the subvertising, culture jamming, or tactical media movements. These movements or styles tend to classify the artists by their relationship to their social and economic contexts, since, in most countries, graffiti art remains illegal in many forms except when using non-permanent paint. Since the 1990s with the rise of Street Art, a growing number of artists are switching to non-permanent paints and non-traditional forms of painting.

 

Contemporary practitioners, accordingly, have varied and often conflicting practices. Some individuals, such as Alexander Brener, have used the medium to politicize other art forms, and have used the prison sentences enforced on them as a means of further protest. The practices of anonymous groups and individuals also vary widely, and practitioners by no means always agree with each other's practices. For example, the anti-capitalist art group the Space Hijackers did a piece in 2004 about the contradiction between the capitalistic elements of Banksy and his use of political imagery.

 

Berlin human rights activist Irmela Mensah-Schramm has received global media attention and numerous awards for her 35-year campaign of effacing neo-Nazi and other right-wing extremist graffiti throughout Germany, often by altering hate speech in humorous ways.

 

In Serbian capital, Belgrade, the graffiti depicting a uniformed former general of Serb army and war criminal, convicted at ICTY for war crimes and crimes against humanity, including genocide and ethnic cleansing in Bosnian War, Ratko Mladić, appeared in a military salute alongside the words "General, thank to your mother". Aleks Eror, Berlin-based journalist, explains how "veneration of historical and wartime figures" through street art is not a new phenomenon in the region of former Yugoslavia, and that "in most cases is firmly focused on the future, rather than retelling the past". Eror is not only analyst pointing to danger of such an expressions for the region's future. In a long expose on the subject of Bosnian genocide denial, at Balkan Diskurs magazine and multimedia platform website, Kristina Gadže and Taylor Whitsell referred to these experiences as a young generations' "cultural heritage", in which young are being exposed to celebration and affirmation of war-criminals as part of their "formal education" and "inheritance".

 

There are numerous examples of genocide denial through celebration and affirmation of war criminals throughout the region of Western Balkans inhabited by Serbs using this form of artistic expression. Several more of these graffiti are found in Serbian capital, and many more across Serbia and Bosnian and Herzegovinian administrative entity, Republika Srpska, which is the ethnic Serbian majority enclave. Critics point that Serbia as a state, is willing to defend the mural of convicted war criminal, and have no intention to react on cases of genocide denial, noting that Interior Minister of Serbia, Aleksandar Vulin decision to ban any gathering with an intent to remove the mural, with the deployment of riot police, sends the message of "tacit endorsement". Consequently, on 9 November 2021, Serbian heavy police in riot gear, with graffiti creators and their supporters, blocked the access to the mural to prevent human rights groups and other activists to paint over it and mark the International Day Against Fascism and Antisemitism in that way, and even arrested two civic activist for throwing eggs at the graffiti.

 

Graffiti may also be used as an offensive expression. This form of graffiti may be difficult to identify, as it is mostly removed by the local authority (as councils which have adopted strategies of criminalization also strive to remove graffiti quickly). Therefore, existing racist graffiti is mostly more subtle and at first sight, not easily recognized as "racist". It can then be understood only if one knows the relevant "local code" (social, historical, political, temporal, and spatial), which is seen as heteroglot and thus a 'unique set of conditions' in a cultural context.

 

A spatial code for example, could be that there is a certain youth group in an area that is engaging heavily in racist activities. So, for residents (knowing the local code), a graffiti containing only the name or abbreviation of this gang already is a racist expression, reminding the offended people of their gang activities. Also a graffiti is in most cases, the herald of more serious criminal activity to come. A person who does not know these gang activities would not be able to recognize the meaning of this graffiti. Also if a tag of this youth group or gang is placed on a building occupied by asylum seekers, for example, its racist character is even stronger.

By making the graffiti less explicit (as adapted to social and legal constraints), these drawings are less likely to be removed, but do not lose their threatening and offensive character.

 

Elsewhere, activists in Russia have used painted caricatures of local officials with their mouths as potholes, to show their anger about the poor state of the roads. In Manchester, England, a graffitists painted obscene images around potholes, which often resulted in them being repaired within 48 hours.

 

In the early 1980s, the first art galleries to show graffitists to the public were Fashion Moda in the Bronx, Now Gallery and Fun Gallery, both in the East Village, Manhattan.

 

A 2006 exhibition at the Brooklyn Museum displayed graffiti as an art form that began in New York's outer boroughs and reached great heights in the early 1980s with the work of Crash, Lee, Daze, Keith Haring, and Jean-Michel Basquiat. It displayed 22 works by New York graffitists, including Crash, Daze, and Lady Pink. In an article about the exhibition in the magazine Time Out, curator Charlotta Kotik said that she hoped the exhibition would cause viewers to rethink their assumptions about graffiti.

 

From the 1970s onwards, Burhan Doğançay photographed urban walls all over the world; these he then archived for use as sources of inspiration for his painterly works. The project today known as "Walls of the World" grew beyond even his own expectations and comprises about 30,000 individual images. It spans a period of 40 years across five continents and 114 countries. In 1982, photographs from this project comprised a one-man exhibition titled "Les murs murmurent, ils crient, ils chantent ..." (The walls whisper, shout and sing ...) at the Centre Georges Pompidou in Paris.

 

In Australia, art historians have judged some local graffiti of sufficient creative merit to rank them firmly within the arts. Oxford University Press's art history text Australian Painting 1788–2000 concludes with a long discussion of graffiti's key place within contemporary visual culture, including the work of several Australian practitioners.

 

Between March and April 2009, 150 artists exhibited 300 pieces of graffiti at the Grand Palais in Paris.

 

Spray paint has many negative environmental effects. The paint contains toxic chemicals, and the can uses volatile hydrocarbon gases to spray the paint onto a surface.

 

Volatile organic compound (VOC) leads to ground level ozone formation and most of graffiti related emissions are VOCs. A 2010 paper estimates 4,862 tons of VOCs were released in the United States in activities related to graffiti.

  

In China, Mao Zedong in the 1920s used revolutionary slogans and paintings in public places to galvanize the country's communist movement.

 

Based on different national conditions, many people believe that China's attitude towards Graffiti is fierce, but in fact, according to Lance Crayon in his film Spray Paint Beijing: Graffiti in the Capital of China, Graffiti is generally accepted in Beijing, with artists not seeing much police interference. Political and religiously sensitive graffiti, however, is not allowed.

 

In Hong Kong, Tsang Tsou Choi was known as the King of Kowloon for his calligraphy graffiti over many years, in which he claimed ownership of the area. Now some of his work is preserved officially.

 

In Taiwan, the government has made some concessions to graffitists. Since 2005 they have been allowed to freely display their work along some sections of riverside retaining walls in designated "Graffiti Zones". From 2007, Taipei's department of cultural affairs also began permitting graffiti on fences around major public construction sites. Department head Yong-ping Lee (李永萍) stated, "We will promote graffiti starting with the public sector, and then later in the private sector too. It's our goal to beautify the city with graffiti". The government later helped organize a graffiti contest in Ximending, a popular shopping district. graffitists caught working outside of these designated areas still face fines up to NT$6,000 under a department of environmental protection regulation. However, Taiwanese authorities can be relatively lenient, one veteran police officer stating anonymously, "Unless someone complains about vandalism, we won't get involved. We don't go after it proactively."

 

In 1993, after several expensive cars in Singapore were spray-painted, the police arrested a student from the Singapore American School, Michael P. Fay, questioned him, and subsequently charged him with vandalism. Fay pleaded guilty to vandalizing a car in addition to stealing road signs. Under the 1966 Vandalism Act of Singapore, originally passed to curb the spread of communist graffiti in Singapore, the court sentenced him to four months in jail, a fine of S$3,500 (US$2,233), and a caning. The New York Times ran several editorials and op-eds that condemned the punishment and called on the American public to flood the Singaporean embassy with protests. Although the Singapore government received many calls for clemency, Fay's caning took place in Singapore on 5 May 1994. Fay had originally received a sentence of six strokes of the cane, but the presiding president of Singapore, Ong Teng Cheong, agreed to reduce his caning sentence to four lashes.

 

In South Korea, Park Jung-soo was fined two million South Korean won by the Seoul Central District Court for spray-painting a rat on posters of the G-20 Summit a few days before the event in November 2011. Park alleged that the initial in "G-20" sounds like the Korean word for "rat", but Korean government prosecutors alleged that Park was making a derogatory statement about the president of South Korea, Lee Myung-bak, the host of the summit. This case led to public outcry and debate on the lack of government tolerance and in support of freedom of expression. The court ruled that the painting, "an ominous creature like a rat" amounts to "an organized criminal activity" and upheld the fine while denying the prosecution's request for imprisonment for Park.

 

In Europe, community cleaning squads have responded to graffiti, in some cases with reckless abandon, as when in 1992 in France a local Scout group, attempting to remove modern graffiti, damaged two prehistoric paintings of bison in the Cave of Mayrière supérieure near the French village of Bruniquel in Tarn-et-Garonne, earning them the 1992 Ig Nobel Prize in archeology.

 

In September 2006, the European Parliament directed the European Commission to create urban environment policies to prevent and eliminate dirt, litter, graffiti, animal excrement, and excessive noise from domestic and vehicular music systems in European cities, along with other concerns over urban life.

 

In Budapest, Hungary, both a city-backed movement called I Love Budapest and a special police division tackle the problem, including the provision of approved areas.

 

The Anti-social Behaviour Act 2003 became Britain's latest anti-graffiti legislation. In August 2004, the Keep Britain Tidy campaign issued a press release calling for zero tolerance of graffiti and supporting proposals such as issuing "on the spot" fines to graffiti offenders and banning the sale of aerosol paint to anyone under the age of 16. The press release also condemned the use of graffiti images in advertising and in music videos, arguing that real-world experience of graffiti stood far removed from its often-portrayed "cool" or "edgy'" image.

 

To back the campaign, 123 Members of Parliament (MPs) (including then Prime Minister Tony Blair), signed a charter which stated: "Graffiti is not art, it's crime. On behalf of my constituents, I will do all I can to rid our community of this problem."

 

In the UK, city councils have the power to take action against the owner of any property that has been defaced under the Anti-social Behaviour Act 2003 (as amended by the Clean Neighbourhoods and Environment Act 2005) or, in certain cases, the Highways Act. This is often used against owners of property that are complacent in allowing protective boards to be defaced so long as the property is not damaged.

 

In July 2008, a conspiracy charge was used to convict graffitists for the first time. After a three-month police surveillance operation, nine members of the DPM crew were convicted of conspiracy to commit criminal damage costing at least £1 million. Five of them received prison sentences, ranging from eighteen months to two years. The unprecedented scale of the investigation and the severity of the sentences rekindled public debate over whether graffiti should be considered art or crime.

 

Some councils, like those of Stroud and Loerrach, provide approved areas in the town where graffitists can showcase their talents, including underpasses, car parks, and walls that might otherwise prove a target for the "spray and run".

 

Graffiti Tunnel, University of Sydney at Camperdown (2009)

In an effort to reduce vandalism, many cities in Australia have designated walls or areas exclusively for use by graffitists. One early example is the "Graffiti Tunnel" located at the Camperdown Campus of the University of Sydney, which is available for use by any student at the university to tag, advertise, poster, and paint. Advocates of this idea suggest that this discourages petty vandalism yet encourages artists to take their time and produce great art, without worry of being caught or arrested for vandalism or trespassing.[108][109] Others disagree with this approach, arguing that the presence of legal graffiti walls does not demonstrably reduce illegal graffiti elsewhere. Some local government areas throughout Australia have introduced "anti-graffiti squads", who clean graffiti in the area, and such crews as BCW (Buffers Can't Win) have taken steps to keep one step ahead of local graffiti cleaners.

 

Many state governments have banned the sale or possession of spray paint to those under the age of 18 (age of majority). However, a number of local governments in Victoria have taken steps to recognize the cultural heritage value of some examples of graffiti, such as prominent political graffiti. Tough new graffiti laws have been introduced in Australia with fines of up to A$26,000 and two years in prison.

 

Melbourne is a prominent graffiti city of Australia with many of its lanes being tourist attractions, such as Hosier Lane in particular, a popular destination for photographers, wedding photography, and backdrops for corporate print advertising. The Lonely Planet travel guide cites Melbourne's street as a major attraction. All forms of graffiti, including sticker art, poster, stencil art, and wheatpasting, can be found in many places throughout the city. Prominent street art precincts include; Fitzroy, Collingwood, Northcote, Brunswick, St. Kilda, and the CBD, where stencil and sticker art is prominent. As one moves farther away from the city, mostly along suburban train lines, graffiti tags become more prominent. Many international artists such as Banksy have left their work in Melbourne and in early 2008 a perspex screen was installed to prevent a Banksy stencil art piece from being destroyed, it has survived since 2003 through the respect of local street artists avoiding posting over it, although it has recently had paint tipped over it.

 

In February 2008 Helen Clark, the New Zealand prime minister at that time, announced a government crackdown on tagging and other forms of graffiti vandalism, describing it as a destructive crime representing an invasion of public and private property. New legislation subsequently adopted included a ban on the sale of paint spray cans to persons under 18 and increases in maximum fines for the offence from NZ$200 to NZ$2,000 or extended community service. The issue of tagging become a widely debated one following an incident in Auckland during January 2008 in which a middle-aged property owner stabbed one of two teenage taggers to death and was subsequently convicted of manslaughter.

 

Graffiti databases have increased in the past decade because they allow vandalism incidents to be fully documented against an offender and help the police and prosecution charge and prosecute offenders for multiple counts of vandalism. They also provide law enforcement the ability to rapidly search for an offender's moniker or tag in a simple, effective, and comprehensive way. These systems can also help track costs of damage to a city to help allocate an anti-graffiti budget. The theory is that when an offender is caught putting up graffiti, they are not just charged with one count of vandalism; they can be held accountable for all the other damage for which they are responsible. This has two main benefits for law enforcement. One, it sends a signal to the offenders that their vandalism is being tracked. Two, a city can seek restitution from offenders for all the damage that they have committed, not merely a single incident. These systems give law enforcement personnel real-time, street-level intelligence that allows them not only to focus on the worst graffiti offenders and their damage, but also to monitor potential gang violence that is associated with the graffiti.

 

Many restrictions of civil gang injunctions are designed to help address and protect the physical environment and limit graffiti. Provisions of gang injunctions include things such as restricting the possession of marker pens, spray paint cans, or other sharp objects capable of defacing private or public property; spray painting, or marking with marker pens, scratching, applying stickers, or otherwise applying graffiti on any public or private property, including, but not limited to the street, alley, residences, block walls, and fences, vehicles or any other real or personal property. Some injunctions contain wording that restricts damaging or vandalizing both public and private property, including but not limited to any vehicle, light fixture, door, fence, wall, gate, window, building, street sign, utility box, telephone box, tree, or power pole.

 

To help address many of these issues, many local jurisdictions have set up graffiti abatement hotlines, where citizens can call in and report vandalism and have it removed. San Diego's hotline receives more than 5,000 calls per year, in addition to reporting the graffiti, callers can learn more about prevention. One of the complaints about these hotlines is the response time; there is often a lag time between a property owner calling about the graffiti and its removal. The length of delay should be a consideration for any jurisdiction planning on operating a hotline. Local jurisdictions must convince the callers that their complaint of vandalism will be a priority and cleaned off right away. If the jurisdiction does not have the resources to respond to complaints in a timely manner, the value of the hotline diminishes. Crews must be able to respond to individual service calls made to the graffiti hotline as well as focus on cleanup near schools, parks, and major intersections and transit routes to have the biggest impact. Some cities offer a reward for information leading to the arrest and prosecution of suspects for tagging or graffiti related vandalism. The amount of the reward is based on the information provided, and the action taken.

 

When police obtain search warrants in connection with a vandalism investigation, they are often seeking judicial approval to look for items such as cans of spray paint and nozzles from other kinds of aerosol sprays; etching tools, or other sharp or pointed objects, which could be used to etch or scratch glass and other hard surfaces; permanent marking pens, markers, or paint sticks; evidence of membership or affiliation with any gang or tagging crew; paraphernalia including any reference to "(tagger's name)"; any drawings, writing, objects, or graffiti depicting taggers' names, initials, logos, monikers, slogans, or any mention of tagging crew membership; and any newspaper clippings relating to graffiti crime.

I may not tell him often, but I am appreciative of my nephew's dedication in helping me elevate my photographic eye. He's always ready and willing to jump in front of my camera--and what budding photographer doesn't appreciate or NEED that?

 

So we spent sometime yesterday trying out a make-shift backdrop & some lighting techniques. Summer is nearing its end, and soon I'll be forced inside, and out of natural light. So I figured it was time to set about mastering light. No fancy set up here; just a directional halogen fixture, a wing and a whole lot of prayer! lol!

Lysekloster , in the Middle Ages called Coenobium Vallis Lucidae in Latin , is a former monastery located by the Lysefjorden at the foot of Lysehornet 27 km south of Bergen city center in Bjørnafjorden municipality. The monastery was founded in 1146 by monks from Fountains Abbey in England and was in operation until 1536 . The monastery was run by Cistercian monks 1146 – 1536 . The ruins of the buildings were excavated in 1822 and 1838 and restored around 1930. In 2019, Lysekloster is a large farm of around 8,000 acres, an area that is a smaller part of the original monastery estate.

 

About the monastery

Klostergården

The ruins of the monastery complex are so well preserved that they can give an idea of ​​how the church and two of the wings were designed. The church is single-nave with two side chapels on each side of the choir. Inside, it measures approx. 40×90 m. It has had several portals that tell about the monastery's various functions: one that leads from the nave out into the open in the west, one that went out to the cloister corridor , one that may have connected to the west wing there the lay brothers had access, one that went from the choir to the cemetery via the north chapel , and finally one that led to the south chapel and further up the night stairs to the monks' dormitory in the upper floor of the east wing.

 

Following the traditional pattern, the chapter hall was located in the east wing, closest to the church. Two portals from the cloister led into the richly designed room, which at the time was vaulted. Further on came the narrow parlor, before the passage out of the monastery yard to whatever buildings there were outside the complex itself. From the hallway there was access to the large room at the end of the east wing. This may have been the day room; the monks' study.

 

The southern wing is not so easy to interpret, because remnants of several conversions have been preserved. It could be a reasonable explanation that there was a staircase up to the upper floor closest to the living room, and that the monastery's prison was located under the stairs. Next came the large refectory , and then the kitchen. On the other side of the kitchen was usually the lay brothers' dining room, but here we have no sure clues.

 

What a possible west wing might have looked like, we do not know today.

 

Kleberstein made up much of the building material. Just north of the monastery is an old soapstone quarry , and some soapstone may have been taken from the two old quarries in the innermost part of Vargavågen near Halhjem

 

Klostergården

The monastery garden is almost 20 square meters. It has been surrounded by a rich series of arcades with round-arched openings and double-headed columns standing on a low wall. This dates from the latter half of the 12th century . Both the general design and the function of the rooms seem to follow the traditional pattern of a Cistercian monastery . This also applies to the iconography in the chapters that have been preserved.

 

The demolition

With the Reformation in 1536 , the Danish king Christian III took over the monastery. A few years later he gave orders to demolish the monastery. In 1578, the stone from the monastery walls was taken to Denmark and used in Kronborg Castle .

 

The White Lady

Several sources tell of a "white lady" who wanders around the monastery in the evening and at night. She suffered a terrible accident with a tractor in 1960, when she was cycling along the road and a tractor ran over her. It is uncertain whether it was an accident as it was her neighbor who was driving the tractor. Since then, there have been many reports of a lady dressed in white wandering restlessly near the monastery. It is rumored that The White Lady was originally Icelandic, and descended directly from the earliest Icelandic settlements. That is why it is also probably The White Lady who also reappears at Myrdalssandur .

 

Lysefjorden is a village in Bjørnafjorden municipality in Vestland . The village is located by the Lysefjorden , and borders Bergen municipality in the north, Søfteland in the northeast and Askvik and Os Nord in the south. To the west lies the Korsfjord, and many cabins are located in the beautiful landscape of Drange, in what is considered to be one of the most exclusive cabin areas in Western Norway. The village has its own primary school, but few workplaces, as the inhabitants mostly commute to Bergen or Os center during the day. Most of the inhabitants live in the town of Søvik .

 

Lysefjorden is perhaps best known for the two cultural monuments Lysøen and Lyse Kloster . Many of the boat builders who built the Oselver boat type also lived in Lysefjorden, and the village still has a strong environment that takes care of this boat building culture.

 

The well-known local politician Terje Søviknes comes from the village.

 

The Cistercian Order is a Roman Catholic monastic order founded in 1098 , named after the mother monastery in Cîteaux ( lat . Cistercium ).

 

In Norway, the order founded Lyse Kloster in the municipality of Os, outside Bergen in 1146 , Sancta Mariae Kloster on Hovedøya near Oslo in 1147 and Tautra Kloster in 1207. Today it has the Fjordenes Dronning monastery in Storfjord , as well as the Tautra Mariakloster nunnery (step sisters) in the Trondheimsfjord and a Trappist community on Hovin .

 

In 2007, Abbot Oliver Quenardel decided in the main house of the Abbaye Notre-Dame de Cîteaux that a new Cistercian monastery should be established at Munkeby . Two French priests came as pioneer monks in the spring of 2007, Père Joël Regnard and Père Jean-Claude. The monastery will be built on a hill 1.5 kilometers from the medieval ruins. In autumn 2009, the guest house was finished and four brothers moved in. According to the plans, a chapel and the monastery itself remain for a total of 12-15 monks. It is the first new monastery opened by the Cistercians from Citeaux in 500 years.

 

The order has both a male and a female branch.

 

Norway , officially the Kingdom of Norway , is a Nordic , European country and an independent state in the west of the Scandinavian Peninsula . Geographically speaking, the country is long and narrow, and on the elongated coast towards the North Atlantic are Norway's well-known fjords . The Kingdom of Norway includes the main country (the mainland with adjacent islands within the baseline ), Jan Mayen and Svalbard . With these two Arctic areas, Norway covers a land area of ​​385,000 km² and has a population of approximately 5.5 million (2023). Mainland Norway borders Sweden in the east , Finland and Russia in the northeast .

 

Norway is a parliamentary democracy and constitutional monarchy , where Harald V has been king and head of state since 1991 , and Jonas Gahr Støre ( Ap ) has been prime minister since 2021 . Norway is a unitary state , with two administrative levels below the state: counties and municipalities . The Sami part of the population has, through the Sami Parliament and the Finnmark Act , to a certain extent self-government and influence over traditionally Sami areas. Although Norway has rejected membership of the European Union through two referendums , through the EEA Agreement Norway has close ties with the Union, and through NATO with the United States . Norway is a significant contributor to the United Nations (UN), and has participated with soldiers in several foreign operations mandated by the UN. Norway is among the states that have participated from the founding of the UN , NATO , the Council of Europe , the OSCE and the Nordic Council , and in addition to these is a member of the EEA , the World Trade Organization , the Organization for Economic Co-operation and Development and is part of the Schengen area .

 

Norway is rich in many natural resources such as oil , gas , minerals , timber , seafood , fresh water and hydropower . Since the beginning of the 20th century, these natural conditions have given the country the opportunity for an increase in wealth that few other countries can now enjoy, and Norwegians have the second highest average income in the world, measured in GDP per capita, as of 2022. The petroleum industry accounts for around 14% of Norway's gross domestic product as of 2018. Norway is the world's largest producer of oil and gas per capita outside the Middle East. However, the number of employees linked to this industry fell from approx. 232,000 in 2013 to 207,000 in 2015.

 

In Norway, these natural resources have been managed for socially beneficial purposes. The country maintains a welfare model in line with the other Nordic countries. Important service areas such as health and higher education are state-funded, and the country has an extensive welfare system for its citizens. Public expenditure in 2018 is approx. 50% of GDP, and the majority of these expenses are related to education, healthcare, social security and welfare. Since 2001 and until 2021, when the country took second place, the UN has ranked Norway as the world's best country to live in . From 2010, Norway is also ranked at the top of the EIU's democracy index . Norway ranks third on the UN's World Happiness Report for the years 2016–2018, behind Finland and Denmark , a report published in March 2019.

 

The majority of the population is Nordic. In the last couple of years, immigration has accounted for more than half of population growth. The five largest minority groups are Norwegian-Poles , Lithuanians , Norwegian-Swedes , Norwegian-Syrians including Syrian Kurds and Norwegian-Pakistani .

 

Norway's national day is 17 May, on this day in 1814 the Norwegian Constitution was dated and signed by the presidency of the National Assembly at Eidsvoll . It is stipulated in the law of 26 April 1947 that 17 May are national public holidays. The Sami national day is 6 February. "Yes, we love this country" is Norway's national anthem, the song was written in 1859 by Bjørnstjerne Bjørnson (1832–1910).

 

Norway's history of human settlement goes back at least 10,000 years, to the Late Paleolithic , the first period of the Stone Age . Archaeological finds of settlements along the entire Norwegian coast have so far been dated back to 10,400 before present (BP), the oldest find is today considered to be a settlement at Pauler in Brunlanes , Vestfold .

For a period these settlements were considered to be the remains of settlers from Doggerland , an area which today lies beneath the North Sea , but which was once a land bridge connecting today's British Isles with Danish Jutland . But the archaeologists who study the initial phase of the settlement in what is today Norway reckon that the first people who came here followed the coast along what is today Bohuslân. That they arrived in some form of boat is absolutely certain, and there is much evidence that they could easily move over large distances.

 

Since the last Ice Age, there has been continuous settlement in Norway. It cannot be ruled out that people lived in Norway during the interglacial period , but no trace of such a population or settlement has been found.

 

The Stone Age lasted a long time; half of the time that our country has been populated. There are no written accounts of what life was like back then. The knowledge we have has been painstakingly collected through investigations of places where people have stayed and left behind objects that we can understand have been processed by human hands. This field of knowledge is called archaeology . The archaeologists interpret their findings and the history of the surrounding landscape. In our country, the uplift after the Ice Age is fundamental. The history of the settlements at Pauler is no more than fifteen years old.

 

The Fosna culture settled parts of Norway sometime between 10,000–8,000 BC. (see Stone Age in Norway ). The dating of rock carvings is set to Neolithic times (in Norway between 4000 BC to 1700 BC) and show activities typical of hunters and gatherers .

 

Agriculture with livestock and arable farming was introduced in the Neolithic. Swad farming where the farmers move when the field does not produce the expected yield.

 

More permanent and persistent farm settlements developed in the Bronze Age (1700 BC to 500 BC) and the Iron Age . The earliest runes have been found on an arrowhead dated to around 200 BC. Many more inscriptions are dated to around 800, and a number of petty kingdoms developed during these centuries. In prehistoric times, there were no fixed national borders in the Nordic countries and Norway did not exist as a state. The population in Norway probably fell to year 0.

 

Events in this time period, the centuries before the year 1000, are glimpsed in written sources. Although the sagas were written down in the 13th century, many hundreds of years later, they provide a glimpse into what was already a distant past. The story of the fimbul winter gives us a historical picture of something that happened and which in our time, with the help of dendrochronology , can be interpreted as a natural disaster in the year 536, created by a volcanic eruption in El Salvador .

 

In the period between 800 and 1066 there was a significant expansion and it is referred to as the Viking Age . During this period, Norwegians, as Swedes and Danes also did, traveled abroad in longships with sails as explorers, traders, settlers and as Vikings (raiders and pirates ). By the middle of the 11th century, the Norwegian kingship had been firmly established, building its right as descendants of Harald Hårfagre and then as heirs of Olav the Holy . The Norwegian kings, and their subjects, now professed Christianity . In the time around Håkon Håkonsson , in the time after the civil war , there was a small renaissance in Norway with extensive literary activity and diplomatic activity with Europe. The black dew came to Norway in 1349 and killed around half of the population. The entire state apparatus and Norway then entered a period of decline.

 

Between 1396 and 1536, Norway was part of the Kalmar Union , and from 1536 until 1814 Norway had been reduced to a tributary part of Denmark , named as the Personal Union of Denmark-Norway . This staff union entered into an alliance with Napoléon Bonaparte with a war that brought bad times and famine in 1812 . In 1814, Denmark-Norway lost the Anglophone Wars , part of the Napoleonic Wars , and the Danish king was forced to cede Norway to the king of Sweden in the Treaty of Kiel on 14 January of that year. After a Norwegian attempt at independence, Norway was forced into a loose union with Sweden, but where Norway was allowed to create its own constitution, the Constitution of 1814 . In this period, Norwegian, romantic national feeling flourished, and the Norwegians tried to develop and establish their own national self-worth. The union with Sweden was broken in 1905 after it had been threatened with war, and Norway became an independent kingdom with its own monarch, Haakon VII .

 

Norway remained neutral during the First World War , and at the outbreak of the Second World War, Norway again declared itself neutral, but was invaded by National Socialist Germany on 9 April 1940 .

 

Norway became a member of the Western defense alliance NATO in 1949 . Two attempts to join the EU were voted down in referendums by small margins in 1972 and 1994 . Norway has been a close ally of the United States in the post-war period. Large discoveries of oil and natural gas in the North Sea at the end of the 1960s led to tremendous economic growth in the country, which is still ongoing. Traditional industries such as fishing are also part of Norway's economy.

 

Stone Age (before 1700 BC)

When most of the ice disappeared, vegetation spread over the landscape and due to a warm climate around 2000-3000 BC. the forest grew much taller than in modern times. Land uplift after the ice age led to a number of fjords becoming lakes and dry land. The first people probably came from the south along the coast of the Kattegat and overland into Finnmark from the east. The first people probably lived by gathering, hunting and trapping. A good number of Stone Age settlements have been found which show that such hunting and trapping people stayed for a long time in the same place or returned to the same place regularly. Large amounts of gnawed bones show that they lived on, among other things, reindeer, elk, small game and fish.

 

Flintstone was imported from Denmark and apart from small natural deposits along the southern coast, all flintstone in Norway is transported by people. At Espevær, greenstone was quarried for tools in the Stone Age, and greenstone tools from Espevær have been found over large parts of Western Norway. Around 2000-3000 BC the usual farm animals such as cows and sheep were introduced to Norway. Livestock probably meant a fundamental change in society in that part of the people had to be permanent residents or live a semi-nomadic life. Livestock farming may also have led to conflict with hunters.

 

The oldest traces of people in what is today Norway have been found at Pauler , a farm in Brunlanes in Larvik municipality in Vestfold . In 2007 and 2008, the farm has given its name to a number of Stone Age settlements that have been excavated and examined by archaeologists from the Cultural History Museum at UiO. The investigations have been carried out in connection with the new route for the E18 motorway west of Farris. The oldest settlement, located more than 127 m above sea level, is dated to be about 10,400 years old (uncalibrated, more than 11,000 years in real calendar years). From here, the ice sheet was perhaps visible when people settled here. This locality has been named Pauler I, and is today considered to be the oldest confirmed human traces in Norway to date. The place is in the mountains above the Pauler tunnel on the E18 between Larvik and Porsgrunn . The pioneer settlement is a term archaeologists have adopted for the oldest settlement. The archaeologists have speculated about where they came from, the first people in what is today Norway. It has been suggested that they could come by boat or perhaps across the ice from Doggerland or the North Sea, but there is now a large consensus that they came north along what is today the Bohuslän coast. The Fosna culture , the Komsa culture and the Nøstvet culture are the traditional terms for hunting cultures from the Stone Age. One thing is certain - getting to the water was something they mastered, the first people in our country. Therefore, within a short time they were able to use our entire long coast.

 

In the New Stone Age (4000 BC–1700 BC) there is a theory that a new people immigrated to the country, the so-called Stone Ax People . Rock carvings from this period show motifs from hunting and fishing , which were still important industries. From this period, a megalithic tomb has been found in Østfold .

It is uncertain whether there were organized societies or state-like associations in the Stone Age in Norway. Findings from settlements indicate that many lived together and that this was probably more than one family so that it was a slightly larger, organized herd.

 

Finnmark

In prehistoric times, animal husbandry and agriculture were of little economic importance in Finnmark. Livelihoods in Finnmark were mainly based on fish, gathering, hunting and trapping, and eventually domestic reindeer herding became widespread in the Middle Ages. Archaeological finds from the Stone Age have been referred to as the Komsa culture and comprise around 5,000 years of settlement. Finnmark probably got its first settlement around 8000 BC. It is believed that the coastal areas became ice-free 11,000 years BC and the fjord areas around 9,000 years BC. after which willows, grass, heather, birch and pine came into being. Finnmarksvidda was covered by pine forest around 6000 BC. After the Ice Age, the land rose around 80 meters in the inner fjord areas (Alta, Tana, Varanger). Due to ice melting in the polar region, the sea rose in the period 6400–3800 BC. and in areas with little land elevation, some settlements from the first part of the Stone Age were flooded. On Sørøya, the net sea level rise was 12 to 14 meters and many residential areas were flooded.

 

According to Bjørnar Olsen , there are many indications of a connection between the oldest settlement in Western Norway (the " Fosnakulturen ") and that in Finnmark, but it is uncertain in which direction the settlement took place. In the earliest part of the Stone Age, settlement in Finnmark was probably concentrated in the coastal areas, and these only reflected a lifestyle with great mobility and no permanent dwellings. The inner regions, such as Pasvik, were probably used seasonally. The archaeologically proven settlements from the Stone Age in inner Finnmark and Troms are linked to lakes and large watercourses. The oldest petroglyphs in Alta are usually dated to 4200 BC, that is, the Neolithic . Bjørnar Olsen believes that the oldest can be up to 2,000 years older than this.

 

From around 4000 BC a slow deforestation of Finnmark began and around 1800 BC the vegetation distribution was roughly the same as in modern times. The change in vegetation may have increased the distance between the reindeer's summer and winter grazing. The uplift continued slowly from around 4000 BC. at the same time as sea level rise stopped.

 

According to Gutorm Gjessing, the settlement in Finnmark and large parts of northern Norway in the Neolithic was semi-nomadic with movement between four seasonal settlements (following the pattern of life in Sami siida in historical times): On the outer coast in summer (fishing and seal catching) and inland in winter (hunting for reindeer, elk and bear). Povl Simonsen believed instead that the winter residence was in the inner fjord area in a village-like sod house settlement. Bjørnar Olsen believes that at the end of the Stone Age there was a relatively settled population along the coast, while inland there was less settlement and a more mobile lifestyle.

 

Bronze Age (1700 BC–500 BC)

Bronze was used for tools in Norway from around 1500 BC. Bronze is a mixture of tin and copper , and these metals were introduced because they were not mined in the country at the time. Bronze is believed to have been a relatively expensive material. The Bronze Age in Norway can be divided into two phases:

 

Early Bronze Age (1700–1100 BC)

Younger Bronze Age (1100–500 BC)

For the prehistoric (unwritten) era, there is limited knowledge about social conditions and possible state formations. From the Bronze Age, there are large burial mounds of stone piles along the coast of Vestfold and Agder, among others. It is likely that only chieftains or other great men could erect such grave monuments and there was probably some form of organized society linked to these. In the Bronze Age, society was more organized and stratified than in the Stone Age. Then a rich class of chieftains emerged who had close connections with southern Scandinavia. The settlements became more permanent and people adopted horses and ard . They acquired bronze status symbols, lived in longhouses and people were buried in large burial mounds . Petroglyphs from the Bronze Age indicate that humans practiced solar cultivation.

 

Finnmark

In the last millennium BC the climate became cooler and the pine forest disappears from the coast; pine forests, for example, were only found in the innermost part of the Altafjord, while the outer coast was almost treeless. Around the year 0, the limit for birch forest was south of Kirkenes. Animals with forest habitats (elk, bear and beaver) disappeared and the reindeer probably established their annual migration routes sometime at that time. In the period 1800–900 BC there were significantly more settlements in and utilization of the hinterland was particularly noticeable on Finnmarksvidda. From around 1800 BC until year 0 there was a significant increase in contact between Finnmark and areas in the east including Karelia (where metals were produced including copper) and central and eastern Russia. The youngest petroglyphs in Alta show far more boats than the earlier phases and the boats are reminiscent of types depicted in petroglyphs in southern Scandinavia. It is unclear what influence southern Scandinavian societies had as far north as Alta before the year 0. Many of the cultural features that are considered typical Sami in modern times were created or consolidated in the last millennium BC, this applies, among other things, to the custom of burying in brick chambers in stone urns. The Mortensnes burial ground may have been used for 2000 years until around 1600 AD.

 

Iron Age (c. 500 BC–c. 1050 AD)

 

The Einangsteinen is one of the oldest Norwegian runestones; it is from the 4th century

 

Simultaneous production of Vikings

Around 500 years BC the researchers reckon that the Bronze Age will be replaced by the Iron Age as iron takes over as the most important material for weapons and tools. Bronze, wood and stone were still used. Iron was cheaper than bronze, easier to work than flint , and could be used for many purposes; iron probably became common property. Iron could, among other things, be used to make solid and sharp axes which made it much easier to fell trees. In the Iron Age, gold and silver were also used partly for decoration and partly as means of payment. It is unknown which language was used in Norway before our era. From around the year 0 until around the year 800, everyone in Scandinavia (except the Sami) spoke Old Norse , a North Germanic language. Subsequently, several different languages ​​developed in this area that were only partially mutually intelligible. The Iron Age is divided into several periods:

 

Early Iron Age

Pre-Roman Iron Age (c. 500 BC–c. 0)

Roman Iron Age (c. 0–c. AD 400)

Migration period (approx. 400–600). In the migration period (approx. 400–600), new peoples came to Norway, and ruins of fortress buildings etc. are interpreted as signs that there has been talk of a violent invasion.

Younger Iron Age

Merovingian period (500–800)

 

The Viking Age (793–1066)

Norwegian Vikings go on plundering expeditions and trade voyages around the coastal countries of Western Europe . Large groups of Norwegians emigrate to the British Isles , Iceland and Greenland . Harald Hårfagre starts a unification process of Norway late in the 8th century , which was completed by Harald Hardråde in the 1060s . The country was Christianized under the kings Olav Tryggvason , fell in the battle of Svolder ( 1000 ) and Olav Haraldsson (the saint), fell in the battle of Stiklestad in 1030 .

 

Sources of prehistoric times

Shrinking glaciers in the high mountains, including in Jotunheimen and Breheimen , have from around the year 2000 uncovered objects from the Viking Age and earlier. These are objects of organic material that have been preserved by the ice and that elsewhere in nature are broken down in a few months. The finds are getting older as the melting makes the archaeologists go deeper into the ice. About half of all archaeological discoveries on glaciers in the world are made in Oppland . In 2013, a 3,400-year-old shoe and a robe from the year 300 were found. Finds at Lomseggen in Lom published in 2020 revealed, among other things, well-preserved horseshoes used on a mountain pass. Many hundreds of items include preserved clothing, knives, whisks, mittens, leather shoes, wooden chests and horse equipment. A piece of cloth dated to the year 1000 has preserved its original colour. In 2014, a wooden ski from around the year 700 was found in Reinheimen . The ski is 172 cm long and 14 cm wide, with preserved binding of leather and wicker.

 

Pytheas from Massalia is the oldest known account of what was probably the coast of Norway, perhaps somewhere on the coast of Møre. Pytheas visited Britannia around 325 BC. and traveled further north to a country by the "Ice Sea". Pytheas described the short summer night and the midnight sun farther north. He wrote, among other things, that people there made a drink from grain and honey. Caesar wrote in his work about the Gallic campaign about the Germanic tribe Haruders. Other Roman sources around the year 0 mention the land of the Cimbri (Jutland) and the Cimbri headlands ( Skagen ) and that the sources stated that Cimbri and Charyds lived in this area. Some of these peoples may have immigrated to Norway and there become known as hordes (as in Hordaland). Sources from the Mediterranean area referred to the islands of Scandia, Scandinavia and Thule ("the outermost of all islands"). The Roman historian Tacitus wrote around the year 100 a work about Germania and mentioned the people of Scandia, the Sviones. Ptolemy wrote around the year 150 that the Kharudes (Hordes) lived further north than all the Cimbri, in the north lived the Finnoi (Finns or Sami) and in the south the Gutai (Goths). The Nordic countries and Norway were outside the Roman Empire , which dominated Europe at the time. The Gothic-born historian Jordanes wrote in the 5th century about 13 tribes or people groups in Norway, including raumaricii (probably Romerike ), ragnaricii ( Ranrike ) and finni or skretefinni (skrid finner or ski finner, i.e. Sami) as well as a number of unclear groups. Prokopios wrote at the same time about Thule north of the land of the Danes and Slavs, Thule was ten times as big as Britannia and the largest of all the islands. In Thule, the sun was up 40 days straight in the summer. After the migration period , southern Europeans' accounts of northern Europe became fuller and more reliable.

 

Settlement in prehistoric times

Norway has around 50,000 farms with their own names. Farm names have persisted for a long time, over 1000 years, perhaps as much as 2000 years. The name researchers have arranged different types of farm names chronologically, which provides a basis for determining when the place was used by people or received a permanent settlement. Uncompounded landscape names such as Haug, Eid, Vik and Berg are believed to be the oldest. Archaeological traces indicate that some areas have been inhabited earlier than assumed from the farm name. Burial mounds also indicate permanent settlement. For example, the burial ground at Svartelva in Løten was used from around the year 0 to the year 1000 when Christianity took over. The first farmers probably used large areas for inland and outland, and new farms were probably established based on some "mother farms". Names such as By (or Bø) show that it is an old place of residence. From the older Iron Age, names with -heim (a common Germanic word meaning place of residence) and -stad tell of settlement, while -vin and -land tell of the use of the place. Farm names in -heim are often found as -um , -eim or -em as in Lerum and Seim, there are often large farms in the center of the village. New farm names with -city and -country were also established in the Viking Age . The first farmers probably used the best areas. The largest burial grounds, the oldest archaeological finds and the oldest farm names are found where the arable land is richest and most spacious.

 

It is unclear whether the settlement expansion in Roman times, migrations and the Iron Age is due to immigration or internal development and population growth. Among other things, it is difficult to demonstrate where in Europe the immigrants have come from. The permanent residents had both fields (where grain was grown) and livestock that grazed in the open fields, but it is uncertain which of these was more important. Population growth from around the year 200 led to more utilization of open land, for example in the form of settlements in the mountains. During the migration period, it also seems that in parts of the country it became common to have cluster gardens or a form of village settlement.

 

Norwegian expansion northwards

From around the year 200, there was a certain migration by sea from Rogaland and Hordaland to Nordland and Sør-Troms. Those who moved settled down as a settled Iron Age population and became dominant over the original population which may have been Sami . The immigrant Norwegians, Bumen , farmed with livestock that were fed inside in the winter as well as some grain cultivation and fishing. The northern border of the Norwegians' settlement was originally at the Toppsundet near Harstad and around the year 500 there was a Norwegian settlement to Malangsgapet. That was as far north as it was possible to grow grain at the time. Malangen was considered the border between Hålogaland and Finnmork until around 1400 . Further into the Viking Age and the Middle Ages, there was immigration and settlement of Norwegian speakers along the coast north of Malangen. Around the year 800, Norwegians lived along the entire outer coast to Vannøy . The Norwegians partly copied Sami livelihoods such as whaling, fur hunting and reindeer husbandry. It was probably this area between Malangen and Vannøy that was Ottar from the Hålogaland area. In the Viking Age, there were also some Norwegian settlements further north and east. East of the North Cape are the scattered archaeological finds of Norwegian settlement in the Viking Age. There are Norwegian names for fjords and islands from the Viking Age, including fjord names with "-anger". Around the year 1050, there were Norwegian settlements on the outer coast of Western Finnmark. Traders and tax collectors traveled even further.

 

North of Malangen there were Norse farming settlements in the Iron Age. Malangen was considered Finnmark's western border until 1300. There are some archaeological traces of Norse activity around the coast from Tromsø to Kirkenes in the Viking Age. Around Tromsø, the research indicates a Norse/Sami mixed culture on the coast.

 

From the year 1100 and the next 200–300 years, there are no traces of Norwegian settlement north and east of Tromsø. It is uncertain whether this is due to depopulation, whether it is because the Norwegians further north were not Christianized or because there were no churches north of Lenvik or Tromsø . Norwegian settlement in the far north appears from sources from the 14th century. In the Hanseatic period , the settlement was developed into large areas specialized in commercial fishing, while earlier (in the Viking Age) there had been farms with a combination of fishing and agriculture. In 1307 , a fortress and the first church east of Tromsø were built in Vardø . Vardø became a small Norwegian town, while Vadsø remained Sami. Norwegian settlements and churches appeared along the outermost coast in the Middle Ages. After the Reformation, perhaps as a result of a decline in fish stocks or fish prices, there were Norwegian settlements in the inner fjord areas such as Lebesby in Laksefjord. Some fishing villages at the far end of the coast were abandoned for good. In the interior of Finnmark, there was no national border for a long time and Kautokeino and Karasjok were joint Norwegian-Swedish areas with strong Swedish influence. The border with Finland was established in 1751 and with Russia in 1826.

 

On a Swedish map from 1626, Norway's border is indicated at Malangen, while Sweden with this map showed a desire to control the Sami area which had been a common area.

 

The term Northern Norway only came into use at the end of the 19th century and administratively the area was referred to as Tromsø Diocese when Tromsø became a bishopric in 1840. There had been different designations previously: Hålogaland originally included only Helgeland and when Norse settlement spread north in the Viking Age and the Middle Ages, Hålogaland was used for the area north approximately to Malangen , while Finnmark or "Finnmarken", "the land of the Sami", lay outside. The term Northern Norway was coined at a cafe table in Kristiania in 1884 by members of the Nordlændingernes Forening and was first commonly used in the interwar period as it eventually supplanted "Hålogaland".

 

State formation

The battle in Hafrsfjord in the year 872 has long been regarded as the day when Norway became a kingdom. The year of the battle is uncertain (may have been 10-20 years later). The whole of Norway was not united in that battle: the process had begun earlier and continued a couple of hundred years later. This means that the geographical area became subject to a political authority and became a political unit. The geographical area was perceived as an area as it is known, among other things, from Ottar from Hålogaland's account for King Alfred of Wessex around the year 880. Ottar described "the land of the Norwegians" as very long and narrow, and it was narrowest in the far north. East of the wasteland in the south lay Sveoland and in the north lay Kvenaland in the east. When Ottar sailed south along the land from his home ( Malangen ) to Skiringssal, he always had Norway ("Nordveg") on his port side and the British Isles on his starboard side. The journey took a good month. Ottar perceived "Nordveg" as a geographical unit, but did not imply that it was a political unit. Ottar separated Norwegians from Swedes and Danes. It is unclear why Ottar perceived the population spread over such a large area as a whole. It is unclear whether Norway as a geographical term or Norwegians as the name of a ethnic group is the oldest. The Norwegians had a common language which in the centuries before Ottar did not differ much from the language of Denmark and Sweden.

 

According to Sverre Steen, it is unlikely that Harald Hårfagre was able to control this entire area as one kingdom. The saga of Harald was written 300 years later and at his death Norway was several smaller kingdoms. Harald probably controlled a larger area than anyone before him and at most Harald's kingdom probably included the coast from Trøndelag to Agder and Vestfold as well as parts of Viken . There were probably several smaller kingdoms of varying extent before Harald and some of these are reflected in traditional landscape names such as Ranrike and Ringerike . Landscape names of "-land" (Rogaland) and "-mark" (Hedmark) as well as names such as Agder and Sogn may have been political units before Harald.

 

According to Sverre Steen, the national assembly was completed at the earliest at the battle of Stiklestad in 1030 and the introduction of Christianity was probably a significant factor in the establishment of Norway as a state. Håkon I the good Adalsteinsfostre introduced the leasehold system where the "coastal land" (as far as the salmon went up the rivers) was divided into ship raiders who were to provide a longship with soldiers and supplies. The leidange was probably introduced as a defense against the Danes. The border with the Danes was traditionally at the Göta älv and several times before and after Harald Hårfagre the Danes had control over central parts of Norway.

 

Christianity was known and existed in Norway before Olav Haraldson's time. The spread occurred both from the south (today's Denmark and northern Germany) and from the west (England and Ireland). Ansgar of Bremen , called the "Apostle of the North", worked in Sweden, but he was never in Norway and probably had little influence in the country. Viking expeditions brought the Norwegians of that time into contact with Christian countries and some were baptized in England, Ireland and northern France. Olav Tryggvason and Olav Haraldson were Vikings who returned home. The first Christians in Norway were also linked to pre-Christian local religion, among other things, by mixing Christian symbols with symbols of Odin and other figures from Norse religion.

 

According to Sverre Steen, the introduction of Christianity in Norway should not be perceived as a nationwide revival. At Mostratinget, Christian law was introduced as law in the country and later incorporated into the laws of the individual jurisdictions. Christianity primarily involved new forms in social life, among other things exposure and images of gods were prohibited, it was forbidden to "put out" unwanted infants (to let them die), and it was forbidden to have multiple wives. The church became a nationwide institution with a special group of officials tasked with protecting the church and consolidating the new religion. According to Sverre Steen, Christianity and the church in the Middle Ages should therefore be considered together, and these became a new unifying factor in the country. The church and Christianity linked Norway to Roman Catholic Europe with Church Latin as the common language, the same time reckoning as the rest of Europe and the church in Norway was arranged much like the churches in Denmark, Sweden and England. Norway received papal approval in 1070 and became its own church province in 1152 with Archbishop Nidaros .

 

With Christianity, the country got three social powers: the peasants (organized through the things), the king with his officials and the church with the clergy. The things are the oldest institution: At allthings all armed men had the right to attend (in part an obligation to attend) and at lagthings met emissaries from an area (that is, the lagthings were representative assemblies). The Thing both ruled in conflicts and established laws. The laws were memorized by the participants and written down around the year 1000 or later in the Gulationsloven , Frostatingsloven , Eidsivatingsloven and Borgartingsloven . The person who had been successful at the hearing had to see to the implementation of the judgment themselves.

 

Early Middle Ages (1050s–1184)

The early Middle Ages is considered in Norwegian history to be the period between the end of the Viking Age around 1050 and the coronation of King Sverre in 1184 . The beginning of the period can be dated differently, from around the year 1000 when the Christianization of the country took place and up to 1100 when the Viking Age was over from an archaeological point of view. From 1035 to 1130 it was a time of (relative) internal peace in Norway, even several of the kings attempted campaigns abroad, including in 1066 and 1103 .

 

During this period, the church's organization was built up. This led to a gradual change in religious customs. Religion went from being a domestic matter to being regulated by common European Christian law and the royal power gained increased power and influence. Slavery (" servitude ") was gradually abolished. The population grew rapidly during this period, as the thousands of farm names ending in -rud show.

 

The urbanization of Norway is a historical process that has slowly but surely changed Norway from the early Viking Age to today, from a country based on agriculture and sea salvage, to increasingly trade and industry. As early as the ninth century, the country got its first urban community, and in the eleventh century we got the first permanent cities.

 

In the 1130s, civil war broke out . This was due to a power struggle and that anyone who claimed to be the king's son could claim the right to the throne. The disputes escalated into extensive year-round warfare when Sverre Sigurdsson started a rebellion against the church's and the landmen's candidate for the throne , Magnus Erlingsson .

 

Emergence of cities

The oldest Norwegian cities probably emerged from the end of the 9th century. Oslo, Bergen and Nidaros became episcopal seats, which stimulated urban development there, and the king built churches in Borg , Konghelle and Tønsberg. Hamar and Stavanger became new episcopal seats and are referred to in the late 12th century as towns together with the trading places Veøy in Romsdal and Kaupanger in Sogn. In the late Middle Ages, Borgund (on Sunnmøre), Veøy (in Romsdalsfjorden) and Vågan (in Lofoten) were referred to as small trading places. Urbanization in Norway occurred in few places compared to the neighboring countries, only 14 places appear as cities before 1350. Stavanger became a bishopric around 1120–1130, but it is unclear whether the place was already a city then. The fertile Jæren and outer Ryfylke were probably relatively densely populated at that time. A particularly large concentration of Irish artefacts from the Viking Age has been found in Stavanger and Nord-Jæren.

 

It has been difficult to estimate the population in the Norwegian medieval cities, but it is considered certain that the cities grew rapidly in the Middle Ages. Oscar Albert Johnsen estimated the city's population before the Black Death at 20,000, of which 7,000 in Bergen, 3,000 in Nidaros, 2,000 in Oslo and 1,500 in Tunsberg. Based on archaeological research, Lunden estimates that Oslo had around 1,500 inhabitants in 250 households in the year 1300. Bergen was built up more densely and, with the concentration of exports there, became Norway's largest city in a special position for several hundred years. Knut Helle suggests a city population of 20,000 at most in the High Middle Ages, of which almost half in Bergen.

 

The Bjarkøyretten regulated the conditions in cities (especially Bergen and Nidaros) and in trading places, and for Nidaros had many of the same provisions as the Frostating Act . Magnus Lagabøte's city law replaced the bjarkøretten and from 1276 regulated the settlement in Bergen and with corresponding laws also drawn up for Oslo, Nidaros and Tunsberg. The city law applied within the city's roof area . The City Act determined that the city's public streets consisted of wide commons (perpendicular to the shoreline) and ran parallel to the shoreline, similarly in Nidaros and Oslo. The roads were small streets of up to 3 cubits (1.4 metres) and linked to the individual property. From the Middle Ages, the Norwegian cities were usually surrounded by wooden fences. The urban development largely consisted of low wooden houses which stood in contrast to the relatively numerous and dominant churches and monasteries built in stone.

 

The City Act and supplementary provisions often determined where in the city different goods could be traded, in Bergen, for example, cattle and sheep could only be traded on the Square, and fish only on the Square or directly from the boats at the quayside. In Nidaros, the blacksmiths were required to stay away from the densely populated areas due to the risk of fire, while the tanners had to stay away from the settlements due to the strong smell. The City Act also attempted to regulate the influx of people into the city (among other things to prevent begging in the streets) and had provisions on fire protection. In Oslo, from the 13th century or earlier, it was common to have apartment buildings consisting of single buildings on a couple of floors around a courtyard with access from the street through a gate room. Oslo's medieval apartment buildings were home to one to four households. In the urban farms, livestock could be kept, including pigs and cows, while pastures and fields were found in the city's rooftops . In the apartment buildings there could be several outbuildings such as warehouses, barns and stables. Archaeological excavations show that much of the buildings in medieval Oslo, Trondheim and Tønsberg resembled the oblong farms that have been preserved at Bryggen in Bergen . The land boundaries in Oslo appear to have persisted for many hundreds of years, in Bergen right from the Middle Ages to modern times.

 

High Middle Ages (1184–1319)

After civil wars in the 12th century, the country had a relative heyday in the 13th century. Iceland and Greenland came under the royal authority in 1262 , and the Norwegian Empire reached its greatest extent under Håkon IV Håkonsson . The last king of Haraldsätten, Håkon V Magnusson , died sonless in 1319 . Until the 17th century, Norway stretched all the way down to the mouth of Göta älv , which was then Norway's border with Sweden and Denmark.

 

Just before the Black Death around 1350, there were between 65,000 and 85,000 farms in the country, and there had been a strong growth in the number of farms from 1050, especially in Eastern Norway. In the High Middle Ages, the church or ecclesiastical institutions controlled 40% of the land in Norway, while the aristocracy owned around 20% and the king owned 7%. The church and monasteries received land through gifts from the king and nobles, or through inheritance and gifts from ordinary farmers.

 

Settlement and demography in the Middle Ages

Before the Black Death, there were more and more farms in Norway due to farm division and clearing. The settlement spread to more marginal agricultural areas higher inland and further north. Eastern Norway had the largest areas to take off and had the most population growth towards the High Middle Ages. Along the coast north of Stad, settlement probably increased in line with the extent of fishing. The Icelandic Rimbegla tells around the year 1200 that the border between Finnmark (the land of the Sami) and resident Norwegians in the interior was at Malangen , while the border all the way out on the coast was at Kvaløya . From the end of the High Middle Ages, there were more Norwegians along the coast of Finnmark and Nord-Troms. In the inner forest and mountain tracts along the current border between Norway and Sweden, the Sami exploited the resources all the way down to Hedmark.

 

There are no censuses or other records of population and settlement in the Middle Ages. At the time of the Reformation, the population was below 200,000 and only in 1650 was the population at the same level as before the Black Death. When Christianity was introduced after the year 1000, the population was around 200,000. After the Black Death, many farms and settlements were abandoned and deserted, in the most marginal agricultural areas up to 80% of the farms were abandoned. Places such as Skien, Veøy and Borgund (Ålesund) went out of use as trading towns. By the year 1300, the population was somewhere between 300,000 and 560,000 depending on the calculation method. Common methods start from detailed information about farms in each village and compare this with the situation in 1660 when there are good headcounts. From 1300 to 1660, there was a change in the economic base so that the coastal villages received a larger share of the population. The inland areas of Eastern Norway had a relatively larger population in the High Middle Ages than after the Reformation. Kåre Lunden concludes that the population in the year 1300 was close to 500,000, of which 15,000 lived in cities. Lunden believes that the population in 1660 was still slightly lower than the peak before the Black Death and points out that farm settlement in 1660 did not reach the same extent as in the High Middle Ages. In 1660, the population in Troms and Finnmark was 6,000 and 3,000 respectively (2% of the total population), in 1300 these areas had an even smaller share of the country's population and in Finnmark there were hardly any Norwegian-speaking inhabitants. In the High Middle Ages, the climate was more favorable for grain cultivation in the north. Based on the number of farms, the population increased 162% from 1000 to 1300, in Northern and Western Europe as a whole the growth was 200% in the same period.

 

Late Middle Ages (1319–1537)

Due to repeated plague epidemics, the population was roughly halved and the least productive of the country's farms were laid waste. It took several hundred years before the population again reached the level before 1349 . However, those who survived the epidemics gained more financial resources by sharing. Tax revenues for the state almost collapsed, and a large part of the noble families died out or sank into peasant status due to the fall in national debt . The Hanseatic League took over trade and shipping and dominated fish exports. The Archbishop of Nidaros was the country's most powerful man economically and politically, as the royal dynasty married into the Swedish in 1319 and died out in 1387 . Eventually, Copenhagen became the political center of the kingdom and Bergen the commercial center, while Trondheim remained the religious center.

 

From Reformation to Autocracy (1537–1660)

In 1537 , the Reformation was carried out in Norway. With that, almost half of the country's property was confiscated by the royal power at the stroke of a pen. The large seizure increased the king's income and was able, among other things, to expand his military power and consolidated his power in the kingdom. From roughly the time of the Reformation and in the following centuries, the state increased its power and importance in people's lives. Until around 1620, the state administration was fairly simple and unspecialised: in Copenhagen, the central administration mainly consisted of a chancellery and an interest chamber ; and sheriffs ruled the civil (including bailiffs and sheriffs) and the military in their district, the sheriffs collected taxes and oversaw business. The accounts were not clear and without summaries. The clergy, which had great power as a separate organization, was appointed by the state church after the Reformation, administered from Copenhagen. In this period, Norway was ruled by (mainly) Danish noble sheriffs, who acted as intermediaries between the peasants and the Oldenborg king in the field of justice, tax and customs collection.

 

From 1620, the state apparatus went through major changes where specialization of functions was a main issue. The sheriff's tasks were divided between several, more specialized officials - the sheriffs retained the formal authority over these, who in practice were under the national administration in Copenhagen. Among other things, a separate military officer corps was established, a separate customs office was established and separate treasurers for taxes and fees were appointed. The Overbergamtet, the central governing body for overseeing mining operations in Norway, was established in 1654 with an office in Christiania and this agency was to oversee the mining chiefs in the Nordenfjeld and Sønnenfjeld areas (the mines at Kongsberg and Røros were established in the previous decades). The formal transition from county government to official government with fixed-paid county officials took place after 1660, but the real changes had taken place from around 1620. The increased specialization and transition to official government meant that experts, not amateurs, were in charge of each area, and this civil service meant, according to Sverre Steen that the dictatorship was not a personal dictatorship.

 

From 1570 until 1721, the Oldenborg dynasty was in repeated wars with the Vasa dynasty in Sweden. The financing of these wars led to a severe increase in taxation which caused great distress.

 

Politically-geographically, the Oldenborg kings had to cede to Sweden the Norwegian provinces of Jemtland , Herjedalen , Idre and Särna , as well as Båhuslen . As part of the financing of the wars, the state apparatus was expanded. Royal power began to assert itself to a greater extent in the administration of justice. Until this period, cases of violence and defamation had been treated as civil cases between citizens. The level of punishment was greatly increased. During this period, at least 307 people were also executed for witchcraft in Norway. Culturally, the country was marked by the fact that the written language became Danish because of the Bible translation and the University of Copenhagen's educational monopoly.

 

From the 16th century, business became more marked by production for sale and not just own consumption. In the past, it was particularly the fisheries that had produced such a large surplus of goods that it was sold to markets far away, the dried fish trade via Bergen is known from around the year 1100. In the 16th century, the yield from the fisheries multiplied, especially due to the introduction of herring in Western Norway and in Trøndelag and because new tools made fishing for herring and skre more efficient. Line fishing and cod nets that were introduced in the 17th century were controversial because the small fishermen believed it favored citizens in the cities.

 

Forestry and the timber trade became an important business, particularly because of the boom saw which made it possible to saw all kinds of tables and planks for sale abroad. The demand for timber increased at the same time in Europe, Norway had plenty of forests and in the 17th century timber became the country's most important export product. There were hundreds of sawmills in the country and the largest had the feel of factories . In 1680, the king regulated the timber trade by allowing exports only from privileged sawmills and in a certain quantity.

 

From the 1520s, some silver was mined in Telemark. When the peasants chased the German miners whereupon the king executed five peasants and demanded compensation from the other rebellious peasants. The background for the harsh treatment was that the king wanted to assert his authority over the extraction of precious metals. The search for metals led to the silver works at Kongsberg after 1624, copper in the mountain villages between Trøndelag and Eastern Norway, and iron, among other things, in Agder and lower Telemark. The financial gain of the quarries at that time is unclear because there are no reliable accounts. Kongsberg made Denmark-Norway self-sufficient in silver and the copper works produced a good deal more than the domestic demand and became an important export commodity. Kongsberg and Røros were the only Norwegian towns established because of the quarries.

 

In addition to the sawmills, in the 17th century, industrial production ( manufactures ) was established in, among other things, wool weaving, soap production, tea boiling , nail production and the manufacture of gunpowder .

 

The monopoly until the Peace of Kiel (1660–1814)

Until 1660, the king had been elected by the Danish Riksråd, while he inherited the kingdom of Norway, which was a tradition in Norway. After a series of military defeats, the king committed a coup d'état and deposed the Riksdag. King Frederik III introduced absolute power, which meant that there were hardly any legal restrictions on the king's power. This reinforced the expansion of the state apparatus that had been going on for a few decades, and the civil administration was controlled to a greater extent from the central administration in Copenhagen. According to Sverre Steen, the more specialized and expanded civil service meant that the period of autocracy was not essentially a personal dictatorship: The changing monarchs had the formal last word on important matters, but higher officials set the conditions. According to Steen, the autocracy was not tyrannical where the citizens were treated arbitrarily by the king and officials: the laws were strict and the punishments harsh, but there was legal certainty. The king rarely used his right to punish outside the judiciary and often used his right to commute sentences or pardons. It almost never happened that the king intervened in a court case before a verdict had been passed.

 

In 1662, the sheriff system (in which the nobility played an important role) was abolished and replaced with amt . Norway was divided into four main counties (Akershus, Kristiansands, Bergenhus and Trondhjems) which were later called stiftamt led by stiftamtmen with a number of county marshals and bailiffs (futer) under them. The county administrator in Akershus also had other roles such as governor. The former sheriffs were almost absolute within their fiefs, while the new stifamtmen and amtmen had more limited authority; among other things, they did not have military equipment like the sheriffs. The county officials had no control over state income and could not enrich themselves privately as the sheriffs could, taxes and fees were instead handled by their own officials. County officials were employed by the king and, unlike the sheriffs, had a fixed salary. Officials appointed by the king were responsible for local government. Before 1662, the sheriffs themselves appointed low officials such as bailiffs, mayors and councillors. A church commissioner was given responsibility for overseeing the churchwardens' accounts. In 1664, two general road masters were appointed for Norway, one for Sonnafjelske (Eastland and Sørlandet) and one for Nordafjelske (Westlandet and Trøndelag; Northern Norway had no roads).

 

Both Denmark and Norway got new law books. The wretched state finances led to an extensive sale of crown property, first to the state's creditors. Further sales meant that many farmers became self-owned at the end of the 18th century. Industrial exploitation of Norwegian natural resources began, and trade and shipping and especially increasing timber exports led to economic growth in the latter part of the 1700s.

 

From 1500 to 1814, Norway did not have its own foreign policy. After the dissolution of the Kalmar Union in 1523, Denmark remained the leading power in the Nordic region and dominated the Baltic Sea, while Sweden sought to expand geographically in all directions and strengthened its position. From 1625 to 1660, Denmark lost its dominance: Christian IV lost to the emperor in the Thirty Years' War and ceded Skåne, Blekinge, Halland, Båhuslen , Jemtland and Herjedalen as well as all the islands in the inner part of the Baltic Sea. With this, Norway got its modern borders, which have remained in place ever since. Sweden was no longer confined by Norway and Denmark, and Sweden became the great power in the Nordic region. At the same time, Norway remained far from Denmark (until 1660 there was an almost continuous land connection between Norway and Denmark). During the Great Nordic War, Danish forces moved towards Scania and ended with Charles the 12th falling at Fredriksten . From 1720 to 1807 there was peace except for the short Cranberry War in 1788. In August 1807, the British navy surrounded Denmark and demanded that the Danish fleet be handed over. After bombing 2-7. On September 1807, the Danes capitulated and handed over the fleet (known as the "fleet robbery") and the arsenal. Two weeks later, Denmark entered into an alliance with Napoleon and Great Britain declared war on Denmark in November 1807. The Danish leadership had originally envisioned an alliance with Great Britain. Anger at the fleet robbery and fear of French occupation of Denmark itself (and thus breaking the connection with Norway) were probably the motive for the alliance with France. According to Sverre Steen, the period 1807-1814 was the most significant in Norway's history (before the Second World War). Foreign trade was paralyzed and hundreds of Norwegian ships were seized by the British. British ships, both warships and privateers , blocked the sea route between Norway and Denmark as described in " Terje Vigen " by Henrik Ibsen . During the Napoleonic Wars , there was a food shortage and famine in Norway, between 20 and 30 thousand people out of a population of around 900 thousand died from sheer lack of food or diseases related to malnutrition.

 

From the late summer of 1807, Norway was governed by a government commission led by the governor and commander-in-chief, Prince Christian August . Christian August was considered an honorable and capable leader. In 1808, a joint Russian and Danish/Norwegian attack on Sweden was planned; the campaign fails completely and Christian August concludes a truce with the Swedes. The Swedish king was deposed, the country got a new constitution with a limited monarchy and in the summer of 1808, Christian August was elected heir to the throne in Sweden. Christian August died a few months after he moved to Sweden and the French general Jean Baptiste Bernadotte became the new heir to the throne with the name "Karl Johan". After Napoleon was defeated at Leipzig in 1813, Bernadotte entered Holstein with Swedish forces and forced the Danish king to the Peace of Kiel .

  

....and thinking out loud, capturing and creating (attractive or captivating) cityscape images is really not so easy. A lot of time, planing, unpredictable weather, post work, and some failed shooting attempts go into a final single image. Many things have to work out well in a synchronized fashion. At least, that is my view and perception. I haven't discussed this previous statement with any other photographer that shoots scenery or cityscapes too.

 

And this leads me to the frustrating and also aggravating part of my images misappropriation and copyright infringement a.k.a. piracy - one more time. It is a big problem these days for many photographers. Technology keeps evolving making it easier for these crooks.

 

On my last posted image of Miami I responded to a comment about the use of my big watermark. Well, apparently no watermark is big enough!!!

Yesterday I saw another image of mine reported back to me, prominently used on at least six website pages on an outsourcing company in Argentina and Spain. It shows clearly the lack of respect for copyrighted work and willful infringement committed.

I compiled already a set of well documented evidence to take the necessary actions against the company.

 

All I can say to anyone reading this post, especially my friends on this community - that is, if you care - protect your work with watermarks and legal/warning notices. If these thieves insist in the misappropriation of your work, that will be key in any claim, legal dispute, or other actions you may take.

 

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The Larger Size View

 

Mario Houben | Photography - The Website

 

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All my uploaded images are significantly reduced from the original high-res file, and adjusted for web display.

 

© Mario Houben. All Rights Reserved.

Unauthorized use or reproduction for any reason is strictly prohibited.

All my shown images are of my exclusive property, and are protected under International Copyright laws. Those images may not be reproduced, copied, transmitted or, in any way manipulated, without my written permission and use license.

 

If you wish to use or acquire any of my images, please contact me via e-mail or using flickr mail.

 

FILE: Scenery_Miami_1311-14-15

Written by my sister:

 

I am so COMMITTED to dolls. I think, instead of losing interest in dollies, my fascination for them gets stronger with each passing year. The simplest things can inspire me to spend oodles of money. Take this pretty festive picture, for example. Okay, it didn't really make me spend a lot of money, as the dresses were on clearance for about $14 each, but still--the idea of putting Bitty, a Wellie, and an 18 inch doll together in matching blue dresses was super enticing. We bought the Truly Me dress shortly after Christmas 2020, not knowing it was one of three, when we spotted it in the Last Chance Outlet. It was very inexpensive and we knew we'd get a lot of use out of it. A few months later, in March or April 2021, Shelly was perusing the same clearance section and realized there were matching outfits available for Bitty and the Wellies! At the time, we didn't have a Wellie and there wasn't a lot in the clearance section that we had reason to buy, so, though we wanted/had immediate use for Bitty's dress, there just wasn't much point ordering it on its own (because of shipping costs). It was at this point that I REALLY thought about Wellies for the first time in months. Sure, it was just a passing thought, "We really need to get a Wellie, just so that we have an excuse to buy matching outfits and I can take a group shot for our Collections and Lines album on Flickr." It didn't turn into a full blown Wellie obsession (yet), but it did continue to linger in my mind, particularly every time I happened to go into Shelly's room and look at Valerie, who was currently wearing the Truly Me Star & Snow dress. When we first adopted Camille and Willa, a tiny part of me hoped the Bitty and Wellie dresses were still available--but I figured they might not be. Shelly was thinking about it, well, not specifically these outfits, just wanting Wellie clothes in general, even more than me--she went onto the American Girl website within an hour of forking over the cash for Willa and Camille at the flea market. (Like, she was perusing the website before we even ate lunch.) It made me immensely happy that it worked out as though it were meant to be--shortly after I wished for a Wellie (or two) to put in this dress, two miraculously appeared at my flea market and both Bitty and Wellie sized dresses were still on clearance! It doesn't get better than that. These dresses are enchanting--together and on their own. I feel that the Truly Me dress and the Wellie dress are accessorized more similarly with glittery headbands and shoes. Bitty's headband has a bow that is similar to the waistband of the dress and her shoes are more wearable than the other two pairs. (When I swapped the dress over from Val to Angela, so Angela could model it here, I got silver glitter all over Shelly's bed. I also found a large sprinkling of glitter under the table Valerie and Angela sit at.) I love the embroidered designs on the dresses--it's festive, but also good marketing because it's a subtle play on AG's star logo. I love the tartan print on the skirts too! I chose blue eyed blondes (well, Bitty's eyes are actually gray) for this photo because I think their eyes really pop in this. These girls look like snow angels! These dresses are awesome--We have four female babies (counting Billie Jean the Bitty Twin), two Wellies, eight Girl of the Years, three Girl of Todays, one My American Girl, and one Truly Me. Every year, we take a photo of some of our dolls by our gingerbread house and the dolls all wear holiday/winter clothes. These dresses are guaranteed to feature in future holiday photos because there are so many dolls who could potentially model them!

 

Dolls in photo (from left to right):

-Girl of Today #3

-Wellie Wishers Camille

-Bitty Baby #3

Finally, Someone has committed this character to Lego form.

 

Another brilliant figure and a perfect example of where John truly stands out amongst other customisers which is the face designs. His prints seem to convey so much character in their expressions and i think he does this better than anyone :).

Repsol is committed to being a responsible operator in all areas of our business. Our values of flexibility, transparency, responsibility, integrity and innovation are at the core of everything we do. Repsol holds an interest in 170,000 net acres in the Marcellus, which is one of the largest natural gas fields in the world. Our acreage is primarily located in northeastern Pennsylvania in Bradford, Susquehanna and Tioga counties.

Learn more about our U.S. exploration and production business at www.repsolusa.com.

 

Repsol se compromete a actuar con responsabilidad a lo largo de toda la cadena de valor. Nuestros valores de flexibilidad, transparencia, responsabilidad, integridad e innovación marcan nuestra manera de trabajar. Repsol tiene un interés de 170.000 acres netos en el Marcellus, es uno de los mayores campos de gas natural en el mundo. Nuestra área de operación se encuentra principalmente en el noreste de Pennsylvania en Bradford, y en los condados de Susquehanna y Tioga.

Más información sobre nuestro negocio de exploración y producción en EE.UU. www.repsolusa.com .

QUELLE HORREUR! A fashion faux pas was committed at the fashion show at Barbie’s Fashion Shop, when Miss Goldie and Miss Platinum Swirl strolled out in the same ensemble! But it was OK when they realised the outfits weren’t exactly the same…

 

It’s great when your Barbie BFF comes over with the same outfits and dolls so you can compare the interesting variations firsthand. Even though one of our favourite outfits ‘Evening Splendour’ was in production for such a long time (1959 to around 1964), we didn’t expect there would be so many differences, and came to the conclusion that mine was the earlier 1959/60 version, whereas Deany’s was the later 1963/4 version, as he got it in a lot with a bunch of other dolls, clothes and accessories from those years. As you can see, the brocade is a much lighter gold and has a much larger ‘daisy’ style pattern in the earlier 1959/60 version my platinum swirl is wearing, whereas Deany’s side-part bubble’s brocade is a much darker, ‘rosier’ gold with a smaller pattern. The pearls in the hat are slightly larger and are a slightly different shade on my Platinum Swirl, and the fur trim on the sleeves is much fuller and a shade lighter. Also, the cut of the shoulders, sleeves and upper part of the coat is more generous, and the dress a touch longer in my version. The aqua corduroy purse is much lighter in colour, too (this may be due to fading of course, but it matches the lining of the coat exactly.) Deany’s later version has a purse in a much deeper turquoise colour. He really wanted my version more, but I thought his later version suited his gal perfectly, due to her gorgeous golden colouring!

 

ATR-72 201(F)

Farnair Europe

Dublin 11/7/2014

30 years Committed To Quality

I've paid my dues

Time after time

I've done my sentence

But committed no crime

And bad mistakes

I've made a few

I've had my share of sand

Kicked in my face

But I've come through

And we mean to go on and on and on and on

We are the champions, my friends

And we'll keep on fighting till the end

We are the champions

We are the champions

No time for losers

'Cause we are the champions of the World

- We Are The Champions, Queen

 

HER

 

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French postcard by Editions P.I., Paris, offered by Corvisart, Epinal, no. 1080. Photo: Ektochrome Anders.

 

From 1961 until 1963 Helen Shapiro (1946) was England's teenage pop music queen, at one point selling 40,000 copies daily of her biggest single, 'Walkin' Back to Happiness', during a 19-week chart run. The singer and actress was only 14 when she was discovered. Shapiro had a rich, expressive voice properly sounding like the property of someone twice as old, and she matured into a seasoned professional very quickly.

 

Helen Kate Shapiro was born in Bethnal Green, London in 1946. She is the granddaughter of Russian Jewish immigrants, and her parents, who were piece-workers in the garment industry, attended Lea Bridge Road Synagogue. They were too poor to own a record player but encouraged music in their home. At age 9, Helen performed with a ukulele in the school group Susie & the Hula Hoops, whose members included also a young Mark Feld aka Marc Bolan). Reportedly, they performed their own versions of Elvis Presley and Buddy Holly songs. She subsequently sang with her brother Ron Shapiro's trad jazz turned skiffle outfit at local clubs before enrolling in classes at Maurice Burman's music school in London. Shapiro had a deep timbre to her voice, unusual in a girl not yet in her teens. School friends gave her the nickname ‘Foghorn’. Maurice Burman was so enamoured of Helen’s talent that he waived the fees to keep her as a student. He wrote to several record labels to promote interest in his students. EMI Records sent producer John Schroeder, who heard her at one of the classes and was impressed enough to record her and play it back for top EMI producer Norrie Paramor , who had signed Cliff Richard & the Shadows. Helen Shapiro's voice on the rape was so mature that Paramor refused to believe that it belonged to a 14-year-old girl. So, Helen came to his office in her school uniform and sang St. Louis Blues. Only a few weeks later, she cut her first single, Please Don't Treat Me Like a Child, composed by John Schroeder and Mike Hawker. It made number three in the UK charts in May 1961, and the record company’s publicity department made great play on the novelty value of her age. Shapiro’s second release, the ballad You don’t know, was issued three months later. In August 1961, it made 14-year-old Helen the youngest female artist to reach number one. The song stayed at the top of the charts for two weeks and eventually sold over a million copies. In September that year she turned 15 and left school to pursue her career in earnest. Live appearances showcased Helen’s assuredness as a performer. She even headlined at the legendary London Palladium, virtually unheard of for such a young, inexperienced entertainer.

 

Helen Shapiro had her second number one hit in the UK with Walkin' Back to Happiness. It is now her signature song. Her mature voice made her an overnight sensation. The song also became a hit in the rest of Europe and inspired an attempt to crack the American market. However, despite an appearance on the legendary Ed Sullivan Show, the record only reached # 100 in the US charts. In 1962 she made her debut feature film, It's Trad, Dad!/Ring-A-Ding Rhythm (1962, Richard Lester). This musical comedy was one of the first films put out by predominantly horror company Amicus Productions, and director Richard Lester's feature debut. Shapiro and singer Craig Douglas play two teenagers who, along with their friends enjoy the latest trend of traditional jazz. However, the mayor as well as a group of adults dislike the trend and move to have a coffee shop jukebox taken away. Helen and Craig decide to organize a music festival in their small town, and the film comprises musical numbers by Chubby Checker, Del Shannon, and Gene Vincent. Jeff Stafford at TCM: "Any Richard Lester fan can look at It's Trad, Dad and see the fresh and distinctive techniques that would fully emerge in Lester's A Hard Day's Night. For one thing, Lester's playful editing style keeps the viewer constantly engaged while also paying tribute to the musicians on display. (...) Douglas is a pleasant but unremarkable light pop vocalist but Shapiro is a little dynamo with a powerful voice comparable to Brenda Lee." Shapiro then starred in another teenage musical, Play It Cool (1962, Michael Winner) featuring Billy Fury and the Satellites and Bobby Vee. Before she was sixteen years old, Shapiro had been voted Britain's 'Top Female Singer', and when The Beatles had their first national tour (The Helen Shapiro Tour) in 1963, it was as her supporting act. During the tour The Beatles hit big and replaced Helen as top of the bill. Helen later found out that it was around this time that Lennon and McCartney penned Misery for her, but Paramor declined the offer without informing her. He preferred to release Queen for tonight, a firm fan favourite and a much-requested song, but slightly out of step with current trends. It reached a disappointing 33 in the UK charts. In early 1964, her cover of Fever proved her last top 40 hit.

 

By the time Helen Shapiro was in her late teens, her career as a pop singer was on the wane. Undaunted, she branched out as a performer in stage musicals, a jazz singer (jazz being her first love musically), and more recently a gospel singer. She also began to concentrate more on stage work. In the early 1980’s she played the role of Nancy in Lionel Bart's musical, Oliver! in London's West End. Various other musicals, pantomimes and revival concerts followed. She also continued to tour, especially in mainland Europe and the Far East, where she remained in demand. Throughout the 1980’s she made guest appearances on many TV variety shows, either singing her old songs or promoting the odd new release. Shapiro also appeared in British television soap operas; in particular Albion Market (1985) where she played one of the main characters up to the time it was taken off-air in August 1986. In August 1987 Shapiro became a committed Christian (Messianic believer). She has issued four Messianic albums since then, as well as appearing in a number of special Gospel Outreach evenings, singing and telling of how she found Jesus (Yeshua) as her Messiah. Shapiro retired from showbusiness at the end of 2002 to concentrate on her Gospel Outreach evenings. In 1993, she published her autobiography, Walking Back to Happiness. She was married three times: Duncan C. Weldon (1967-1971), Morris Gundlash (1972-1977) and John Judd (1988-), an actor with numerous roles in British television and cinema. The couple lives in Kent.

 

Sources: Jeff Stafford (TCM), Graham Welch (Ready Steady Girls), Bruce Eder (AllMusic), Wikipedia and IMDb.

 

And, please check out our blog European Film Star Postcards.

NICOSIA, Cyprus (AFP) — In the flat sunbaked fields north of the Cypriot capital Nicosia, a huge Turkey-funded mosque opening this week has caused a stir in the largely secular Muslim society.

 

Turkish President Recep Tayyip Erdogan is to attend the opening ceremony, expected to take place on Tuesday, of the 3,000-capacity house of worship, with its four minarets and built in classic Ottoman style.

 

While many have welcomed it, the mosque has fueled concern among some Turkish Cypriots that Ankara is increasing its dominance over the north of the divided island.

 

“This mosque symbolizes the Islamist mentality, the Sunni Islam mentality and also an imperialist mentality,” Sener Elcil, head of the Turkish Cypriot Teachers Union, told AFP at his Nicosia office.

  

In this photo taken on June 24, 2018, Turkish President Recep Tayyip Erdogan delivers a speech in Istanbul after initial results in Turkey’s presidential and parliamentary elections. (AFP Photo/Bulent Kilic)

“The Turkish Cypriot community is secular. We are not a fundamentalist Islamist community.”

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

Graffiti (plural; singular graffiti or graffito, the latter rarely used except in archeology) is art that is written, painted or drawn on a wall or other surface, usually without permission and within public view. Graffiti ranges from simple written words to elaborate wall paintings, and has existed since ancient times, with examples dating back to ancient Egypt, ancient Greece, and the Roman Empire (see also mural).

 

Graffiti is a controversial subject. In most countries, marking or painting property without permission is considered by property owners and civic authorities as defacement and vandalism, which is a punishable crime, citing the use of graffiti by street gangs to mark territory or to serve as an indicator of gang-related activities. Graffiti has become visualized as a growing urban "problem" for many cities in industrialized nations, spreading from the New York City subway system and Philadelphia in the early 1970s to the rest of the United States and Europe and other world regions

 

"Graffiti" (usually both singular and plural) and the rare singular form "graffito" are from the Italian word graffiato ("scratched"). The term "graffiti" is used in art history for works of art produced by scratching a design into a surface. A related term is "sgraffito", which involves scratching through one layer of pigment to reveal another beneath it. This technique was primarily used by potters who would glaze their wares and then scratch a design into them. In ancient times graffiti were carved on walls with a sharp object, although sometimes chalk or coal were used. The word originates from Greek γράφειν—graphein—meaning "to write".

 

The term graffiti originally referred to the inscriptions, figure drawings, and such, found on the walls of ancient sepulchres or ruins, as in the Catacombs of Rome or at Pompeii. Historically, these writings were not considered vanadlism, which today is considered part of the definition of graffiti.

 

The only known source of the Safaitic language, an ancient form of Arabic, is from graffiti: inscriptions scratched on to the surface of rocks and boulders in the predominantly basalt desert of southern Syria, eastern Jordan and northern Saudi Arabia. Safaitic dates from the first century BC to the fourth century AD.

 

Some of the oldest cave paintings in the world are 40,000 year old ones found in Australia. The oldest written graffiti was found in ancient Rome around 2500 years ago. Most graffiti from the time was boasts about sexual experiences Graffiti in Ancient Rome was a form of communication, and was not considered vandalism.

 

Ancient tourists visiting the 5th-century citadel at Sigiriya in Sri Lanka write their names and commentary over the "mirror wall", adding up to over 1800 individual graffiti produced there between the 6th and 18th centuries. Most of the graffiti refer to the frescoes of semi-nude females found there. One reads:

 

Wet with cool dew drops

fragrant with perfume from the flowers

came the gentle breeze

jasmine and water lily

dance in the spring sunshine

side-long glances

of the golden-hued ladies

stab into my thoughts

heaven itself cannot take my mind

as it has been captivated by one lass

among the five hundred I have seen here.

 

Among the ancient political graffiti examples were Arab satirist poems. Yazid al-Himyari, an Umayyad Arab and Persian poet, was most known for writing his political poetry on the walls between Sajistan and Basra, manifesting a strong hatred towards the Umayyad regime and its walis, and people used to read and circulate them very widely.

 

Graffiti, known as Tacherons, were frequently scratched on Romanesque Scandinavian church walls. When Renaissance artists such as Pinturicchio, Raphael, Michelangelo, Ghirlandaio, or Filippino Lippi descended into the ruins of Nero's Domus Aurea, they carved or painted their names and returned to initiate the grottesche style of decoration.

 

There are also examples of graffiti occurring in American history, such as Independence Rock, a national landmark along the Oregon Trail.

 

Later, French soldiers carved their names on monuments during the Napoleonic campaign of Egypt in the 1790s. Lord Byron's survives on one of the columns of the Temple of Poseidon at Cape Sounion in Attica, Greece.

 

The oldest known example of graffiti "monikers" found on traincars created by hobos and railworkers since the late 1800s. The Bozo Texino monikers were documented by filmmaker Bill Daniel in his 2005 film, Who is Bozo Texino?.

 

In World War II, an inscription on a wall at the fortress of Verdun was seen as an illustration of the US response twice in a generation to the wrongs of the Old World:

 

During World War II and for decades after, the phrase "Kilroy was here" with an accompanying illustration was widespread throughout the world, due to its use by American troops and ultimately filtering into American popular culture. Shortly after the death of Charlie Parker (nicknamed "Yardbird" or "Bird"), graffiti began appearing around New York with the words "Bird Lives".

 

Modern graffiti art has its origins with young people in 1960s and 70s in New York City and Philadelphia. Tags were the first form of stylised contemporary graffiti. Eventually, throw-ups and pieces evolved with the desire to create larger art. Writers used spray paint and other kind of materials to leave tags or to create images on the sides subway trains. and eventually moved into the city after the NYC metro began to buy new trains and paint over graffiti.

 

While the art had many advocates and appreciators—including the cultural critic Norman Mailer—others, including New York City mayor Ed Koch, considered it to be defacement of public property, and saw it as a form of public blight. The ‘taggers’ called what they did ‘writing’—though an important 1974 essay by Mailer referred to it using the term ‘graffiti.’

 

Contemporary graffiti style has been heavily influenced by hip hop culture and the myriad international styles derived from Philadelphia and New York City Subway graffiti; however, there are many other traditions of notable graffiti in the twentieth century. Graffiti have long appeared on building walls, in latrines, railroad boxcars, subways, and bridges.

 

An early graffito outside of New York or Philadelphia was the inscription in London reading "Clapton is God" in reference to the guitarist Eric Clapton. Creating the cult of the guitar hero, the phrase was spray-painted by an admirer on a wall in an Islington, north London in the autumn of 1967. The graffito was captured in a photograph, in which a dog is urinating on the wall.

 

Films like Style Wars in the 80s depicting famous writers such as Skeme, Dondi, MinOne, and ZEPHYR reinforced graffiti's role within New York's emerging hip-hop culture. Although many officers of the New York City Police Department found this film to be controversial, Style Wars is still recognized as the most prolific film representation of what was going on within the young hip hop culture of the early 1980s. Fab 5 Freddy and Futura 2000 took hip hop graffiti to Paris and London as part of the New York City Rap Tour in 1983

 

Commercialization and entrance into mainstream pop culture

Main article: Commercial graffiti

With the popularity and legitimization of graffiti has come a level of commercialization. In 2001, computer giant IBM launched an advertising campaign in Chicago and San Francisco which involved people spray painting on sidewalks a peace symbol, a heart, and a penguin (Linux mascot), to represent "Peace, Love, and Linux." IBM paid Chicago and San Francisco collectively US$120,000 for punitive damages and clean-up costs.

 

In 2005, a similar ad campaign was launched by Sony and executed by its advertising agency in New York, Chicago, Atlanta, Philadelphia, Los Angeles, and Miami, to market its handheld PSP gaming system. In this campaign, taking notice of the legal problems of the IBM campaign, Sony paid building owners for the rights to paint on their buildings "a collection of dizzy-eyed urban kids playing with the PSP as if it were a skateboard, a paddle, or a rocking horse".

 

Tristan Manco wrote that Brazil "boasts a unique and particularly rich, graffiti scene ... [earning] it an international reputation as the place to go for artistic inspiration". Graffiti "flourishes in every conceivable space in Brazil's cities". Artistic parallels "are often drawn between the energy of São Paulo today and 1970s New York". The "sprawling metropolis", of São Paulo has "become the new shrine to graffiti"; Manco alludes to "poverty and unemployment ... [and] the epic struggles and conditions of the country's marginalised peoples", and to "Brazil's chronic poverty", as the main engines that "have fuelled a vibrant graffiti culture". In world terms, Brazil has "one of the most uneven distributions of income. Laws and taxes change frequently". Such factors, Manco argues, contribute to a very fluid society, riven with those economic divisions and social tensions that underpin and feed the "folkloric vandalism and an urban sport for the disenfranchised", that is South American graffiti art.

 

Prominent Brazilian writers include Os Gêmeos, Boleta, Nunca, Nina, Speto, Tikka, and T.Freak. Their artistic success and involvement in commercial design ventures has highlighted divisions within the Brazilian graffiti community between adherents of the cruder transgressive form of pichação and the more conventionally artistic values of the practitioners of grafite.

 

Graffiti in the Middle East has emerged slowly, with taggers operating in Egypt, Lebanon, the Gulf countries like Bahrain or the United Arab Emirates, Israel, and in Iran. The major Iranian newspaper Hamshahri has published two articles on illegal writers in the city with photographic coverage of Iranian artist A1one's works on Tehran walls. Tokyo-based design magazine, PingMag, has interviewed A1one and featured photographs of his work. The Israeli West Bank barrier has become a site for graffiti, reminiscent in this sense of the Berlin Wall. Many writers in Israel come from other places around the globe, such as JUIF from Los Angeles and DEVIONE from London. The religious reference "נ נח נחמ נחמן מאומן" ("Na Nach Nachma Nachman Meuman") is commonly seen in graffiti around Israel.

 

Graffiti has played an important role within the street art scene in the Middle East and North Africa (MENA), especially following the events of the Arab Spring of 2011 or the Sudanese Revolution of 2018/19. Graffiti is a tool of expression in the context of conflict in the region, allowing people to raise their voices politically and socially. Famous street artist Banksy has had an important effect in the street art scene in the MENA area, especially in Palestine where some of his works are located in the West Bank barrier and Bethlehem.

 

There are also a large number of graffiti influences in Southeast Asian countries that mostly come from modern Western culture, such as Malaysia, where graffiti have long been a common sight in Malaysia's capital city, Kuala Lumpur. Since 2010, the country has begun hosting a street festival to encourage all generations and people from all walks of life to enjoy and encourage Malaysian street culture.

 

The modern-day graffitists can be found with an arsenal of various materials that allow for a successful production of a piece. This includes such techniques as scribing. However, spray paint in aerosol cans is the number one medium for graffiti. From this commodity comes different styles, technique, and abilities to form master works of graffiti. Spray paint can be found at hardware and art stores and comes in virtually every color.

 

Stencil graffiti is created by cutting out shapes and designs in a stiff material (such as cardboard or subject folders) to form an overall design or image. The stencil is then placed on the "canvas" gently and with quick, easy strokes of the aerosol can, the image begins to appear on the intended surface.

 

Some of the first examples were created in 1981 by artists Blek le Rat in Paris, in 1982 by Jef Aerosol in Tours (France); by 1985 stencils had appeared in other cities including New York City, Sydney, and Melbourne, where they were documented by American photographer Charles Gatewood and Australian photographer Rennie Ellis

 

Tagging is the practice of someone spray-painting "their name, initial or logo onto a public surface" in a handstyle unique to the writer. Tags were the first form of modern graffiti.

 

Modern graffiti art often incorporates additional arts and technologies. For example, Graffiti Research Lab has encouraged the use of projected images and magnetic light-emitting diodes (throwies) as new media for graffitists. yarnbombing is another recent form of graffiti. Yarnbombers occasionally target previous graffiti for modification, which had been avoided among the majority of graffitists.

 

Theories on the use of graffiti by avant-garde artists have a history dating back at least to the Asger Jorn, who in 1962 painting declared in a graffiti-like gesture "the avant-garde won't give up"

 

Many contemporary analysts and even art critics have begun to see artistic value in some graffiti and to recognize it as a form of public art. According to many art researchers, particularly in the Netherlands and in Los Angeles, that type of public art is, in fact an effective tool of social emancipation or, in the achievement of a political goal

 

In times of conflict, such murals have offered a means of communication and self-expression for members of these socially, ethnically, or racially divided communities, and have proven themselves as effective tools in establishing dialog and thus, of addressing cleavages in the long run. The Berlin Wall was also extensively covered by graffiti reflecting social pressures relating to the oppressive Soviet rule over the GDR.

 

Many artists involved with graffiti are also concerned with the similar activity of stenciling. Essentially, this entails stenciling a print of one or more colors using spray-paint. Recognized while exhibiting and publishing several of her coloured stencils and paintings portraying the Sri Lankan Civil War and urban Britain in the early 2000s, graffitists Mathangi Arulpragasam, aka M.I.A., has also become known for integrating her imagery of political violence into her music videos for singles "Galang" and "Bucky Done Gun", and her cover art. Stickers of her artwork also often appear around places such as London in Brick Lane, stuck to lamp posts and street signs, she having become a muse for other graffitists and painters worldwide in cities including Seville.

 

Graffitist believes that art should be on display for everyone in the public eye or in plain sight, not hidden away in a museum or a gallery. Art should color the streets, not the inside of some building. Graffiti is a form of art that cannot be owned or bought. It does not last forever, it is temporary, yet one of a kind. It is a form of self promotion for the artist that can be displayed anywhere form sidewalks, roofs, subways, building wall, etc. Art to them is for everyone and should be showed to everyone for free.

 

Graffiti is a way of communicating and a way of expressing what one feels in the moment. It is both art and a functional thing that can warn people of something or inform people of something. However, graffiti is to some people a form of art, but to some a form of vandalism. And many graffitists choose to protect their identities and remain anonymous or to hinder prosecution.

 

With the commercialization of graffiti (and hip hop in general), in most cases, even with legally painted "graffiti" art, graffitists tend to choose anonymity. This may be attributed to various reasons or a combination of reasons. Graffiti still remains the one of four hip hop elements that is not considered "performance art" despite the image of the "singing and dancing star" that sells hip hop culture to the mainstream. Being a graphic form of art, it might also be said that many graffitists still fall in the category of the introverted archetypal artist.

 

Banksy is one of the world's most notorious and popular street artists who continues to remain faceless in today's society. He is known for his political, anti-war stencil art mainly in Bristol, England, but his work may be seen anywhere from Los Angeles to Palestine. In the UK, Banksy is the most recognizable icon for this cultural artistic movement and keeps his identity a secret to avoid arrest. Much of Banksy's artwork may be seen around the streets of London and surrounding suburbs, although he has painted pictures throughout the world, including the Middle East, where he has painted on Israel's controversial West Bank barrier with satirical images of life on the other side. One depicted a hole in the wall with an idyllic beach, while another shows a mountain landscape on the other side. A number of exhibitions also have taken place since 2000, and recent works of art have fetched vast sums of money. Banksy's art is a prime example of the classic controversy: vandalism vs. art. Art supporters endorse his work distributed in urban areas as pieces of art and some councils, such as Bristol and Islington, have officially protected them, while officials of other areas have deemed his work to be vandalism and have removed it.

 

Pixnit is another artist who chooses to keep her identity from the general public. Her work focuses on beauty and design aspects of graffiti as opposed to Banksy's anti-government shock value. Her paintings are often of flower designs above shops and stores in her local urban area of Cambridge, Massachusetts. Some store owners endorse her work and encourage others to do similar work as well. "One of the pieces was left up above Steve's Kitchen, because it looks pretty awesome"- Erin Scott, the manager of New England Comics in Allston, Massachusetts.

 

Graffiti artists may become offended if photographs of their art are published in a commercial context without their permission. In March 2020, the Finnish graffiti artist Psyke expressed his displeasure at the newspaper Ilta-Sanomat publishing a photograph of a Peugeot 208 in an article about new cars, with his graffiti prominently shown on the background. The artist claims he does not want his art being used in commercial context, not even if he were to receive compensation.

 

Territorial graffiti marks urban neighborhoods with tags and logos to differentiate certain groups from others. These images are meant to show outsiders a stern look at whose turf is whose. The subject matter of gang-related graffiti consists of cryptic symbols and initials strictly fashioned with unique calligraphies. Gang members use graffiti to designate membership throughout the gang, to differentiate rivals and associates and, most commonly, to mark borders which are both territorial and ideological.

 

Graffiti has been used as a means of advertising both legally and illegally. Bronx-based TATS CRU has made a name for themselves doing legal advertising campaigns for companies such as Coca-Cola, McDonald's, Toyota, and MTV. In the UK, Covent Garden's Boxfresh used stencil images of a Zapatista revolutionary in the hopes that cross referencing would promote their store.

 

Smirnoff hired artists to use reverse graffiti (the use of high pressure hoses to clean dirty surfaces to leave a clean image in the surrounding dirt) to increase awareness of their product.

 

Graffiti often has a reputation as part of a subculture that rebels against authority, although the considerations of the practitioners often diverge and can relate to a wide range of attitudes. It can express a political practice and can form just one tool in an array of resistance techniques. One early example includes the anarcho-punk band Crass, who conducted a campaign of stenciling anti-war, anarchist, feminist, and anti-consumerist messages throughout the London Underground system during the late 1970s and early 1980s. In Amsterdam graffiti was a major part of the punk scene. The city was covered with names such as "De Zoot", "Vendex", and "Dr Rat". To document the graffiti a punk magazine was started that was called Gallery Anus. So when hip hop came to Europe in the early 1980s there was already a vibrant graffiti culture.

 

The student protests and general strike of May 1968 saw Paris bedecked in revolutionary, anarchistic, and situationist slogans such as L'ennui est contre-révolutionnaire ("Boredom is counterrevolutionary") and Lisez moins, vivez plus ("Read less, live more"). While not exhaustive, the graffiti gave a sense of the 'millenarian' and rebellious spirit, tempered with a good deal of verbal wit, of the strikers.

 

I think graffiti writing is a way of defining what our generation is like. Excuse the French, we're not a bunch of p---- artists. Traditionally artists have been considered soft and mellow people, a little bit kooky. Maybe we're a little bit more like pirates that way. We defend our territory, whatever space we steal to paint on, we defend it fiercely.

 

The developments of graffiti art which took place in art galleries and colleges as well as "on the street" or "underground", contributed to the resurfacing in the 1990s of a far more overtly politicized art form in the subvertising, culture jamming, or tactical media movements. These movements or styles tend to classify the artists by their relationship to their social and economic contexts, since, in most countries, graffiti art remains illegal in many forms except when using non-permanent paint. Since the 1990s with the rise of Street Art, a growing number of artists are switching to non-permanent paints and non-traditional forms of painting.

 

Contemporary practitioners, accordingly, have varied and often conflicting practices. Some individuals, such as Alexander Brener, have used the medium to politicize other art forms, and have used the prison sentences enforced on them as a means of further protest. The practices of anonymous groups and individuals also vary widely, and practitioners by no means always agree with each other's practices. For example, the anti-capitalist art group the Space Hijackers did a piece in 2004 about the contradiction between the capitalistic elements of Banksy and his use of political imagery.

 

Berlin human rights activist Irmela Mensah-Schramm has received global media attention and numerous awards for her 35-year campaign of effacing neo-Nazi and other right-wing extremist graffiti throughout Germany, often by altering hate speech in humorous ways.

 

In Serbian capital, Belgrade, the graffiti depicting a uniformed former general of Serb army and war criminal, convicted at ICTY for war crimes and crimes against humanity, including genocide and ethnic cleansing in Bosnian War, Ratko Mladić, appeared in a military salute alongside the words "General, thank to your mother". Aleks Eror, Berlin-based journalist, explains how "veneration of historical and wartime figures" through street art is not a new phenomenon in the region of former Yugoslavia, and that "in most cases is firmly focused on the future, rather than retelling the past". Eror is not only analyst pointing to danger of such an expressions for the region's future. In a long expose on the subject of Bosnian genocide denial, at Balkan Diskurs magazine and multimedia platform website, Kristina Gadže and Taylor Whitsell referred to these experiences as a young generations' "cultural heritage", in which young are being exposed to celebration and affirmation of war-criminals as part of their "formal education" and "inheritance".

 

There are numerous examples of genocide denial through celebration and affirmation of war criminals throughout the region of Western Balkans inhabited by Serbs using this form of artistic expression. Several more of these graffiti are found in Serbian capital, and many more across Serbia and Bosnian and Herzegovinian administrative entity, Republika Srpska, which is the ethnic Serbian majority enclave. Critics point that Serbia as a state, is willing to defend the mural of convicted war criminal, and have no intention to react on cases of genocide denial, noting that Interior Minister of Serbia, Aleksandar Vulin decision to ban any gathering with an intent to remove the mural, with the deployment of riot police, sends the message of "tacit endorsement". Consequently, on 9 November 2021, Serbian heavy police in riot gear, with graffiti creators and their supporters, blocked the access to the mural to prevent human rights groups and other activists to paint over it and mark the International Day Against Fascism and Antisemitism in that way, and even arrested two civic activist for throwing eggs at the graffiti.

 

Graffiti may also be used as an offensive expression. This form of graffiti may be difficult to identify, as it is mostly removed by the local authority (as councils which have adopted strategies of criminalization also strive to remove graffiti quickly). Therefore, existing racist graffiti is mostly more subtle and at first sight, not easily recognized as "racist". It can then be understood only if one knows the relevant "local code" (social, historical, political, temporal, and spatial), which is seen as heteroglot and thus a 'unique set of conditions' in a cultural context.

 

A spatial code for example, could be that there is a certain youth group in an area that is engaging heavily in racist activities. So, for residents (knowing the local code), a graffiti containing only the name or abbreviation of this gang already is a racist expression, reminding the offended people of their gang activities. Also a graffiti is in most cases, the herald of more serious criminal activity to come. A person who does not know these gang activities would not be able to recognize the meaning of this graffiti. Also if a tag of this youth group or gang is placed on a building occupied by asylum seekers, for example, its racist character is even stronger.

By making the graffiti less explicit (as adapted to social and legal constraints), these drawings are less likely to be removed, but do not lose their threatening and offensive character.

 

Elsewhere, activists in Russia have used painted caricatures of local officials with their mouths as potholes, to show their anger about the poor state of the roads. In Manchester, England, a graffitists painted obscene images around potholes, which often resulted in them being repaired within 48 hours.

 

In the early 1980s, the first art galleries to show graffitists to the public were Fashion Moda in the Bronx, Now Gallery and Fun Gallery, both in the East Village, Manhattan.

 

A 2006 exhibition at the Brooklyn Museum displayed graffiti as an art form that began in New York's outer boroughs and reached great heights in the early 1980s with the work of Crash, Lee, Daze, Keith Haring, and Jean-Michel Basquiat. It displayed 22 works by New York graffitists, including Crash, Daze, and Lady Pink. In an article about the exhibition in the magazine Time Out, curator Charlotta Kotik said that she hoped the exhibition would cause viewers to rethink their assumptions about graffiti.

 

From the 1970s onwards, Burhan Doğançay photographed urban walls all over the world; these he then archived for use as sources of inspiration for his painterly works. The project today known as "Walls of the World" grew beyond even his own expectations and comprises about 30,000 individual images. It spans a period of 40 years across five continents and 114 countries. In 1982, photographs from this project comprised a one-man exhibition titled "Les murs murmurent, ils crient, ils chantent ..." (The walls whisper, shout and sing ...) at the Centre Georges Pompidou in Paris.

 

In Australia, art historians have judged some local graffiti of sufficient creative merit to rank them firmly within the arts. Oxford University Press's art history text Australian Painting 1788–2000 concludes with a long discussion of graffiti's key place within contemporary visual culture, including the work of several Australian practitioners.

 

Between March and April 2009, 150 artists exhibited 300 pieces of graffiti at the Grand Palais in Paris.

 

Spray paint has many negative environmental effects. The paint contains toxic chemicals, and the can uses volatile hydrocarbon gases to spray the paint onto a surface.

 

Volatile organic compound (VOC) leads to ground level ozone formation and most of graffiti related emissions are VOCs. A 2010 paper estimates 4,862 tons of VOCs were released in the United States in activities related to graffiti.

  

In China, Mao Zedong in the 1920s used revolutionary slogans and paintings in public places to galvanize the country's communist movement.

 

Based on different national conditions, many people believe that China's attitude towards Graffiti is fierce, but in fact, according to Lance Crayon in his film Spray Paint Beijing: Graffiti in the Capital of China, Graffiti is generally accepted in Beijing, with artists not seeing much police interference. Political and religiously sensitive graffiti, however, is not allowed.

 

In Hong Kong, Tsang Tsou Choi was known as the King of Kowloon for his calligraphy graffiti over many years, in which he claimed ownership of the area. Now some of his work is preserved officially.

 

In Taiwan, the government has made some concessions to graffitists. Since 2005 they have been allowed to freely display their work along some sections of riverside retaining walls in designated "Graffiti Zones". From 2007, Taipei's department of cultural affairs also began permitting graffiti on fences around major public construction sites. Department head Yong-ping Lee (李永萍) stated, "We will promote graffiti starting with the public sector, and then later in the private sector too. It's our goal to beautify the city with graffiti". The government later helped organize a graffiti contest in Ximending, a popular shopping district. graffitists caught working outside of these designated areas still face fines up to NT$6,000 under a department of environmental protection regulation. However, Taiwanese authorities can be relatively lenient, one veteran police officer stating anonymously, "Unless someone complains about vandalism, we won't get involved. We don't go after it proactively."

 

In 1993, after several expensive cars in Singapore were spray-painted, the police arrested a student from the Singapore American School, Michael P. Fay, questioned him, and subsequently charged him with vandalism. Fay pleaded guilty to vandalizing a car in addition to stealing road signs. Under the 1966 Vandalism Act of Singapore, originally passed to curb the spread of communist graffiti in Singapore, the court sentenced him to four months in jail, a fine of S$3,500 (US$2,233), and a caning. The New York Times ran several editorials and op-eds that condemned the punishment and called on the American public to flood the Singaporean embassy with protests. Although the Singapore government received many calls for clemency, Fay's caning took place in Singapore on 5 May 1994. Fay had originally received a sentence of six strokes of the cane, but the presiding president of Singapore, Ong Teng Cheong, agreed to reduce his caning sentence to four lashes.

 

In South Korea, Park Jung-soo was fined two million South Korean won by the Seoul Central District Court for spray-painting a rat on posters of the G-20 Summit a few days before the event in November 2011. Park alleged that the initial in "G-20" sounds like the Korean word for "rat", but Korean government prosecutors alleged that Park was making a derogatory statement about the president of South Korea, Lee Myung-bak, the host of the summit. This case led to public outcry and debate on the lack of government tolerance and in support of freedom of expression. The court ruled that the painting, "an ominous creature like a rat" amounts to "an organized criminal activity" and upheld the fine while denying the prosecution's request for imprisonment for Park.

 

In Europe, community cleaning squads have responded to graffiti, in some cases with reckless abandon, as when in 1992 in France a local Scout group, attempting to remove modern graffiti, damaged two prehistoric paintings of bison in the Cave of Mayrière supérieure near the French village of Bruniquel in Tarn-et-Garonne, earning them the 1992 Ig Nobel Prize in archeology.

 

In September 2006, the European Parliament directed the European Commission to create urban environment policies to prevent and eliminate dirt, litter, graffiti, animal excrement, and excessive noise from domestic and vehicular music systems in European cities, along with other concerns over urban life.

 

In Budapest, Hungary, both a city-backed movement called I Love Budapest and a special police division tackle the problem, including the provision of approved areas.

 

The Anti-social Behaviour Act 2003 became Britain's latest anti-graffiti legislation. In August 2004, the Keep Britain Tidy campaign issued a press release calling for zero tolerance of graffiti and supporting proposals such as issuing "on the spot" fines to graffiti offenders and banning the sale of aerosol paint to anyone under the age of 16. The press release also condemned the use of graffiti images in advertising and in music videos, arguing that real-world experience of graffiti stood far removed from its often-portrayed "cool" or "edgy'" image.

 

To back the campaign, 123 Members of Parliament (MPs) (including then Prime Minister Tony Blair), signed a charter which stated: "Graffiti is not art, it's crime. On behalf of my constituents, I will do all I can to rid our community of this problem."

 

In the UK, city councils have the power to take action against the owner of any property that has been defaced under the Anti-social Behaviour Act 2003 (as amended by the Clean Neighbourhoods and Environment Act 2005) or, in certain cases, the Highways Act. This is often used against owners of property that are complacent in allowing protective boards to be defaced so long as the property is not damaged.

 

In July 2008, a conspiracy charge was used to convict graffitists for the first time. After a three-month police surveillance operation, nine members of the DPM crew were convicted of conspiracy to commit criminal damage costing at least £1 million. Five of them received prison sentences, ranging from eighteen months to two years. The unprecedented scale of the investigation and the severity of the sentences rekindled public debate over whether graffiti should be considered art or crime.

 

Some councils, like those of Stroud and Loerrach, provide approved areas in the town where graffitists can showcase their talents, including underpasses, car parks, and walls that might otherwise prove a target for the "spray and run".

 

Graffiti Tunnel, University of Sydney at Camperdown (2009)

In an effort to reduce vandalism, many cities in Australia have designated walls or areas exclusively for use by graffitists. One early example is the "Graffiti Tunnel" located at the Camperdown Campus of the University of Sydney, which is available for use by any student at the university to tag, advertise, poster, and paint. Advocates of this idea suggest that this discourages petty vandalism yet encourages artists to take their time and produce great art, without worry of being caught or arrested for vandalism or trespassing.[108][109] Others disagree with this approach, arguing that the presence of legal graffiti walls does not demonstrably reduce illegal graffiti elsewhere. Some local government areas throughout Australia have introduced "anti-graffiti squads", who clean graffiti in the area, and such crews as BCW (Buffers Can't Win) have taken steps to keep one step ahead of local graffiti cleaners.

 

Many state governments have banned the sale or possession of spray paint to those under the age of 18 (age of majority). However, a number of local governments in Victoria have taken steps to recognize the cultural heritage value of some examples of graffiti, such as prominent political graffiti. Tough new graffiti laws have been introduced in Australia with fines of up to A$26,000 and two years in prison.

 

Melbourne is a prominent graffiti city of Australia with many of its lanes being tourist attractions, such as Hosier Lane in particular, a popular destination for photographers, wedding photography, and backdrops for corporate print advertising. The Lonely Planet travel guide cites Melbourne's street as a major attraction. All forms of graffiti, including sticker art, poster, stencil art, and wheatpasting, can be found in many places throughout the city. Prominent street art precincts include; Fitzroy, Collingwood, Northcote, Brunswick, St. Kilda, and the CBD, where stencil and sticker art is prominent. As one moves farther away from the city, mostly along suburban train lines, graffiti tags become more prominent. Many international artists such as Banksy have left their work in Melbourne and in early 2008 a perspex screen was installed to prevent a Banksy stencil art piece from being destroyed, it has survived since 2003 through the respect of local street artists avoiding posting over it, although it has recently had paint tipped over it.

 

In February 2008 Helen Clark, the New Zealand prime minister at that time, announced a government crackdown on tagging and other forms of graffiti vandalism, describing it as a destructive crime representing an invasion of public and private property. New legislation subsequently adopted included a ban on the sale of paint spray cans to persons under 18 and increases in maximum fines for the offence from NZ$200 to NZ$2,000 or extended community service. The issue of tagging become a widely debated one following an incident in Auckland during January 2008 in which a middle-aged property owner stabbed one of two teenage taggers to death and was subsequently convicted of manslaughter.

 

Graffiti databases have increased in the past decade because they allow vandalism incidents to be fully documented against an offender and help the police and prosecution charge and prosecute offenders for multiple counts of vandalism. They also provide law enforcement the ability to rapidly search for an offender's moniker or tag in a simple, effective, and comprehensive way. These systems can also help track costs of damage to a city to help allocate an anti-graffiti budget. The theory is that when an offender is caught putting up graffiti, they are not just charged with one count of vandalism; they can be held accountable for all the other damage for which they are responsible. This has two main benefits for law enforcement. One, it sends a signal to the offenders that their vandalism is being tracked. Two, a city can seek restitution from offenders for all the damage that they have committed, not merely a single incident. These systems give law enforcement personnel real-time, street-level intelligence that allows them not only to focus on the worst graffiti offenders and their damage, but also to monitor potential gang violence that is associated with the graffiti.

 

Many restrictions of civil gang injunctions are designed to help address and protect the physical environment and limit graffiti. Provisions of gang injunctions include things such as restricting the possession of marker pens, spray paint cans, or other sharp objects capable of defacing private or public property; spray painting, or marking with marker pens, scratching, applying stickers, or otherwise applying graffiti on any public or private property, including, but not limited to the street, alley, residences, block walls, and fences, vehicles or any other real or personal property. Some injunctions contain wording that restricts damaging or vandalizing both public and private property, including but not limited to any vehicle, light fixture, door, fence, wall, gate, window, building, street sign, utility box, telephone box, tree, or power pole.

 

To help address many of these issues, many local jurisdictions have set up graffiti abatement hotlines, where citizens can call in and report vandalism and have it removed. San Diego's hotline receives more than 5,000 calls per year, in addition to reporting the graffiti, callers can learn more about prevention. One of the complaints about these hotlines is the response time; there is often a lag time between a property owner calling about the graffiti and its removal. The length of delay should be a consideration for any jurisdiction planning on operating a hotline. Local jurisdictions must convince the callers that their complaint of vandalism will be a priority and cleaned off right away. If the jurisdiction does not have the resources to respond to complaints in a timely manner, the value of the hotline diminishes. Crews must be able to respond to individual service calls made to the graffiti hotline as well as focus on cleanup near schools, parks, and major intersections and transit routes to have the biggest impact. Some cities offer a reward for information leading to the arrest and prosecution of suspects for tagging or graffiti related vandalism. The amount of the reward is based on the information provided, and the action taken.

 

When police obtain search warrants in connection with a vandalism investigation, they are often seeking judicial approval to look for items such as cans of spray paint and nozzles from other kinds of aerosol sprays; etching tools, or other sharp or pointed objects, which could be used to etch or scratch glass and other hard surfaces; permanent marking pens, markers, or paint sticks; evidence of membership or affiliation with any gang or tagging crew; paraphernalia including any reference to "(tagger's name)"; any drawings, writing, objects, or graffiti depicting taggers' names, initials, logos, monikers, slogans, or any mention of tagging crew membership; and any newspaper clippings relating to graffiti crime.

Carte de visite of Hiram B. Banks by Miller of Boston, Mass. They were three brothers committed to fighting for Union and freedom. All were sons of a hard-working textile mill foreman who toiled for a better life for his family. The oldest son, Nathaniel, worked in the mills as a bobbin boy and eventually became a state governor. The next in line, Gardner, raised a company and rose to command a regiment. The third and youngest, the subject of this sketch, was Hiram, who poured his heart and soul into the war—and did not live to see the end. He is pictured here.

 

These were the Banks brothers of Massachusetts. Nathaniel Prentice Banks (1816-1894), the most successful of the trio, was one of President Abraham Lincoln's political generals. Though untrained in the military arts, Nathaniel excelled in making government work. His lackluster performance as a general overshadowed his stellar career as Massachusetts governor and in the U.S. Congress, not to mention his very American rags to riches story.

 

Gardner Banks (1830-1871) started his war service in the 16th Massachusetts Infantry as captain of Company H and ended his service as colonel in September 1863 when he was forced to resign due to disability.

 

Gardner commanded the regiment at the Second Battle of Bull Run on Aug. 29, 1862. His brother Hiram, a second lieutenant in Company K, was standing by his side during the thick of the action when a bullet struck. Hiram was dead at about age 29.

 

A memorial in the Boston Post on Sept. 4, 1862, paid a tribute to Hiram's memory:

 

Lieut. Hiram B. Banks, of the Mass. 16th, reported killed in one of the last engagements, was a young man of fine abilities, and possessed of firm and inflexible principles. In a letter written to an intimate friend but a few days previous to his death, when reviewing the horrors of this war, and the many trials and severe labors which the soldier is compelled to undergo, he stated that so long as his life was spared, and this war should continue, he would be found fighting for the cause he was engaged in. In a previous letter to the same friend in answer to some enquiries about his opinion regarding certain movements, and affecting his superior officers, he said he felt it was his only duty to obey his orders, and beyond that he could not pretend to say. Peace to his ashes. A noble soul has gone to rest, and many a silent tear will be shed to his memory by those who knew him as well as did the writer of this article.

 

W.

 

Researching the life and military service of this soldier is currently in progress. If you have any information to share, including letters, journals, and other personal and public documents, please contact me.

 

I encourage you to use this image for educational purposes only. However, please ask for permission.

HAPPY 4th. OF JULY, 2016 – Happy Birthday to the United States of America.

 

HAPPY ANNIVERSARY AMERICA

May God continue to Bless America, and WE THE PEOPLE!

 

JULY 4TH. 1776

 

It doesn't seem like a very long ago in the history of the world. But this is the only country on planet earth to have ever been founded on Jesus Christ, and the furtherance of his gospel message.

 

That God was in Christ, not counting men’s sins against them. Jesus gave his very life and bled and died the death that you and I deserved to die. He took our sins upon himself. So that through faith in Him we might become the righteousness of God himself.

 

What’s required of us to receive all that he came to give? Faith in his finished work for us, on the cross, his burial and resurrected life. Because people, none of this is about us. Either what we’ve done, or are not doing. Because we could not keep the law of Moses, and nobody but Jesus ever did. We were in fact law breakers, not law keepers. But we can receive the gift of everlasting life, the forgiveness of sins forever, and His righteousness if we but place saving faith in his finished work for us. Jesus cried out from the cross, “It’s finished”. The price had been paid, for all of man’s sins. The only sin left is the sin of unbelief in Jesus.

 

This is the gospel that saves, through the resurrected Life of Jesus the Christ.

 

1 Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

 

3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Peter, and then to the Twelve. 6 After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born. (1 Corinthians 15:1-8)

 

So salvation can be yours. You can receive the peace of God that passes all understanding, simply by coming to faith in the faith one, who said; Never will I leave you, never will I forsake you! He will come to live his life, his indestructible life in you. And you will become the very righteousness of God himself. Because:

 

16 So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. 17 Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come! 18 All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: 19 that God was reconciling the world to himself in Christ, not counting men's sins against them. And he has committed to us the message of reconciliation. 20 We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God. 21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. (2 Corinthians 5:18-21)

 

13 Since that time he waits for his enemies to be made his footstool,

14 because by one sacrifice he has made perfect forever those who are being made holy.

15The Holy Spirit also testifies to us about this. First he says:

 

16 "This is the covenant I will make with them

after that time, says the Lord.

I will put my laws in their hearts,

and I will write them on their minds. 17 Then he adds:

 

“THEIR SINS AND LAWLESS ACTS

I WILL REMEMBER NO MORE.

 

18 AND WHERE THESE HAVE BEEN FORGIVEN, (NOT WILL BE)

THERE IS NO LONGER ANY SACRIFICE FOR SIN.

 

19 Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, 20 by a new and living way opened for us through the curtain, that is, his body, 21 and since we have a great priest over the house of God, 22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. 23 Let us hold unswervingly to the hope we profess, for he who promised is faithful. 24 And let us consider how we may spur one another on toward love and good deeds. 25 Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another--and all the more as you see the Day approaching.

 

26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 29 How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? 30 For we know him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge his people. 31 It is a dreadful thing to fall into the hands of the living God. (Hebrews 10:13-31)

 

What are people sinning against? The knowledge of truth just a few verses above. That Jesus HAS taken our sins away. No, we don’t get forgiven, we were born forgiven. Because Jesus died for the sins of the whole world thousands of years before any of us were every born. So that is an accomplished fact. Stop sinning against that truth. Stop asking for what in him you’ve already been given. Faith is the only thing that pleases God, so it’s about time people started acting like they had some faith.

 

So faith say’s THANK YOU JESUS, FOR ALL YOU’VE DONE FOR ME! Is that something you can do? Can you give thanks to Jesus for what we have all received in him, if in fact we truly are in him?

 

Thank you Jesus for your forgiveness and everlasting life, and the gift of your righteousness because I’ve none of my own. And thank you for America, a place where we can worship you without fear of punishment.

 

GOD BLESS EVERYONE WHO BELONGS TO HIM, AND GOD CONTINUE TO BLESS AMERICA AND ALL HER PEOPLE THAT LOVE GOD, AND WHO’VE BEEN CALLED ACCORDING TO HIS PURPOSE. AMEN.

 

------------------------ JESUS ✝️ SAVES -------------------------

 

Grace and Peace to you from God our Father in the Lord Jesus Christ, FOREVER! Through Faith in Jesus!

 

10 The thief comes only to STEAL and KILL and DESTROY; I have come that they may have LIFE, and have it to the FULL. (John 10:10)

 

Jesus came to bring spiritual LIFE to the spiritually dead and set the captives FREE! FREE from RELIGION, ERROR and outright LIES, so they might serve THE LIVING GOD! In SPIRIT and in TRUTH!

 

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This is a long-short report on the feast of the Three Brothers Martyrs Saints Alfio, Filadelfo and Cirino, that the town of Saint Alfio (Sicily) is dedicating the first Sunday in May to its Three Patron Saints.

On Sunday the Feast is celebrated at 10.00 with a sung Mass in the Mother Church, at 15:00 preparations begin to go down the statues of the Saints on float. At 16.00 the float looks out from the main door of the Mother Church where starts a joyful sound of bells toghether a spectacular shoot of bombs and a spontaneous chorus of faithfuls who perform the anthem of the Three Saints, the famous "Sung".

Subsequently, the float travels the streets of the town of Saint Alfio, accompanied in procession from the large crowd of faithful, to return to the mother church.

    

Well, I've committed to it. 365 Breakfasts.

 

The Challenge: Variety, speed & discretion. Probably 40% of my breakfasts will be in restaurants, and I can't be going in with tripods, light stands, etc. (which is what I do when working as a food photographer).

 

So I made this morning's quiet breakfast at home a test case. I used one light, the FL-50R at 10 or 11 o'clock on its little foot, with a Lumiquest Lightbox III, and a 12-inch silver reflector opposite.

 

Camera:Olympus E-3

Exposure:0.008 sec (1/125)

Aperture:f/5.6

Focal Length:50 mm

ISO Speed:400

Exposure Bias:0/10 EV

Flash:Flash fired

 

I eat the other 60% of breakfasts at home, and it's usually the same--two eggs and two slices of bacon. So when time permits, I will be experimenting with different recipes--eggs benedict, pancakes, waffles, various muffins. But also presentation--plates, garnishes, props.

 

If I learn to take consistently excellent photos of a meal, while working with limited time and equipment, it will be worth the effort.

 

Fried eggs with steak seasoning.

At the beginning of the Vietnam War, there was little interest in a dedicated counterinsurgency (COIN) aircraft. The USAF was too committed to an all-jet, nuclear-capable force, while the US Army was satisfied with its helicopter fleet; the Navy concentrated on its carriers, and while the Marines were mildly interested, they lacked funding.

 

Vietnam was to change that. Horrendous losses among US Army UH-1s was to lead to a rethinking of helicopter doctrine, and pointed up the lack of a dedicated COIN aircraft. The USAF found itself depending on World War II-era A-26K Invaders, former US Navy A-1 Skyraiders, and converted trainers like the T-28 Trojan. The USAF also found itself in the market for a better forward air control (FAC) aircraft, due to the high loss rate of its O-1 Birddogs and O-2 Skymasters. Finally, the US Navy needed something to better cover its Mobile River Force units in the Mekong Delta, which could not always depend on USAF air support. In 1963, all three services issued a requirement for a new light design capable of performing as both a COIN and FAC aircraft. North American's NA-300 was selected in 1964 and designated OV-10A Bronco.

 

The OV-10 design drew heavily on independent research done at the China Lake research establishment, which in turn was inspired by the World War II P-38 Lightning fighter. The P-38 used a central "gondola" fuselage to concentrate all of its firepower along the centerline, which made for better accuracy; the OV-10 would do the same. As in the P-38, the engines were contained in twin booms that stretched back to the tail. The Bronco's four machine gun armament was placed in sponsons on either side of the fuselage, while ordnance was carried beneath the sponsons. To satisfy the USAF's requirements for a FAC aircraft, the two-man crew flew underneath a large, spacious canopy that gave them superb visibility. Because the Marines wanted an aircraft that could carry a Recon team, the fuselage was extended and, if the rear seat was removed, five paratroopers could be squeezed into the back, or two stretchers.

 

When the OV-10 arrived in Vietnam in 1968, there was a fear that the Bronco would be the jack of all trades and master of none. In fact, it proved to be excellent in all of its roles. As a FAC, it was a huge improvement over the slower O-1 and O-2; as a COIN aircraft, it was also a good aircraft, though it could not carry the same amount of ordnance as an A-1. The Navy equipped one squadron with OV-10As as VAL-4--nicknamed the "Black Ponies" for their dark green camouflage--and these were used extensively over the Mekong Delta. There were problems with the design: the airframe was actually too heavy for the engines, which left it underpowered, and ditching was invariably fatal for the pilot, as his seat tended to hurl forward into the instrument panel. Nonetheless, the Bronco turned in a sterling performance in Southeast Asia.

 

Though the Navy transferred its surviving Black Ponies to the Marines after the end of American involvement in Vietnam, the USAF and Marines would keep theirs for the next 20 years. For the 1970s and 1980s, the OV-10 replaced all other FAC designs in USAF service, aside from a handful of OA-37B Dragonfly squadrons. The Marines also kept their OV-10s and further refined the design by adding all-weather capability in the long-nosed OV-10D variant.

 

By the First Gulf War in 1991, the OV-10 was starting to show its age. The USAF began retiring its fleet even before Desert Storm; the Bronco was considered to be too slow to survive a modern air defense environment. Though the Marines used some of their OV-10Ds, the loss of two aircraft also led the USMC to retire their Broncos after war's end. Both services chose jets as replacements--the USAF with modified OA-10A Thunderbolt IIs, and the Marines with two-seat all-weather F/A-18Ds.

 

OV-10s were also a mild export success, going to seven other countries, mainly in the COIN role. Most have since been retired in favor of newer designs, though the Philippines still has a large and active OV-10 force. The type enjoyed a brief renaissance in 2015 when two former Marine OV-10Ds were taken up by the USAF for use against ISIS forces in Iraq, to see if the design was still viable. Though the OV-10s performed well, the USAF is not likely to put it back into production. 360 were built, and at least 25 are on display in museums aside from the aircraft that are still operational.

 

There's a little mystery behind this aircraft. There was only one OV-10A with 4643 in its tail number--67-14643. However, according to some reports, 67-14643 was shot down over South Vietnam in 1972. However, that's a bit strange...since Dad took this picture of 67-14643 at Ramstein in 1978. Either the reports are wrong, or the USAF renumbered one of its OV-10s. According to another online database, however, 67-14643 survived its Vietnam service, was assigned to the 601st Tactical Air Control Wing at Sembach, West Germany, and remained there until the USAF began retiring the Bronco in the late 1980s. It was then supplied to Colombia as FAC2214, and it served in the Fuerza Aerea Colombiana until 2015, when it was retired for good. 67-14643/FAC2214 then was placed on display as a gate guard, so it's still around...assuming that it wasn't lost in Vietnam in 1972!

 

Whatever the case, when Dad snapped this picture, the European-based OV-10 squadrons of the 601st TACW were just beginning to switch to the low-visibility Europe One camouflage from the overall light gray used by the FAC community over Vietnam. 67-14643 was still gray in 1978.

Stockwell.

Samuel Stockwell purchased an 80 acre section of land here in January 1853 for £140. Some of this land was subdivided by Samuel Stockwell in 1856 to create a private town. He sadly committed suicide in 1870. His neighbours the MacAskills heard the shots. The town school opened in 1867 and it became a state school in 1875 with the current building erected a few years after that around 1880. The Stockwell School closed in 1971 and became a private residence. It is interesting as the school room was left with protruding bluestones ready to add another classroom which was obviously never required. Although there were English and Scottish settlers here the majority were soon of German background. A Lutheran church was built in Stockwell in 1863 with an

adjoining cemetery. As this was the only cemetery in the town it has a few burials of people with English sounding names – Barrett, Chapman, Holmes, McRostie, Watts etc. Among the early German settlers were Johann Fiedler and his wife Maria and Carl Klinger and his wife Anna. Johann Meier also bought a block from Stockwell in 1854 and built a cottage, made of pine and pug. The 1863 church was replaced with the current church in 1904. It was built by stone mason Gerhardt Johanssen. Like many Barossa Valley Lutheran churches a tower with a witch’s hat type spire was added some years later in 1929. As the early settlers here grew grain a flour mill was operating by 1856 by owner George Tobitt who spent £4,000 on buying the land and erecting the mill. He married a German girl named Wilhelmina Wetzel in 1856 typifying the English and German liaison in this small town. Tobitt was a clever businessman and was selling his SA flour in Melbourne by 1857 but alas he was bankrupt in 1858! He somehow re-acquired his mill and continued as a miller. When George Tobitt died in 1859 the mill was paying investors a handsome dividend. The mill was being leased by 1862 by Mr Klewitz and flour was being carted down to Blanchetown and the Murray areas. The mill had many operators over the years until it was sold again in 1889. The old 1856 mill was modernised in 1890 with a roller mill driven by steam with water from the creek. This modernisation required a high chimney to produce the steam. The slate roof was replaced with iron in 1909 by Mr Boer and sons who were the owners of the mill from 1896 to 1951 when it was sold to Laucke millers. A few remnants of the old flourmill still stand in Stockwell as a reminder of the grain growing rather than vine growing days of the Valley. It is probably the only flourmill with a tall chimney stack left in the Barossa Valley from the 19th century. It survived without a fire and kept milling grain until the 1960s. Near the flour mill the Stockwell Hotel was established in 1857 and still operates. It is near the old general store built around 1860 is now the Post Office. Further along the street is the original stone 1880s Post Office which is now a residence and the galvanised iron Institute which opened in Stockwell in 1911 and is still the public hall. The town got a railway siding when the Nuriootpa to Truro railway spur line was opened in 1917. Stockwell still has a hotel and grain silos in what were the railway yards although there is no longer a railway station there. The pretty little village has some fine old cottages.

 

Stagecoach have committed 50 buses to the Open Championship at Muirfield. Large fields are used as car parks and Stagecoach provide the shuttle service to Muirfield . In addition Drem Station car park becomes a bus station for the week of the event. The operation seems to run very smoothly with all the Stagecoach staff in good spirits and even the odd barbecue set up for lunch ( a few of the drivers had singed eyebrows) Stagecoach seem to rise to these occasions and the old Olympians sounded great even the scruffy ones. Well done Stagecoach .

Royal Marines Winter Deployment 2022

 

hore Reconnaissance Team (SRT) from 30 Commando’s Surveillance and Reconnaissance Squadron (SRS) conducting beach surveys to and live firing during Winter Deployment 22.

 

SRT carried out a covert swim insertion from ship to shore utilising the Inflatable Raiding Craft (IRC) to carry out critical beach reconnaissance deep inside the Arctic Circle.

 

The team then conducted live break contact drills once ashore on the beaches of Ramsund. These drills enable the small teams to disengage rapidly from enemy forces and regain their covert posture. Royal Marines have deployed to Northern Norway to carry out their annual winter deployment in the Arctic Circle.

 

Commandos will refresh skills in surviving, moving, and fighting across the ice.

 

This year, Royal Navy ships will join Royal Marines for the large-scale NATO exercise Cold Response 22.

 

This takes place in March and April with 28 nations and a total of 35,000 troops already committed to attending the exercise.

 

Photos: PO Phot Si Ethell

Freeing God’s Slaves: The Emperor Wears No Clothes ~

“Is anything god’s work? God doesn’t do any work – he just gets his peasants to do it for him.”

- Wonder Boy, Aged 8

 

Humans (domesticated primates) have long been trained to worship externalised gods – a dangerous addiction humankind has carried forth from its primat-ive childhood; a merely imagined need that usually serves to only impede progressive change and unfolding evolution. Protective and instructive deities are nothing more nor less than the parent figures all children crave. All wise kids eventually learn that obeying the often arbitrary dictates of others who are actually just overblown, overgrown, adulterated children is a dumb idea.

 

Respect must be earned. Most elders in modern societies have far less of value to impart to subsequent generations than did their more ‘primitive’ tribal counterparts. Many older people are the same simpletons and ignoramuses they were when they were young. Those who claim to be today’s authority figures are almost all control freaks at best, and clinical psychopaths at worst. Almost all conspire to fatten themselves on poisonous excesses at the expense of the ecosystem that truly nourishes their children; mindlessly slaving away at tasks which destroy the planet and alienate them from their loved ones, with the idiot excuse that they’re ‘supporting their families’.

 

In the modern world ‘bosses’ are actually parasites, sucking life from the host of workers who labour under their dictates. CEOs are nothing more than common enemy overlords. The further up the ‘ladder of success’ one progresses, the more excesses and crimes of omission are committed. And everyone who toils on that ladder is equally culpable, supporting and maintaining a loathsome system with their precious time and effort.

 

Many ‘bosses’ earn fantastically higher wages than those who toil at much harder jobs – as intrinsically unfair, untrue and unjust as any racist dictate of classic caste or class systems. Those who crave power are those who deserve it the least. Anyone who sucks and arse-kisses their way up the totem pole is best pitied and avoided – not praised. Independent contractors and others who are their own bosses are the freest workers in the modern feudal wage slave era.

 

Those who remain inside institutions beyond their maturity are insecure timeservers who are happiest locked inside a comfortably familiar prison. Anyone with a PhD is automatically suspect as an institutionalised ignoramus. Most are overeducated buffoons who never realised that throwing away all the best years of their lives to conform and confirm the lies and misapprehensions of other fossilised brainwashed academics is a stupid idea. Most are just insecure kiddies afraid of stepping out into the great wide world – afraid of nature and their own unexamined nature; afraid of their own shadow.

 

Most people are carefully convinced by society to show more respect – and give more money – to a domesticated primate with the word ‘doctor’ (or some other aggrandising title) in front of their name than to anyone else. We’re trained to think that the work done by someone who has spent many years ‘studying’ is somehow more worthwhile – and worth more – than work that’s considered more ‘common’, such as planting and nurturing trees, growing organic food, building homes or educating young children. We’re entrained to believe that one person’s time can be worth more than another’s.

 

A cogent way to remove this classic conditioning can be to avoid calling anyone ‘sir’, ‘doctor’ or (heaven forfend) reverend. Such aggrandising titles are far too damaging for any egocentric wannabe leader to hear and only serve to establish subservience. If you always refer to so-called doctors as ‘docturds’, and discourage anyone from trusting the words of such moneygrubbing, authoritarian, self-inflating egotists, you can train yourself to stop supporting an intrinsically unethical system. Avoid using made-up titles entirely; why not simply call a person by their name?

 

Almost all docturds are only in it for the money – shamelessly rorting medical insurance systems to squeeze every drop from society. The rest is hopeful confabulation on the part of their desperate victims. In most cases, people actually heal themselves (there are exceptions – see below).

 

They target the most helpless and vulnerable groups of humankind above others, foisting their theoretical practices on women and children in particular. Female humans are thoroughly entrained to entrust their bodies (and minds) to paternalistic authority figures. From a very young age they’re taught to visit docturds regularly, and to trust them with every intimate detail of their lives. Women (in particular) are trained to have ‘regular tests’ for ‘abnormalities’ – tests which actually cause the very ‘abnormalities’ they purportedly search for – and to enrich the coffers of white coated professionals with ‘preventative’ and ‘elective’ surgery and toxic chemical intervention. Pap smears, mammography and the treatment of ‘abnormal’ cells produce more false positives (fake results) than accurate ones and the docturds and their pathological host of pathologists apologise all the way to the bank after each mistimed misstep and misanthropic mistake.

 

‘You know them by their fruits’ – and most of the fruits of ‘medical professionals’ are rotten and poisonous. More people die from medical (t)errors than from any other cause. Pill-pushing salesmen for chemical industries deserve the OPPOSITE to respect, as do ‘scientists’ who lend their time to the industrious military establishment, or to corporations of ignorant savages who randomly interfere with healthy biological processes to make money from poisoning the food chain and planetary ecosystem with pesticides or genetically modified ‘products’.

 

Surely we all know better than to show any respect to banksters by now. The most lame offenders of all are probably so-called ‘economists’ who peddle a pseudoscience that every taxpayer is brainwashed into believing, even though their ‘forecasts’ are even less accurate than those of the average 20th Century weatherman. So-called news reports overflow with their senseless, tedious effluvia, drowning out any meaningful news or information beneath their hazy bullshit and babble.

 

The biggest (and potentially most dangerous) liars of all are ‘religious’ people – conmen and women who peddle superstitious pernicious sexism, racism and utter bald faced balderdash to the most ignorant and insecure people on the planet, offering filthy lies to those suffering from the greatest terror on Earth – the fear of death; just like docturds.

 

Those who profit from other people’s misery deserve no respect whatsoever.

 

photo Motive is everything

  

This writer now observes the world from a remote forest, but once lived directly opposite the medical school of a major metropolitan university, with the opportunity to meet many up and coming young docturds. Whenever the chance arrived to converse with a medical student in private I asked each of them the same innocuous question; ‘Why did you decide to become a medical professional?’

 

Over the course of several years literally scores of these young professionals had the same opportunity to present their case. Not a single one replied; ‘Because I wanted to help the sick’ or ‘to be a healer.’ Not one claimed to have a particular interest in anatomy or biology. None even bothered to feign any real interest in medicine. Without exception their replies were almost identical; “Well, I was going to be a lawyer but my mother/father thought there’d be more money in medicine.’

 

When I asked if they’d taken the Hippocratic Oath (which simply requires medical practitioners to ‘do no harm’ and to help the sick and suffering regardless of payment), they all simply stared at me with an expression that seemed to say, ‘Are you really that naïve?” I never allow a docturd to come anywhere near me. I’ve set my own bones, healed internal bleeding and cancerous conditions without subjecting myself to their ignorant meddling (and am still alive and healthy as a result).

 

Surgeons who capably repair damaged individuals and those who genuinely care for and look after the sick and injured – like nurses – naturally deserve respect. But most docturds are self aggrandising arseholes at best, and outright dangerous nincompoops at worst. Few include things like diet and lifestyle in their diagnoses and routinely prescribe inappropriate but profitable poisons to desperate people.

 

Those who profit from people’s misery are nothing short of despicable.

 

Like many or most purveyors of ‘professionalism’ a large number cheated their way through school. They don’t deserve your trust or respect. Don’t take my word for it. Just ask virtually any nurse you happen to meet; they know what’s going on!

 

Those who can, do

 

‘Those who can, do. Those who can’t, teach.’ This old truism needs to be revived and spread far and wide. Very few ‘teachers’ are anything but institutionalized time servers who’ve been trained to brainwash others with gormless mind control served up as ‘education’. They have no life experience and know nothing but what they’ve been told to believe. All their textbooks were hopelessly outdated even when they were newly published.

 

The great technological and social advances of humankind have all been brought about by people without doctorates – in many cases without any formal ‘education’ at all. Tesla, Einstein, Edison and most celebrated creative thinkers achieved the improbable despite the ‘education’ institutions they were subjected to (and escaped while still young), not because of them.

 

Creative thinking suffers from regimentation. Authority poisons it. Once a child can read, write and understand basic mathematics they are capable of choosing their own path to knowledge and remain individual enough to have unique creative insights. As all teaching institutions are automatically outdated and operated by superannuated time servers, all a person can really expect to learn in ‘higher education’ institutions is conformity – and how to babble to other cocooned minds in obscurantist jargonese.

 

Don’t put off living your life until later! There’s no time BUT the present. What do you really want to do with your precious time? Do you really want to serve the obnoxious dweebs who are destroying the planet with their ‘efficient’ industries and ‘profitable’ pastimes? Start something new, fresh and original instead – away from their pernicious influence, where you can’t feed them with your efforts.

 

Around two generations ago people in advanced nations were informed that by the 21st Century they’d have to learn how to make use of their coming abundance of ‘leisure time’. Automation would ensure that fewer and fewer people would be able to ‘earn a living’ by toiling their lives away and an era of plenty and freedom was dawning. The need for anyone to work full time would soon be redundant. People were told they’d have to learn how to share the shrinking pool of jobs that remain – and to learn to share everything else as a result.

 

Everyone needed to learn how to best use their newfound freedoms. Guess what? It’s the 21st Century! Wake up and smell the flowers.

 

Me? This time of year I shovel clean dry horseshit by day to provide healthy, honest, wholesome food for myself and those around me. You can’t buy clean manure – almost all animals are filled with poisons and only the ones you feed and look after can be trusted to provide clean fertiliser. By night I shovel bullshit out of the way on the worldwideweb to make way for the growth of truth. The evolution of the internet is doing away with any need for the fossilized ivory towers of ‘education’ institutions.

 

Every time someone uses anything fuelled by poisonous fossil fuels – every time you turn on a light, drive in vehicle, borrow money, use anything made of plastic or almost anything created by this toxic civilisation – you are as culpable and destructive as any oil company executive or bankster. Every person who works in an office tower, factory or mine is as bad as the executive who squats atop the totem pole. Every worker who props up the totem deserves to go down in the tower along with their boss. Those who serve pain and death deserve it.

Changing the system is a good idea, in the long run. Yet in today’s world you can only do anything of real worth for yourself and your family by leaving the old workaday system behind and helping it to wither on the vine with your absence. The only real way to succeed is by abandoning the dominant paradigm and creating, living and loving a new way of life – preferably with likeminded change agents.

 

Turn off your TV and get rid of it (if you refuse to read much watch my Youtube channel instead)! The internet is a great alternative – if you use it for something other than supporting the system with your time and energy.

 

If you like to learn, become one of the New Illuminati in this new Enlightenment @ nexusilluminati.blogspot.com . Learn how to plant and nurture living things; learn about something worthwhile, such as Permaculture. Ally yourself with life through your thoughts and actions, and object out loud to slaves and bosses who want you to help them saw off the limb you’re perched on. Let them know what you really think of them!

 

If you want to actually save the world, join any group that’s actively stopping loggers or miners or chemical factories/farmers/poisoners or other corporate slaves from destroying the planet, and get out into the real living world, to experience its actual glorious splendour while you stop the moronic workers from filthying their own nests and yours. Stand in front of a bulldozer driver with other wise souls – and stop them in their tracks.

 

Above all, take time out to examine your mind and motives. Your thoughts create the world! See where your thoughts/programs/memes actually come from and decide whether you want to own them. Enjoy life (without shopping or spending money). That’s why you’re here. Don’t put it off. Do it now!

  

Turn on. Tune in. OPT OUT!

 

Time appears to flow onward…

- R. Ayana

 

“Before enlightenment, chop wood and carry water. After enlightenment, chop wood and carry water.”

- Buddhist Saying

 

For more by R. Ayana see nexusilluminati.blogspot.com/search/label/r.%20 ayana

 

and hermetic.blog.com

TOKYO TRAIN & PLATFORM

© ajpscs

  

Stay committed to your decisions, but stay flexible in your approach./b>

Tom Robbins

Committed to quality service you deserve..

O'G3NE committed as an ambassador of the deadly muscle and nerve disease Amyotrophic Lateral Sclerosis (ALS).

 

On October 29, 2016 it was announced that O'G3NE will represent the Netherlands at the Eurovision Song Contest 2017 in Ukraine.

 

O’G3NE zet zich in als ambassadeur van de dodelijke spier- en zenuwziekte Amyotrofische Laterale Sclerose (ALS).

 

Op 29 oktober 2016 werd bekend dat O'G3NE Nederland zou gaan vertegenwoordigen op het Eurovisiesongfestival 2017 in Oekraïne.

 

www.youtube.com/watch?v=h1LfDD55FOQ&list=RDVjbfR9NtnN...

On my way home from work (yeah, again). There's something about public spaces that are empty and deserted that I find fascinating. The machine doors left ajar. The endless blathering of the telly. The trash, and the aesthetic sterility. I wonder if there have been many sins washed away here. Hell, I wonder if there's been some committed here too. lol

In the mid-1980s, Soviet leader Mikhail Gorbachev committed to the Conventional Force in Europe (CFE) Treaty that restricted the number of combat aircraft stationed west of the Ural mountains. Production Su-27 fighters delivered to the Air Force had a secondary strike role. The Su-27 fell under the terms of this treaty. To reduce the Soviet Air Force’s overall offensive capability, the Su-27s assigned to Soviet Air Defence Forces (Voyska Protivovozdushnoy Oborony, or PVO) regiments were designated as pure interceptors with no strike capabilities. These aircraft were designated Su-27P (perekhvatchik, or interceptor). The aircraft’s avionics suite was changed by downgrading the Izdeliye 10PM fire control system to the Izdeliye 10PMP and later the 10PMD. The Su-27P began production at the KnAAPO plant in late 1989. Many of the in-service Su-27s were progressively modified to this new standard. While the designation Su-27P was official, many front-line PVO units still referred to them as simply the Su-27.

 

In this image, a Su-27P (“38 Red”) of the 33rd AE, 941st Fighter Aviation Regiment (IAP) of the 10th Independent Air Defence Army (OA PVO) at Kilpyavr Air Base on the Kola Peninsula dives to intercept an intruding aircraft. The first new Su-27s arrived in December 1985, and by the end of 1986, the regiment had 26 Flankers in service. The 941st IAP became famous for having the first Flanker photographed close-up with a full weapons load and for the collision between a Royal Norwegian Air Force Lockheed P-3B Orion maritime aircraft from 333 Sqn at Bodø AB. The P-3B had been shadowing a group of Soviet Navy ships in the Barents Sea. Lt. (SG) Vasiliy Tsymbal, flying Su-27 “36 Red,” was ordered to make a practice intercept. The P-3B pilot, 1st Lt. Jan Salvesen, reduced speed and tried to squeeze the Su-27 out of its intended flight path by flying over the top of it. The Flanker’s excellent low-speed handling characteristics allowed it to keep formation, but Tsymbal manoeuvered the Flanker too close, and the port tail fin clipped the No. 4 propeller. The collision shattered the dielectric fin cap of the Flanker and the propeller of the Orion, sending debris through the Norwegian aircraft’s fuselage and causing decompression. Both aircraft returned to their respective bases safely.

 

A massive investigation was launched and three days later, the Soviet Union officially apologized for the incident, and Tsymbal was expelled from the Communist Party (a very severe punishment by Soviet standards). However, the next day Tsymbal was awarded the Order of the Red Star and transferred to another unit based in Rostov along with a promotion. 36 Red was re-coded 38 Red to avoid unwanted interest in this aircraft from Western observers. Plus, it also gave Soviet officials plausible deniability since no aircraft coded 36 Red served with the 941st IAP. In this image, 38 Red plots an intercept course toward an unidentified aircraft penetrating Soviet air space. For three consecutive days in the summer of 1988, a Norwegian pilot, Andreas Sommers, would fly along the border and then penetrate Soviet air space for 2-3 km (1.25-1.87 mi) and make a hasty retreat once the fighters scrambled to intercept. The 941st received orders to shoot him down if he did it again. Sommers never returned to Soviet air space.

Repsol is committed to being a responsible operator in all areas of our business. Our values of flexibility, transparency, responsibility, integrity and innovation are at the core of everything we do. Repsol holds an interest in 170,000 net acres in the Marcellus, which is one of the largest natural gas fields in the world. Our acreage is primarily located in northeastern Pennsylvania in Bradford, Susquehanna and Tioga counties.

Learn more about our U.S. exploration and production business at www.repsolusa.com.

 

Repsol se compromete a actuar con responsabilidad a lo largo de toda la cadena de valor. Nuestros valores de flexibilidad, transparencia, responsabilidad, integridad e innovación marcan nuestra manera de trabajar. Repsol tiene un interés de 170.000 acres netos en el Marcellus, es uno de los mayores campos de gas natural en el mundo. Nuestra área de operación se encuentra principalmente en el noreste de Pennsylvania en Bradford, y en los condados de Susquehanna y Tioga.

Más información sobre nuestro negocio de exploración y producción en EE.UU. www.repsolusa.com .

The Greek offensive under King Constantine as Supreme Commander of the Greek Forces in Asia was committed on July 16. 1921, and was skilfully executed. A feint towards the Turkish right flank at Eskişehir distracted Ismet Pasha just as the major assault fell on the left at Kara Hisar. The Greeks then wheeled their axis to the north and swept towards Eskişehir, rolling up the Turkish defence in a series of frontal assaults combined with flanking movements.[21]

 

Eskişehir fell on July 17, despite a vigorous counter-attack by Ismet Pasha who was determined to fight to the finish. The saner counsels of Mustafa Kemal prevailed, however, and Ismet disengaged with great losses to reach the comparative safety of the Sakarya River, some 30 miles (48 km) to the north and only 50 miles (80 km) from Ankara.[22]

  

The battle took place along the Sakarya River around the vicinity of Polatlı, stretching a 62 miles long battle line.

The determining feature of the terrain was the river itself, which flows eastward across the plateau, suddenly curves north and then turns back westwards describing a great loop that forms a natural barrier. The river banks are awkward and steep, and bridges were few, there being only two on the frontal section of the loop. East of the loop, the landscape rises before an invader in rocky, barren ridges and hills towards Ankara. It was here in these hills, east of the river that the Turks dug in their defensive positions. The front followed the hills east of the Sakarya River from a point near Polatlı southwards to where the Gök River joins the Sakarya, and then swung at rightangles eastwards following the line of the Gök River. It was an excellent defensive ground.[23]

 

For the Greeks, the question on whether to dig in and rest on their previous gains, or to advance towards Ankara in great effort and destroy the Army of the Grand National Assembly was difficult to resolve, posing the eternal problems that the Greek Staff had to deal since the beginning of the War. The dangers of extending the lines of communications still further in such an inhospitable terrain that killed horses, caused vehicles to break down and prevented the movement of heavy artillery were obvious. The present front that gave the Greeks the control of the essential strategic railway was tactically most favourable. But because the Army of the Grand National Assembly had escaped encirclement at Kütahya, nothing had been settled; therefore the temptation of achieving a “knock-out-blow” became irresistible.[24]

 

Battle[edit]

 

The Greek 9th infantry division marches through the steppe

 

Turkish prisoners of war during the battle of Sakarya

On August 10, Constantine finally committed his forces to an assault against the Sakarya Line. The Greeks marched hard for nine days before making contact with the enemy. This march included an outflanking manoeuvre through the northern part of Anatolia through the Salt Desert where food and water scarcely existed, so the advancing infantry had to rifle the poor Turkish villages for maize and water or obtain meat from the flocks which were pastured on the fringe of the desert.[25]

 

On August 23, battle was finally joined when Greeks made contact with advanced Turkish positions south of the Gök River. The Turkish Staff had made their headquarters at Polatlı on the railway a few miles east of the coast of the Sakarya River and the troops were prepared to resist.

 

On August 26, the Greeks attacked all along the line. Crossing the shallow Gök, the infantry fought its way step up onto the heights where every ridge and hill top had to be stormed against strong entrenchments and withering fire.

 

By September 2 the commanding heights of the key Mount Chal were in Greek hands and once a Greek enveloping movement against the Turkish left flank had failed, the Battle of the Sakarya River descended to a typical head-on confrontation of infantry, machine-guns and artillery.[21] The Greeks launched their main effort in the centre, pushing forward some 10 miles (16 km) in 10 days, through the Turkish Second Line of defense. Some Greek units came as close as 31 miles (50 km) to the city of Ankara.[26] This was the summit of their achievement in the Asia Minor Campaign.[25]

 

For days during the battle neither ammunition nor food had reached the front, owing to successful harassment of the Greek lines of communications and raids behind the Greek lines by Turkish cavalry. All the Greek troops were committed to the battle, while fresh Turkish drafts were still arriving throughout the campaign in response to the Nationals mobilization. For all these reasons the impetus of the Greek attack was gone. For a few days there was a lull in the fighting in which neither exhausted army could press an attack.[27] The Greek king Constantine I, who commanded the battle personally, was almost taken prisoner by a Turkish patrol.[28]

 

Astute as ever at the decisive moment, Mustafa Kemal assumed personal command and led a small counter-attack against the Greek left and around the Mount Chal on September 8. The Greek line held and the attack itself achieved a limited military success,[27] but in fear that this presaged a major Turkish effort to outflank their forces as the severity of winter was approaching, Constantine broke off the Greek assault on September 14. 1921.[29]

 

Consequently, Anastasios Papoulas ordered a general retreat towards Eskişehir and Kara Hisar. The Greek troops evacuated the Mount Chal which had been taken at such cost and retired unmolested across the Sakarya River to the positions they have left a month before, taking with them their guns and equipment. In the line of the retreating army nothing was left that could benefit the Turks. Railways and bridges were blown up, the same way villages were burnt.[30]

 

Aftermath[edit]

 

Map of Greek and Turkish offensives.

The retreat from Sakarya marked the end of the Greek hopes of imposing settlement on Turkey by force of arms. In May 1922 General Papoulas and his complete staff resigned and was replaced by General Georgios Hatzianestis, who proved much more inept than his predecessor.[29]

 

On the other hand, Mustafa Kemal returned in triumph to Ankara where the Grand National Assembly awarded him the rank of Field Marshal of the Army, as well as the title of Gazi rendering honours as the saviour of the Turkish nation.[31]

 

According to the speech that was delivered years later before the same National Assembly at the Second General Conference of the Republican People's Party which took part from October 15 to October 20, 1927; Kemal said to have ordered that " ... not an inch of the country should be abandoned until it was drenched with the blood of the citizens...," upon realizing that the Turkish army was losing ground rapidly, with virtually no natural defenses left between the battle line and Ankara.[32][33]

 

Lord Curzon argued that the military situation became a stalemate with time tending in favour of the Turks. The Turkish position within the British views was improving. In his opinion, the Turkish Nationalists were at that point more ready to treat.[34]

 

After this, the Ankara government signed the Treaty of Kars with the Russians, and the most important Treaty of Ankara with the French, thus reducing the enemy's front notably in the Cilician theatre and concentrating against the Greeks on the West.[35]

 

For the Turkish troops it was the turning point of the war, which would develop in a series of victorious clashes against the Greeks, driving out the invaders from the whole Asia Minor in the Turkish War of Independence.[36] The Greeks could do nothing but retreat and this would almost inevitably decline into a rout characterized by the most appalling atrocities: rape, pillage and arson rendering up to one million Turks homeless.[29]

 

As by August 26. 1922 Turkish offensive started with Battle of Dumlupınar. Kemal dispatched his army on a drive to the coast of the Aegean Sea pursuing the shattered Greek army, which would culminate in the direct assault of Smyrna between September 9 and 11th 1922.

 

The war would be over and sealed with the defeat of the Greeks, formalized by the Treaty of Lausanne on July 24. 1

Repsol is committed to being a responsible operator in all areas of our business. Our values of flexibility, transparency, responsibility, integrity and innovation are at the core of everything we do. Repsol holds an interest in 170,000 net acres in the Marcellus, which is one of the largest natural gas fields in the world. Our acreage is primarily located in northeastern Pennsylvania in Bradford, Susquehanna and Tioga counties.

Learn more about our U.S. exploration and production business at www.repsolusa.com.

 

Repsol se compromete a actuar con responsabilidad a lo largo de toda la cadena de valor. Nuestros valores de flexibilidad, transparencia, responsabilidad, integridad e innovación marcan nuestra manera de trabajar. Repsol tiene un interés de 170.000 acres netos en el Marcellus, es uno de los mayores campos de gas natural en el mundo. Nuestra área de operación se encuentra principalmente en el noreste de Pennsylvania en Bradford, y en los condados de Susquehanna y Tioga.

Más información sobre nuestro negocio de exploración y producción en EE.UU. www.repsolusa.com .

A committed Reichsbahn crew upon loco 50 3575-3 prepares for the 15.53 departure to Dedeleben having earlier arrived upon 13.50 ex Thale passenger.

In customary fashion, freight traffic over the Nienhagen-Dedeleben route to local commercial undertakings lasted until the early 1990s, falling to closure soon after the Millennium upon withdrawal of the remaining passenger service.

Dedeleben stands some 3km from the pre-unification border.

35mm / Ilford FP4.

23rd April 1982

 

Repsol is committed to developing the world’s energy resources safely and responsibly. In the Eagle Ford Shale, we are part of a joint venture with Norwegian oil and gas company Statoil. Repsol holds an interest in 41,700 net acres (37% net working interest) in the Eagle Ford, which is one of the most prolific shale oil structures in the world.

Learn more about our U.S. exploration and production business at www.repsolusa.com.

 

Repsol se compromete a desarrollar recursos energéticos globales con seguridad y responsabilidad. En Eagle Ford Shale, formamos parte de una empresa conjunta con la compañía noruega Statoil. Repsol tiene 41.700 acres netos ( 37 % volumen neto de participación directa) en Eagle Ford, que es uno de las estructuras de shale oil más prolíficas del mundo.

Más información sobre nuestro negocio de exploración y producción en EE.UU. www.repsolusa.com .

Whilst largely committed to products of the Leyland Group, the National Bus Company evaluated a number of alternative suppliers in the early 1980s. NBC subsidiaries Maidstone & District and Potteries Motor transport both ran Dennis Dominators on a trial basis, although not with this particular style of Northern Counties body. The real 5305 had a Willowbrook body of the style fitted to Bristol VRs for East Kent and Northern General (10-Mar-13).

 

All rights reserved. For the avoidance of doubt, this means that it would be a criminal offence to post this image on Facebook or elsewhere (please post a link instead). Follow the link below for terms and conditions, additional information about my work; and to request work from me:

 

www.flickr.com/photos/northernblue109/6046035749/in/set-7...

Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.

 

The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.

 

Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.

 

CONTENTS

HISTORICAL SIDDHARTA GAUTAMA

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.

 

The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.

 

The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.

 

No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.

 

TRADITIONAL BIOGRAPHIES

BIOGRAPHICAL SOURCES

The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.

 

From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.

 

NATURE OF TRADITIONAL DEPICTIONS

In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.

 

Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.

 

Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:

It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.

 

BIOGRAPHY

CONCEPTION AND BIRTH

The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.

 

Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.

 

The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.

 

While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.

 

Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.

 

EARLY LIFE AND MARRIAGE

Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.

 

When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.

 

RENUNCIATION AND ASCETIC LIFE

At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.

 

Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.

 

Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.

 

He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.

 

Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.

 

AWAKENING

According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.

 

Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").

 

According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.

 

According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.

 

FORMATION OF THE SANGHA

After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.

 

He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.

 

All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.

 

TRAVELS AND TEACHING

For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.

 

The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.

 

The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.

 

Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.

 

Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:

 

"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."

 

The Buddha is said to have replied:

 

"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."

 

Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.

 

Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.

 

In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.

 

MAHAPARINIRVANA

According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.

 

Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.

 

Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:

 

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"

 

The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.

 

According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.

 

At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.

 

While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.

 

BUDDHA AND VEDAS

Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.

 

RELICS

After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.

 

PHYSICAL CHARACTERISTICS

An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".

 

The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)

 

"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)

 

A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.

 

Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").

 

Among the 32 main characteristics it is mentioned that Buddha has blue eyes.

 

NINE VIRTUES

Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:

 

- Buddho – Awakened

- Sammasambuddho – Perfectly self-awakened

- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.

- Sugato – Well-gone or Well-spoken.

- Lokavidu – Wise in the knowledge of the many worlds.

- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.

- Satthadeva-Manussanam – Teacher of gods and humans.

- Bhagavathi – The Blessed one

- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."

 

TEACHINGS

TRACING THE OLDEST TEACHINGS

Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.

 

According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:

 

"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"

"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"

"Cautious optimism in this respect."

 

DHYANA AND INSIGHT

A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36

 

CORE TEACHINGS

According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.

 

According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:

 

[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.

 

Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.

 

According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.

 

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

 

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.

 

The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.

  

LATER DEVELOPMENTS

In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":

 

- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;

- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;

- Dependent origination: the mind creates suffering as a natural product of a complex process.

 

OTHER RELIGIONS

Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.

 

The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).

 

Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.

 

In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.

 

WIKIPEDIA

The battle at the Cyril and Methodius Church

 

Reinhard Heydrich’s assassination

After a preacher revealed that they were hiding in the crypt, the soldiers tried to seize the catacombs, Finally, after holding out for six hours, the four parachutists, committed suicide.

Committed.

The theme of the week is "Committed". This works on many levels with this shot:

1. Sooner or later we'll all be committed to the ground!

2. If we don't stay committed to this church it will be shut after nearly 900 years

3. I should have been committed for taking on a 365 project... but it's too late now!

 

You'll notice that there's a petrol can by one of the grave stones in the shot... that's Tom and Pat strimming the place to keep it nice.... that's commitment too.

The Smith of Dunesk Presbyterian Mission and church operated from 1894 to 1932. A committed Presbyterian Mrs Henrietta Smith (a daughter of the Earl of Buchan) of Dunesk Scotland, who never visited Australia, gave bequests that led to the Smith of Dunesk Mission station at Beltana and later assisted in the establishment of Jean Flynn ‘s Australian Inland Mission- also a Presbyterian association. Mrs Smith bought 480 acres in SA in 1839 and donated it in 1853 to the Free Church of Scotland. Sir Thomas Elder administered the income from the land and some went to Point McLeay Aboriginal Mission but most rents just accumulated until 1893 when £3,000 went to the Presbyterian Church of SA. The Presbyterian minister at Port Augusta proposed a mission station and church at Beltana and he, Rev. Mitchell, opened the Smith of Dunesk mission in 1895 and he remained there until 1899. In 1905 the Beltana mission station appointed an inland nurse who was stationed at Oodnadatta. Rev. Jean Flynn was appointed to Beltana in 1911 and in 1912 he convinced the church to establish the Australian Inland Mission - AIM. In 1928 Flynn established the first flying doctor service from the AIM base in Cloncurry QLD. Although the church and old manse in Beltana closed in 1932 they have been restored in recent years.

Wrestling for the HOKIES after this season

title page of Lewis Theobald's 1726 catty work "Shapespeare Restored: or a Specimen of the many Errors, as well Committed. as Unamended, by Mr. Pope in his late edition of this poet."