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Here's a closeup of the mechanism that allows an old-style ball mouse to detect your hand movements. There's a light beam running between the transparent square (an LED-style light emitter) and the black square (a photocell/light detector). As you move your hand, the mouse ball moves too. It pushes against a roller that turns the spoked wheel, breaking the light beam repeatedly. Counting the number of times the beam is broken gives a precise measurement of how far your hand has moved.
This photo is from our article on how computer mice work.
For a bit more context, see the photo of the same mouse taken from overhead.
Our images are published under a Creative Commons Licence (see opposite) and are free for noncommercial use. We also license our images for commercial use. Please contact us directly via our website for more details.
Deck 1, Deck 2, Deck 3, the bridge, conference room, mess hall, and engineering are all removable and fit inside the ship
motorcycle component mould,Motorcycle Side Cover mould,motorcycle accessories mould,electric motorcycle mould,battery truck mould,electropile mould,electromobile mould,custom motorcycle parts mould, Motorcycle parts Mould, electrombile mould, electrocar parts mould
“Cuatro Torres Business Area” (CTBA). Antigua Ciudad Deportiva del Real Madrid. Paseo de la Castellana. Los componentes más recientes de la Skyline de Madrid
El parque empresarial “Cuatro Torres Business Area” (CTBA) se edifica sobre los terrenos de la antigua Ciudad Deportiva del Real Madrid al extremo norte del paseo de la Castellana, conformado por cuatro rascacielos, los edificios más altos de España. El conjunto comprende un anillo de circulación subterráneo que da servicio a aparcamientos y plantas bajo rasante de cada uno de los edificios. Proyectado en 2002-2003, la construcción se inició en 2004 y la urbanización se culmina en 2009 con la inclusión de algunas interesantes esculturas como la Menina de Manolo Valdés entre las torres CajaMadrid y Sacyr Vallehermoso.
En este recinto se situará además el Centro Internacional de Convenciones de Madrid con un auditorio principal con capacidad para 3.500 personas, según proyecto del equipo formado por Emilio Tuñón y Luis Moreno Mansilla ganadores del concurso convocado en 2007. El edificio propuesto se conforma mediante un círculo erigido verticalmente que se presenta como un disco solar delante de las dos torres centrales.
El Conjunto es fruto de la operación urbanística llevada a cabo por el Real Madrid Club de Fútbol, siendo presidente el empresario Florentino Pérez, por lo que algunos han dado a las torres el nombre de cada uno de los jugadores “galácticos” que fichó el citado presidente como consecuencia de la operación: Figo, Ronaldo, Zidane y Beckham.
Torre CajaMadrid (inicialmente Torre Repsol)
Arquitecto: Norman Foster & Partners
Estructura: Halvorson & Partners - Gilsanz Murray Steficek LLP. Instalaciones: Aguilera Ingenieros. Responsables del proyecto de construcción José Ramón Burgos Morcillo y Pedro González Lejarriaga
Es el edificio más alto de España, con 45 plantas y 250 metros de altura. Proyecto: 2003. Edificado entre 2004 y 2009. La estructura está compuesta por un entramado de acero, que permite una planta rectangular de oficinas, soportado por dos grandes núcleos de hormigón, que encierran los elementos de comunicación vertical y de servicio, que se unen en el remate superior mediante un elemento tipo puente. La fachada se cubre de vidrio en la zona de oficinas y de placas de acero inoxidable en los núcleos de hormigón. Las plantas de oficinas se agrupan en tres cuerpos prismáticos intercalados entre los dos núcleos verticales que los sustentan, conformando una geometría que da su característica imagen al edificio.
Una vez iniciada la construcción, Repsol decidió cambiar la ubicación de su futura sede por lo que el edificio en obras fue adquirido por Caja Madrid con el fin de convertirlo en su sede principal en 2009
Torre Sacyr Vallehermoso (Hotel Eurostars Madrid Tower)
Arquitectos: Carlos Rubio Carvajal y Enrique Álvarez-Sala Walter (R&AS).
Estructura: MC2, Julio Martínez Calzón y Miguel Gómez Navarro. Instalaciones: UTE Aguilera-Úrculo.
Proyectada en 2003, promovida por el Grupo SYV, se construye entre 2004 y 2008, con una altura de 236 metros y 52 plantas
Los autores conciben el edificio a partir del análisis de geometrías rigurosas, capaces de albergar diferentes usos aportando la flexibilidad necesaria. Se configura mediante la superposición de un centro de congresos, un hotel de gran lujo, que ocupa los dos tercios inferiores, y unas oficinas en alquiler, sobre las 17 plantas superiores.
Su planta se genera mediante un triángulo equilátero cuyos lados son curvos, tres arcos que envuelven a tres cilindros situados en posición triangular, optimizando la longitud de la fachada en relación con la superficie construida. Tres pliegues verticales dividen el edificio en gajos, haciéndolo más esbelto e introduciendo luz y ventilación en el núcleo central. Las fachadas, compuestas de una doble piel formada por escamas de vidrio y aluminio que ofrecen una resistencia mínima al viento, presentan una imagen singular dentro del Conjunto, con su tonalidad oscura.
Torre de Cristal
Arquitecto: César Pelli.
Colaboradores: Íñigo Ortiz y Enrique León.
Promovido por la compañía aseguradora Mutua Madrileña, es el edificio más alto de España, junto a la Torre Caja Madrid, con una altura de 250 metros distribuidos en 52 plantas. Proyectada por el arquitecto de origen argentino afincado en New York Cesar Pelli en 2003, se edifica entre 2004 y 2009. Las plantas varían a lo largo de la altura, generando cuatro planos con biseles oblicuos, que confieren a las fachadas del edificio, formadas por muros cortina de vidrio, la apariencia de un cristal tallado, rematado por un plano inclinado bajo el que se conforma un jardín cubierto de invierno. Un gran bloque de cristal transparente, cuyas caras captan la luz “como si fuera un diamante tallado”. La variedad de los ángulos que delimitan cada uno de las caras da vida y movimiento a la torre a través de la diferente intensidad de luz que éstas reflejen durante el día. Su destino es el de oficinas de alquiler. Uno de los atractivos del edificio, que finalmente no autorizó el Ayuntamiento, era una especie de faro situado en su parte más alta, destinado a iluminar el invernadero, que haría visible el rascacielos desde varios puntos de la ciudad.
Torre Espacio
Arquitecto Henry N. Cobb de la firma Pei Cobb Freed & Partners, fundada por Ieoh Ming Pei. Colaborador: José Bruguera.
Colaborador en la dirección de las obras: Reid Fenwick Asociados, de Madrid. Estructura: MC2. Instalaciones: R. Úrculo Ingenieros Consultores.
Proyectada en 2003, promovida por la Inmobiliaria Espacio S.L, se construye entre 2004 y 2008, con una altura de 236 metros y 57 plantas sobre el nivel del suelo. La fachada está formada por un muro cortina de vidrio. Las plantas, varían de forma y dimensiones a lo largo de su altura, pasando del cuadrado en la base, hasta alcanzar la forma de un ojo abierto, es decir dos arcos de circunferencia secantes, en su culminación; dando al edificio una fisonomía exterior muy variable, desde un prisma a una botella, dependiendo del punto de vista. Las aristas son curvas y las fachadas no son planas, por lo que hubo que dotar de un especial diseño a los soportes de hormigón. Alberga, entre otras, oficinas de empresas pertenecientes al grupo promotor como la Inmobiliaria Espacio o la constructora OHL, y algunas embajadas. Cuenta con dos áreas de descanso de ocho metros de altura situadas en las plantas 18 y 33. Su sistema de climatización está compuesto por el "Techo Frío" emisor y la “fachada activa” de doble capa con movimiento de aire interior.
Durante su construcción, en septiembre de 2006 se declaró un incendio entre la planta 40 y 42, la última en construcción en ese momento, pero no afectó a su estructura.
Copyright © 2025 by Craig Paup. All rights reserved.
Any use, printed or digital, in whole or edited, requires my written permission.
Sandia Robotic and Security Systems manager Jake Deuel shows components of the patented Grid-Aim system, an optional hardware accessory kit for X-Ray Toolkit (XTK) that lets users quickly and precisely disable the internal components of an IED with minimal damage to surrounding property and infrastructure, preserving the rest of the device for evidence.
XTK is an image-processing and analysis software developed at Sandia that has swept the ranks of the country’s bomb squads, military, and emergency response communities, and is now in the hands of more than 20,000 users across the globe. It also was adopted by the FBI’s Hazardous Devices School, which certifies the 467 recognized state and local bomb squads in the U.S., as its benchmark for all courses.
Learn more at bit.ly/2nBwHUl.
Photo by Randy Montoya.
PictionID:44025874 - Title:Atlas Component - Catalog:14_009129 - Filename:14_009129.TIF - - - - - Image from the Convair/General Dynamics Astronautics Atlas Negative Collection---Please Tag these images so that the information can be permanently stored with the digital file.---Repository: San Diego Air and Space Museum
Here is a completed set of wine charms. Dig the "licorice allsorts" style capacitor on the lower right!
This is part of a DIY "solder your own wine charms" project; read more about it here.
My personal bikes are always a testing ground for me, not only for parts but also frame tubing, forks, and frame building components.
This bike has modern carbon bars, seat post, which I have not ridden before, and a modern 1.0 Enve fork, so I wanted to see how they felt compared to the aluminum bars/post and steel (fork) that I have been riding recently.
The frame is also much stiffer than my traditional road bike with a 35 mm double oversized down tube and custom-tapered 28.6-31.7 mm seat and top tube. This allows for a standard 27.2 seat post, which is more common and comfortable than the odd 30.6 post the 31.7 seat tube requires. I have several custom tapered top tubes that are made by Reynolds with different wall thicknesses and butt lengths and opted for a thin-walled shorter-butt tube that gives me the lively ride I enjoy from a steel frame and that is always important for me to capture in the frames I design.
I have used the full uber/double oversized sets for larger riders and have given them test rides around the block and have found them to be a little too stiff for my taste
I used KVA stainless 22.2 round oval round chain stays, which I have on my track bike and are nice and stiff. I prefer the 22.2 mm chain stays for most builds over the 30-17 mm stays. I find them to have better lateral stiffness for power transfer while giving you more vertical compliance for comfort.
The seat stays are Dedacciai Zero Replica which I have been using for years; they bulge out to 18 mm but have a long 14 mm taper at the seat cluster, which gives them a good balance of stiffness and compliance that I look for in a seat stay.
I had been kicking around the idea of integrating a headset into the head lugs of a modern 1 1/8" frame for some time but was not sure how it would turn out. The OD of the lug and ID of a Columbus integrated cup were close but required some modification to get right. While it does not quite have the elegance of the 1949 Bianchi's that had integrated headsets, it has grown on me and has a clean transition to the carbon fork.
An example of subway signaling components that were damaged as a result of flooding during Hurricane Sandy.
Photo taken at the 207th Street Yard in Upper Manhattan. Please credit: Metropolitan Transportation Authority / Deirdre Parker.
Components:-
6 servings water 5 tea bags of green tea leaf (or tea of choice) 1 teabag associated with black tea 3 peaches (organic in case available), sliced using the skin on 1 limescale, halved 1/8 goblet raw coconut mister or sweetie, optional (adjust according to the level associated with...
En el municipio de Uribia (La Guajira), se llevó a cabo la segunda feria de inclusión productiva, en la que indígenas wayús, beneficiarios del programa IRACA de Prosperidad Social, mostraron los resultados de las huertas comunitarias en el marco del componente de seguridad alimentaria, y diferentes productos como resultado de los proyectos productivos apoyados por el programa.
En el evento se expusieron diferentes productos con el fin de diversificar la oferta de acuerdo con las necesidades e intereses de los empresarios, y en línea con las dinámicas del mercado como mochilas, chinchorros, hamacas, sombreros, guaireñas, ponchos y caminos de mesa.
“Generar este espacio de acercamiento con las comunidades étnicas nos permite materializar relaciones de confianza, que no es solo narrativa, esto genera acciones. Esta es una muestra de que sí es posible que se trabaje por un mejor país. Más allá de que se concreten negocios, el hecho de exponer en escena los productos de nuestros emprendedores, es un paso que abre oportunidades de negocio", afirmó la subdirectora de Programas y Proyectos de Prosperidad Social, Ana María Palau.
El propósito de la feria fue articular la integralidad de las dimensiones sociales, económicas y medioambientales para la erradicación de la pobreza, con medidas que abarcan diferentes esferas donde se aprovechan al máximo las capacidades y los recursos a través de políticas que impactan y reduzcan la pobreza en Colombia.
"El programa IRACA es una luz para muchas familias que hoy estamos presentes en este espacio donde podemos mostrar nuestro gran potencial. La cultura es un pilar para el desarrollo de nuestras comunidades y gracias a Prosperidad Social hemos hecho patria. Sentimos la presencia del Estado", dijo Alicia Montiel, autoridad espiritual Piachii de Riohacha, que hace parte de los 1.200 beneficiarios del programa.
“Estas actividades son el reflejo de la transversalidad e impacto de los programas de la entidad, orientados a alcanzar los grandes retos en superación de pobreza establecidos para este cuatrienio: lograr que 1,5 millones de personas superen la pobreza extrema, que 2,9 superen la pobreza monetaria y 2,5 millones superen la pobreza multidimensional", afirmó Palau.
Esta feria fomentó la creación de oportunidades de negocio con el objetivo de visibilizar los productos que son cultivados y trabajados por colombianos que están superando sus condiciones de vulnerabilidad.
A través del programa IRACA, Prosperidad Social realiza una intervención rural integral con enfoque diferencial, con proyectos de seguridad alimentaria y fomento de prácticas productivas, que permite empoderar a las comunidades en su propio desarrollo. La población atendida son los hogares o comunidades étnicas indígenas y afrodescendientes.
Uribia Feria de Inclusión Productiva Étnica. / Nov 27, 2019. (Fotografía Oficial Prosperidad Social / Joel González).
Esta fotografía oficial del Departamento Administrativo para la Prosperidad Social está disponible sólo para ser publicada por las organizaciones de noticias, medios nacionales e internacionales y/o para uso personal de impresión por el sujeto de la fotografía. La fotografía no puede ser alterada digitalmente o manipularse de ninguna manera, y tampoco puede usarse en materiales comerciales o políticos, anuncios, correos electrónicos, productos o promociones que de cualquier manera sugieran aprobación por parte del Departamento Administrativo para la Prosperidad Social.
Prosperidad Social Página Web / Twitter / Facebook / Youtube / Instagram / Soundcloud
Una storia d’amore, dolore e rabbia per una bellissima città del “mio” sud, Taranto
Oggi voglio raccontarvi una mia storia legata alla recente visita a Taranto, la “giovane Taranto antica”, come la chiamava Giuseppe Ungaretti.
La prima sensazione, scendendo dalla macchina, parcheggiata accanto alla palazzata dell’isola della città vecchia, è stata olfattiva: un odore persistente di zolfo e lo sguardo è andato subito alle famose ciminiere che, quasi tutte inattive durante il giorno, animano invece la sera di fumi e colore… non ho avuto la forza di scattare neanche una foto agli stabilimenti dell’ILVA, pur essendo una forte componente visiva della città, perché il pensiero andava alle tante, troppe persone di ogni età che hanno sofferto e soffrono le conseguenze di questa presenza ingombrante e velenosa.
Quindi, appassionati di storia, arte e architettura e curiosi di vedere e conoscere i luoghi nelle loro radici, io e Marco ci siamo subito inoltrati in un vicolo che si addentrava nel cuore antico della città. Ad ogni passo si coglieva la storia attraverso la visione di antichi palazzi dagli originali particolari architettonici e decorativi, ma, contemporaneamente, aumentava sia la percezione di abbandono, di degrado dei luoghi sia quel timore che inizi ad avvertire quando intorno a te, oltre al degrado, non vedi che qualche sparuto passante e non sai cosa aspettarti. Intanto vediamo la Chiesa di San Domenico, il Palazzo Arcivescovile e la Cattedrale di San Cataldo: bellissimi. Dopo essere anche stati inseguiti da due cani che facevano la guardia ad un cortile deserto, col cuore in gola abbiamo proseguito il nostro giro solitario. Continua sempre più la visione di palazzi spettrali, vuoti e diroccati, vicoli e palazzi con accessi murati, strutture di contenimento per evitare crolli che, come ho successivamente letto in rete, si sono succeduti anche negli ultimi anni privando non solo i tarantini, ma tutti noi di una parte di patrimonio storico e togliendo anche la vita ad alcune persone che vivevano in quei pressi (leggere gli “illuminanti” articoli corrieredelmezzogiorno.corriere.it/lecce/notizie/cronaca/... e www.siderlandia.it/2.0/index.php/se-taranto-vecchia-se-ne...). Commentiamo tra noi che se il centro città di Palermo, stupendo, ma con zone degradate e palazzi sventrati dalla seconda guerra mondiale e mai ricostruiti, ci era apparso “sgarrupato”, quello di Taranto purtroppo vive una condizione ben peggiore e condividiamo la medesima tristezza, la stessa sofferenza che troviamo sottolineata, aumentata da tanti graffiti il cui tema non appare certo ottimistico. Lo stile dei graffiti, dai colori e dall’iconografia, sembra proprio quello di “Cyop & Kaf”, impressione che avrà poi conferma cercando in rete (www.progettoalchimie.it/q-s-cyop-kaf/ e, a dispetto del nome del sito www.associazioneantigraffiti.it/2013/12/16/graffiti-e-dip... ), con i loro omini trafitti, resi minuscoli, impiccati o in procinto di farlo e disegnati spesso proprio su quei muri grigio cemento eretti per motivi di sicurezza sia per impedire di attraversare i vicoli dove le case sono crollate o stanno per farlo sia per chiudere i portali in modo da evitare anche l’accesso a quegli sciacalli che hanno già fatto razzia di beni contenuti nei palazzi antichi. Anche le vecchie porte arrugginite che chiudono l’accesso a edifici storici abbandonati e decadenti e le facciate di palazzi nascosti o affacciati sulle strade principali sono il materiale che fa da sfondo ai dipinti di “Cyop & Kaf” nella città vecchia di Taranto che, come i Quartieri Spagnoli di Napoli dove oltre 200 disegni dei due artisti sono apparsi per i vicoli e i bassi durante un periodo di tre anni, può diventare una sorta di galleria d’arte a cielo aperto. Documento tutto con i miei scatti frettolosi, ma provo dolore nel mettere a fuoco i graffiti ed il loro contesto. Vedere una città bellissima, piena di storia, una capitale della Magna Grecia, una città di quel sud a cui appartengono le mie radici siciliane mi provoca sempre un moto di dolore e di rabbia per l’indifferenza ed il silenzio generale, a livello nazionale intendo perché la rete mi ha fatto conoscere l’indignazione di cittadini, gruppi tarantini che si ribellano giustamente alla noncuranza ed all’indifferenza delle istituzioni, locali e non, anche tramite video come il documentario “Buongiorno Taranto” del regista salentino Paolo Pisanelli (il trailer potete vederlo qui: www.buongiornotaranto.it/web/promo.php; su facebook qui: www.facebook.com/BuongiornoTaranto).
Si sono fatte intanto le due e, iniziando ad avere un certo languore, cerchiamo un posto dove mangiare, ma è tutto serrato, non troviamo nulla. Proseguiamo allora verso il “mar piccolo” e, dopo esserci rifatti gli occhi con il restaurato palazzo dell’Università degli studi, con le colonne doriche del tempio di Poseidone, o forse di Diana, e con il castello Aragonese, arriviamo ad un bar. Beviamo qualcosa e chiediamo alla proprietaria del bar e ad un suo cliente se ci possono indicare un posto, una trattoria, una focacceria dove poter mangiare, ma la risposta è negativa. All’improvviso la signora ci propone una spaghettata con cozze cucinata da lei avendo già preparato il sugo per il marito. Ci guardiamo, il posto non ispirerebbe una grande fiducia nel risultato dell’offerta, ma, vista la spontaneità ed il calore della signora ed essendo noi privi di preconcetti e pronti sempre a provare nuove avventure, diciamo di si alla proposta. Ci accomodiamo quindi in una saletta del bar con televisore, del quale ci viene subito fornito gentilmente il telecomando, frigo grande a vista con bibite, pile di casse della tarantina birra Raffo, la “birra dei due mari”, che ordiniamo ovviamente, ed accompagnamento di chiacchiere con il cliente di cui sopra che ci racconta di lui che, con figli e nipoti, è l’unico dei suoi dieci fratelli a vivere ancora nella città vecchia perché il resto della famiglia si è sparpagliato tra la Puglia e l’Italia. Parliamo appunto della città vecchia manifestandogli le nostre considerazioni ed anche il nostro timore, essendo anche memori di com’era la situazione di Bari vecchia prima della “bonifica”, ristrutturazione e rivalutazione. In risposta riceviamo sia l’invito a farci da guida nella città vecchia sia la possibilità, girando da soli, di rispondere ad un eventuale malintenzionato di essere suoi amici, essendo la sua famiglia rispettata da tutti. Nel frattempo il figlio della signora, con due occhi scuri vispi e curiosi, apparecchia il nostro tavolo come può teneramente fare un bambino che fa suo un compito da adulto ed arriva una prima portata inaspettata, fettine di salame piccantello con formaggio saporito, seguita da una seconda altrettanto inaspettata, un appetitoso sautè di cozze. Arriva per ultimo il piatto originariamente proposto, una montagnola di spaghetti con un’infinità di cozze succulente. Che dire, ottimo è dire poco! Scopriamo quindi, dopo i nostri complimenti vivissimi alla signora, che lei ha lavorato per trent’anni nella ristorazione e che il suo sogno, purtroppo non avverato, era quello di aprire un ristorante. Un peccato davvero! Il marito, che nel frattempo era arrivato, scherza sul fatto di aver mangiato noi il sugo preparato per il suo pranzo e ci fornisce il suo numero di cellulare nel caso in cui volessimo tornare a gustare un piatto, un qualsiasi piatto ci venisse voglia di mangiare.
Come ho letto in un articolo di febbraio scorso sulla città vecchia che vi invito a leggere (corrieredelmezzogiorno.corriere.it/lecce/notizie/cronaca/...): “È un mondo a parte l’isola (la città vecchia). Una zona franca dove s’incontra la bellezza dell’ingenuità della gente, rimasta attaccata alle tradizioni e all’ospitalità, dove si assiste a scene di un’Italia povera e dimenticata, come quella descritta da Carlo Levi in Cristo si è fermato a Eboli, o il brutto delle favelas di Rio o di Scampia.”.
Ci guardiamo davvero soddisfatti, sorpresi e contenti di aver accettato l’invito. L’avventura, come quasi sempre è accaduto, ha avuto il lieto fine agognato permettendoci ancora una volta di conoscere l’essenza e non l’apparenza di persone semplici, ospitali e piene di calore… nui simm' 'ro Sud!
Un’ultima considerazione: come diceva Giulio Carlo Argan, “La questione del centro storico tarantino è una questione di importanza nazionale e non soltanto locale. Si tratta di conservare un complesso monumentale che interessa tutto il Paese e alla cui conservazione tutto il Paese deve concorrere.”. Chissà se qualcuno se ne ricorderà... prima o poi...
Vrijdag namiddag besteld, zelfde dag pakje aangekomen in Memphis om 12:03AM lokale tijd en maandag om 10h36 afgeleverd. Rapper moet dat niet gaan!
Handig is vooral de SMD box met 1400 capaciteiten 0805. Zo kan ik eenvoudiger optimaliseren, je moet nu eenmaal naar SMD overschakelen omdat bepaalde componenten niet meer beschikbaar zijn in DIL. Ook de afmetingen moeten kleiner.
Nu nog de SMD pcb tekenen. Doel is een nog betere IR detector te bouwen die heel gevoelig is, ook voor kleine donkere beestjes in volle vlucht, en dit overdag waarbij er ook nog veel zonlicht aanwezig is. Of het echt beter zal worden moeten we afwachten. Zodra er resultaten zijn komen er wel nieuwe beelden.
The Miao is an ethnic group recognized by the government of China as one of the 55 official minority groups. Miao is a Chinese term and does not reflect the self-designations of the component groups of people, which include (with some variant spellings) Hmong, Hmub, Xong (Qo-Xiong), and A-Hmao.
The Chinese government has grouped these people and other non-Miao peoples together as one group, whose members may not necessarily be either linguistically or culturally related, though the majority are members of Miao-Yao language family, which includes the Hmong, Hmub, Xong, and A-Hmao and the majority do share cultural similarities. Because of the previous given reasons, many Miao peoples cannot communicate with each other in their mother tongues, and have different histories and cultures. A few groups designated as Miao by the PRC do not even agree that they belong to the ethnic group, though most Miao groups, such as the Hmong and Hmub, do agree with the collective grouping as a single ethnic group – Miao.
The Miao live primarily in southern China's mountains, in the provinces of Guizhou, Hunan, Yunnan, Sichuan, Guangxi, Hainan, Guangdong, and Hubei. Some members of the Miao sub-groups, most notably the Hmong people, have migrated out of China into Southeast Asia (northern Vietnam, Laos, Burma (Myanmar) and Thailand). Following the communist takeover of Laos in 1975, a large group of Hmong refugees resettled in several Western nations, mainly in the United States, France, and Australia. There has been a recent tendency by Hmong Americans to group all Miao peoples together under the term Hmong because of their disdain for the Chinese term Miao. This however fails to recognize that the Hmong are only a subgroup within the broader linguistic and cultural family of Miao people and the vast majority of Miao people do not classify themselves as Hmong and have their own names for themselves.
NOMENCLATURE: MIAO AND HMONG
The term "Miao" gained official status in 1949 as a minzu (ethnic group) encompassing a group of linguistically-related ethnic minorities in Southwest China. This was part of a larger effort to identify and classify minority groups to clarify their role in the national government, including establishing autonomous administrative divisions and allocating the seats for representatives in provincial and national government.
Historically, the term "Miao" had been applied inconsistently to a variety of non-Han peoples. Early Western writers used Chinese-based names in various transcriptions: Miao, Miao-tse, Miao-tsze, Meau, Meo, mo, miao-tseu etc. In Southeast Asian contexts words derived from the Chinese "Miao" took on a sense which was perceived as derogatory by the Hmong subgroup living in that region. In China, however, the term has no such context and is used by the Miao people themselves, of every group.
The later prominence of Hmong people in the West has led to a situation where the entire Miao linguistic/cultural family is sometimes referred to as Hmong in English language sources. Following the recent increased interaction of Hmong in the West with Miao in China it is reported that some upwardly aspiring non-Hmong Miao have even begun to identify themselves as Hmong. However, most non-Hmong Miao in China are unfamiliar with the term as referring to their entire group and continue to use "Miao", or their own separate ethnic self-designations.
Though the Miao themselves use various self-designations, the Chinese traditionally classify them according to the most characteristic colour of the women's clothes. The list below contains some of these self-designations, the colour designations, and the main regions inhabited by the four major groups of Miao in China:
Ghao Xong/Qo Xiong; Xong; Red Miao; Qo Xiong Miao: west Hunan
Gha Ne/Ka Nao; Hmub; Black Miao; Mhub Miao: southeast Guizhou
A-Hmao; Big Flowery Miao: west Guizhou and northeast Yunnan
Gha-Mu; Hmong, Mong; White Miao, Green/Blue Miao, Small Flowery Miao; south and east Yunnan, south Sichuan and west Guizhou
DEMOGRAPHICS
According to the 2000 census, the number of Miao in China was estimated to be about 9.6 million. Outside of China, members of the Miao linguistic/cultural family sub-group or nations of the Hmong live in Thailand, Laos, Vietnam and Burma due to outward migrations starting in the 18th century. As a result of recent migrations in the aftermath of the Indochina and Vietnam Wars from 1949–75, many Hmong people now live in the United States, French Guiana, France and Australia. Altogether, there are approximately 8 million speakers in the Miao language family. This language family, which consists of 6 languages and around 35 dialects (some of which are mutually intelligible) belongs to the Hmong/Miao branch of the Hmong–Mien (Miao–Yao) language family.
The Hmong live primarily in the northern mountainous reaches of Southeast Asia including Thailand, Laos and Vietnam, and in far Southwest China mostly in the provinces of Yunnan, Guangxi, and to a very limited extent in Guizhou. There are about 1.5–2 million Hmong in China.
Note: The Miao areas of Sichuan province became part of the newly created Chongqing Municipality in 1997.
Most Miao currently live in China. Miao population growth in China:
1953: 2,510,000
1964: 2,780,000
1982: 5,030,000
1990: 7,390,000
3,600,000 Miao, about half of the entire Chinese Miao population, were in Guizhou in 1990. The Guizhou Miao and those in the following six provinces make up over 98% of all Chinese Miao:
Hunan: 1,550,000
Yunnan: 890,000
Sichuan: 530,000
Guangxi: 420,000
Hubei: 200,000
Hainan: 50,000 (known as Miao but ethnically Yao and Li)
In the above provinces, there are 6 Miao autonomous prefectures (shared officially with one other ethnic minority):
Qiandongnan Miao and Dong Autonomous Prefecture (黔东南 : Qiándōngnán), Guizhou
Qiannan Buyei and Miao Autonomous Prefecture (黔南 : Qiánnán), Guizhou
Qianxinan Buyei and Miao Autonomous Prefecture (黔西南 : Qiánxīnán), Guizhou
Xiangxi Tujia and Miao Autonomous Prefecture (湘西 : Xiāngxī), Hunan
Wenshan Zhuang and Miao Autonomous Prefecture (Hmong) (文山 : Wénshān), Yunnan
Enshi Tujia and Miao Autonomous Prefecture (恩施 : Ēnshī), Hubei
There are in addition 23 Miao autonomous counties:
Hunan:Mayang (麻阳 : Máyáng), Jingzhou (靖州 : Jīngzhōu), and Chengbu (城步 : Chéngbù)
Guizhou: Songtao (松桃 : Sōngtáo), Yingjiang (印江 : Yìnjiāng), Wuchuan (务川 : Wùchuān), Daozhen (道真 : Dǎozhēn), Zhenning (镇宁 : Zhènníng), Ziyun (紫云 : Zǐyún), Guanling (关岭 : Guānlíng), and Weining (威宁 : Wēiníng)
Yunnan: Pingbian (屏边 : Píngbiān), Jinping (金平 : Jīnpíng), and Luquan (禄劝 : Lùquàn)
Chongqing: Xiushan (秀山 : Xiùshān), Youyang (酉阳 : Yǒuyáng), Qianjiang (黔江 : Qiánjiāng), and Pengshui (彭水 : Péngshuǐ)
Guangxi: Rongshui (融水 : Róngshuǐ), Longsheng (龙胜 : Lóngshēng), and Longlin (隆林 : Lōnglín) (including Hmong)
Hainan Province: Qiong (琼中 : Qióngzhōng) and Baoting (保亭 : Bǎotíng)
Most Miao reside in hills or on mountains, such as
Wuling Mountain by the Qianxiang River (湘黔川边的武陵山 : Xiāngqián Chuān Biān Dí Wǔlíng Shān)
Miao Mountain (苗岭 : Miáo Líng), Qiandongnan
Yueliang Mountain (月亮山 : Yuèliàng Shān), Qiandongnan
Greater and Lesser Ma Mountain (大小麻山 : Dà Xiǎo Má Shān), Qiannan
Greater Miao Mountain (大苗山 : Dà Miáo Shān), Guangxi
Wumeng Mountain by the Tianqian River (滇黔川边的乌蒙山 : Tiánqián Chuān Biān Dí Wūmēng Shān)
Several thousands of Miao left their homeland to move to larger cities like Guangzhou and Beijing. There are 2,000,000 Hmong spread throughout northern Vietnam, Laos, Burma, and on other continents. 174,000 live in Thailand, where they are one of the six main hill tribes.
HISTORY
History according to Chinese legend and other considerations
According to Chinese legend, the Miao who descended from the Jiuli tribe led by Chiyou (Chinese: 蚩尤 pinyin: Chīyóu) were defeated at the Battle of Zhuolu (Chinese: 涿鹿 pinyin: Zhuōlù, a defunct prefecture on the border of present provinces of Hebei and Liaoning) by the military coalition of Huang Di (Chinese: 黃帝 pinyin: Huángdì) and Yan Di, leaders of the Huaxia (Chinese: 華夏 pinyin: Huáxià) tribe as the two tribes struggled for supremacy of the Yellow River valley.
ARCHEOLOGICAL DISCOVERIES
According to André-Georges Haudricourt and David Strecker's claims based on limited secondary data, the Miao were among the first people to settle in present-day China. They claim that the Han borrowed a lot of words from the Miao in regard to rice farming. This indicated that the Miao were among the first rice farmers in China. In addition, some have connected the Miao to the Daxi Culture (5,300 – 6,000 years ago) in the middle Yangtze River region. The Daxi Culture has been credited with being amongst the first cultivators of rice in the Far East by Western scholars. However, in 2006 rice cultivation was found to have existed in the Shandong province even earlier than the Daxi Culture.
A western study mention that the Miao (especially the Miao-Hunan) have some DNA from the Northeast people of China, but has origins in southern china. Recent DNA samples of Miao males contradict this theory. The White Hmong have 25% C, 8% D, & 6% N(Tat) yet they have the least contact with the Han population.
CHU
In 2002, the Chu language has been identified as perhaps having influence from Tai–Kam and Miao–Yao languages by researchers at University of Massachusetts Amherst.
QIN AND HAN DYNASTIES
The term Miao was first used by the Han Chinese in pre-Qin times (in other words, before 221 BC) for designating non-Han Chinese groups in the south. It was often used in combination: "nanmiao", "miaomin", "youmiao" and "sanmiao" (三苗; pinyin: Sānmiáo)
MING AND QING DYNASTIES
During the Ming and Qing dynasties (1368–1911) 'miao' and 'man' were both used, the second possibly to designate the Yao (傜 Yáo) people. The Yuan, Ming, and Qing Dynasties could neither fully assimilate nor control the indigenous people.
During the Miao Rebellions, when Miao tribes rebelled, Ming troops, including Han Chinese, Hui people, and Uyghurs crushed the rebels, killing thousands of them. Mass castrations of Miao boys also took place.
During the Qing Dynasty the Miao fought three wars against the empire. In 1735 in the southeastern province of Guizhou, the Miao rose up against the government's forced assimilation. Eight counties involving 1,224 villages fought until 1738 when the revolt ended. According to Xiangtan University Professor Wu half the Miao population were affected by the war.
The second war (1795–1806) involved the provinces of Guizhou and Hunan. Shi Sanbao and Shi Liudeng led this second revolt. Again, it ended in failure, but it took 11 years to quell the uprising.
The greatest of the three wars occurred from 1854 to 1873. Zhang Xiu-mei led this revolt in Guizhou until his capture and death in Changsha, Hunan. This revolt affected over one million people and all the neighbouring provinces. By the time the war ended Professor Wu said only 30 percent of the Miao were left in their home regions. This defeat led to the Hmong people migrating out of China.
During Qing times, more military garrisons were established in southwest China. Han Chinese soldiers moved into the Taijiang region of Guizhou, married Miao women, and the children were brough up as Miao. In spite of rebellion against the Han, Hmong leaders made allies with Han merchants.
Politically and militarily, the Miao continued to be a stone in the shoe of the Chinese empire. The imperial government had to rely on political means to ensnare Hmong people, they created multiple competing positions of substantial prestige for Miao people to participate and assimilate into the Qing government system. During the Ming and Qing times, the official position of Kiatong was created in Indochina. The Miao would employ the use of the Kiatong government structure until the 1900s when they entered into French colonial politics in Indochina.
20th CENTURY
During the founding of the People's Republic of China (PRC), the Miao played an important role in its birth when they helped Mao Zedong to escape the Kuomintang in the Long March with supplies and guides through their territory.
In Vietnam, a powerful Hmong named Vuong Chinh Duc, dubbed the king of the Hmong, aided Ho Chi Minh's nationalist move against the French, and thus secured the Hmong's position in Vietnam. During the Vietnam War, Miao fought on both sides, the Hmong in Laos primarily for the US, across the border in Vietnam for the North-Vietnam coalition, the Chinese-Miao for the Communists. However, after the war the Vietnamese were very aggressive towards the Hmong who suffered many years of reprisals and genocide. Most Hmong in Thailand also supported a brief Communist uprising during the war.
HAN CHINESE ORIGIN MIAO CLANS
A great number of Hmong lineage clans were founded by Chinese men who married Hmong women, these distinct Chinese descended clans practice Chinese burial customs instead of Hmong style burials.
The Hmong children of Hmong women who married Chinese men was the origin of numerous China and South East Asia based Hmong lineages and clans, these were called "Chinese Hmong" ("Hmong Sua") in Sichuan, the Hmong were instructed in military tactics by fugitive Chinese rebels.
Marriages between Hmong women and Han Chinese men is the origin of a lot of Hmong lineages and clans.
Hmong women married Han Chinese men to found new Hmong lineages which use Chinese names.
Chinese men who married into Hmong clans have established more Hmong clans than the ritual twelve, Chinese "surname groups" are comparable to the Hmong clans which are patrilineal, and practice exogamy.
Hmong women married Han Chinese men who pacified Ah rebels who were fighting against the Ming dynasty, and founded the Wang clan among the Hmong in Gongxian county, of Sichuan's Yibin district.
Hmong women who married Chinese men founded a new Xem clan in a Hmong village (among Northern Thailand's Hmong), fifty years later in Chiangmai two of their Hmong boy descendants were Catholics. A Hmong woman and a Chinese man married and founded the Lauj clan in Northern Thailand.
A marriage between a Hmong woman and a Chinese man resulted in northern Thailand's Lau2 clan being founded, another Han Chinese with the family name Deng founded another Hmong clan, Han Chinese men's marriages with Hmong women has led some ethnographers to conclude that Hmong clans in the modern era have possible all or partly have been founded in this matter.
Jiangxi Han Chinese are claimed by some as the forefathers of the southeast Guizhou Miao, and Miao children were born to the many Miao women married Han Chinese soldiers in Taijiang in Guizhou before the second half of the 19th century.
Imperially commissioned Han Chinese chieftancies "gon native", with the Miao and were the ancestors of a part of the Miao population in Guizhou.
The Hmong Tian clan in Sizhou began in the seventh century as a migrant Han Chinese clan.
Non-han women such as Miao women became wives of Han Chinese male soldiers who fought against the Miao rebellions during the Qing and Ming dynasties since Han women were not available.
The Ming dynasty Hongwu Emperor sent troops to Guizhou whose descendants became the Tunbao. The origin of the Tunbao people traces back to when the Ming dynasty sent 300,000 Han Chinese male soldiers in 1381 to conquer Yunnan and the men married Yao and Miao women.
The presence of women presiding over weddings was a feature noted in "Southeast Asian" marriages, such as in 1667 when a Miao woman in Yunnan married a Chinese official.
Some Sinicization occurred, in Yunnan a Miao chief's daughter married a scholar in the 1600s who wrote that she could read, write, and listen in Chinese and read Chinese classics.
The Sichuan Hmong village of Wangwu was visited by Nicholas Tapp who wrote that the "clan ancestral origin legend" of the Wang Hmong clan, had said that several times they were married into the Han Chinese and possibly one of these was their ancestor Wang Wu, there were two tpes of Hmong, "cooked" who sided with Chinese and "raw" who rebelled against the Chinese, the Chinese were supported by the Wang Hmong clan. A Hmong woman was married by the non-Hmong Wang Wu according to The Story of the Ha Kings in Wangwu village.
DISTRIBUTION
The 2000 Chinese census recorded 8,940,116 Miao in mainland China.
CUISINE
Miao Fish (苗鱼 miáo yǘ)
Miao fish is a special way of cooking a fish by Miao people. It has been recognized as a local featured cuisine with its tasty flavor: the mixture of fish, green peppers, ginger slices and garlic provided people with great eating experience.
WIKIPEDIA
Bronze Persian horse statuette
About 2" high and long--rumored to be a portrait of Alexander the Great's horse Bucephalus.
Faux bronze with gilt highlights. all hand sculpted.
Ever seen this before...:?
Tagbilaran City is a 2nd class city in the province of Bohol, Philippines. It is the capital and a component city of the island of Bohol. It is situated some 630 kilometers southeast of Manila and 72 kilometers south of Cebu City. Tagbilaran lies on the southwestern part of the province, and has a total land area of 32.7 km², including about 13 km. of coastline. The town of Cortes is situated to the north of the city, the town of Corella is on its northeast side, while the town of Baclayon is on its eastern side.
It is the principal gateway to the island province of Bohol and is known as the "City of Peace and Friendship". It is one of the eight Philippine Dream Cities along with the Island Garden City of Samal, San Fernando, La Union, Cebu City, Iloilo City, Marikina, Naga, Calbayog City and Surigao City.
There are 15 barangays comprising Tagbilaran, with an population of 92,297 for the year 2007 census, with an annual growth rate of 3.6%. However, 41% of the entire population reside in the 4 urban districts where trade and commerce are concentrated.
Location: Bohol, Philippines
Date: Friday, May 17, 2008
Photography: Sean Sabado
View more photos of Bohol Philippines complete set.
License this photo contact mobile +63-917-3291481 | email seansabado@gmail.com
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 Philippines License.
NON HINDUS
ARE NOT ALLOWED INSIDE THE TEMPLE
Lingaraj Temple is a Hindu temple dedicated to Harihara, a form of Shiva and is one of the oldest temples in Bhubaneswar, the capital of the East Indian state of Odisha (formerly Orissa). The temple is the most prominent landmark of the Bhubaneswar city and one of the major tourist attractions of the state.
The Lingaraj temple is the largest temple in Bhubaneswar. The central tower of the temple is 55 m tall. The temple represents the quintessence of the Kalinga Architecture and culminates the medieval stages of the architectural tradition at Bhubaneswar. The temple is believed to be built by the kings from the Somavamsi dynasty, with later additions from the Ganga rulers. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum), jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings), each increasing in the height to its predecessor. The temple complex has 50 other shrines and is enclosed by a large compound wall.
Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraj was originally under a mango tree (Ekamra) as noted in Ekamra Purana, a 13th-century Sanskrit treatise. The temple is active in worship practises, unlike most other temples in Bhubaneswar and Shiva is worshipped as Harihara, a combined form of Vishnu and Shiva. The temple has images of Vishnu, possibly because of the rising prominence of Jagannath cult emnating from the Ganga rulers who built the Jagannath Temple in Puri in the 12th century.
Lingaraj temple is maintained by the Temple Trust Board and the Archeological Survey of India (ASI). The temple has an average of 6,000 visitors per day and receives lakhs of visitors during festivals. Shivaratri festival is the major festival celebrated in the temple and event during 2012 witnessed 200,000 visitors.
HISTORY
Lingaraj means "The king of Lingam", the symbol of Saivism. Shiva was worshipped as Kirtivasa and later as Harihara and is commonly referred as Tribhuvaneshwara (also called Bhubaneswar), the master of three worlds, namely, heaven, earth and netherworld). His consort is called Bhuvaneshvari.
The temple is more than 1100 years old, dating back in its present form to the last decade of the eleventh century, though there is evidence that part of the temple was built during the sixth century CE as the temple has been emphasized in some of the seventh century Sanskrit texts. Fergusson believes the temple might have been initiated by Lelat Indra Kesari who reigned from 615 to 657 CE. The Assembly hall (jagamohana), sanctum and temple tower wer built during the eleventh century, while the Hall of offering (bhoga-mandapa) was built during the twelfth century. The natamandira was built by the wife of Salini between 1099 and 1104 CE. By the time the Lingaraj temple was completely constructed, the Jagannath (form of Vishnu) cult had been growing in the region, which historians believe is evidenced by the co-existence of Vishnu and Shiva worship at the temple. The Ganga dynasty kings were ardent followers of Vaishnavism and built the Jagannath Temple at Puri in the 12th century.
The temple is believed to be built by the Somavanshi king Jajati Keshari, in 11th century CE. Jajati Keshari had shifted his capital from Jajpur to Bhubaneswar which was referred to as Ekamra Kshetra in the Brahma Purana, an ancient scripture. One of the Somavamsi queens donated a village to the temple and the Brahmins attached to the temple received generous grants. An inscription from the Saka year 1094 (1172 CE) indicates gifts of gold coins to the temple by Rajaraja II. Another inscription of Narasimha I from the 11th century indicates offer of beetel leaves as tambula to the presiding deity. Other stone inscriptions in the temple indicate royal grants from Chodaganga to village people.
ARCHITECTURE
The Lingaraj temple is the largest temple in Bhubaneswar. James Ferugsson (1808–86), a noted critic and historian, rated the temple as "one of the finest examples of purely Hindu temple in India". It is enshrined within a spacious compound wall of laterite measuring 160 m by 142 m. The wall is 2.3 m thick and surmounted by a plain slant coping. Alongside the inner face of the boundary wall, there is a terrace to protect the compound wall against outside aggression. The tower is 55 m high and the complex has 150 smaller shrines in its spacious courtyard. Each inch of the 55 m tall tower is sculpted. The door in the gate of the entrance porch is made of sandalwood.
The Lingaraja temple faces east and is built of sandstone and laterite. The main entrance is located in the east, while there are small entrances in the north and south. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum), jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings). The dance hall was associated with the raising prominence of the devadasi system that existed during the time. The various units from the Hall of offering to the tower of the sanctum increase in height.
The bhogamandapa (Hall of offering) measures 13 m by 13 m from the inside, 17.15 m by 17.25 m from the outside and has four doors in each of the sides. The exterior walls of the hall has decorative sculptures of men and beast. The hall has a pyramidal roof made of up several horizontal layers arranged in sets of two with intervening platform. It bears an inverted bell and a kalasa in the top. The natamandira (festival hall) measures 12 m by 12 m from the inside, 15 m by 15 m from the outside, has one main entrance and two side entrances. The side walls of the hall has decortive sculptures displaying women and couples. It has a flat roof sloping in stages. There are thick pylons inside the hall. The jagamohana (assembly hall) measures 11 m by 9.1 m from the inside, 17 m by 15 m from the outside, entrances from south and north and has a 30 metres tall roof. The hall has a pyramidal roof made of up several horizontal layers arranged in sets of two with intervening platform as in the Hall of offering. The facade to the entrances are decorated with perforated windows with lion sitting on hind legs. The inverted bell above second unit is adorned by kalasa and lions. The rekha deula has a 60 m tall pyramidal tower over the sanctum and measures 6.7 m from the inside, 16 m from the outside over the sanctum. It is covered with decorative design and seated lion projecting from the walls. The sanctum is square in shape from the inside. The tower walls are sculpted with female figures in different poses.
RELIGIOUS SIGNIFICANCE
Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraj was originally under a mango tree (Ekamra). Ekamra Purana, a Sanskrit treatise of the 13th century mentions that the presiding deity was not seen as lingam (an aniconic form of Shiva) during the Satya and Treta yugas and only during the Dwapara and Kali yugas, it emerged as a lingam. The lingam in the temple is a natural unshaped stone that rests on a Sakti. Such a lingam is called Krutibasa or Swayambhu and is found in 64 places in different parts of India. With the advent of the Ganga dynasty in the early 12th century, who had Vaishnavaite orientation, a new movement started resulting in the synthesis of Saivism and Vaishnavism. The Ekamra was associated with Vaishanavite gods Krishna and Balaram during the period. It is attributed the raising prominence of Jagannath cult that became predominant during the construction of the temple. The Ganges remodelled the temple and introduced certain Vaishnavite elements like images of Vaishnava Dwarapalas namely Jaya and Prachanda, Jagannatha, Lakshmi Narayan and Garuda were installed. Tulsi leaves, which are favoured by Vishnu, was used along with Bela leaves for the worship of Lingaraj. Lingaraja was thus came to be known as Harihara, a combination of Shiva and Vishnu. The flag of the temple was fixed to a Pinaka bow instead of trident usually found in Shiva temples. The temple priests also changed the mark in their forehead from horizontal to a "U" sign with a dotted middle line. The Ganges also introduced certain fairs like Swing festival, Sun worship and mock quarell between priests after chariot festival, similar to the practises in Jagannath Temple in Puri. The influence of the Ganges dynasty has led to a cosmopolitan culture, that has reduced the status of Lingaraja temple as a distinct Saivite shrine.
FESTIVAL & WORSHIP PRACTISES
As per Hindu legend, an underground river originating from the Lingaraj temple fills the Bindusagar Tank (meaning ocean drop) and the water is believed to heal physical and spiritual illness. The water from the tank is thus treated sacred and pilgrims take a holy dip during festive occasions. The central deity of the temple, Lingaraj, is worshipped both as Shiva and Vishnu. The harmony between the two sects of Hinduism, Saivism and Vaishanvism, is seen in this temple where the deity is worshipped as Harihara, a combined form of Vishnu and Shiva.
Shivaratri is the main festival celebrated annually in Phalgun month when thousands of devotees visit the temple. Apart from a full day of fasting, bel leaves are offered to Lingaraj on this auspicious day. The main celebrations take place at night when devotees pray all night long. The devout usually break their fast after the Mahadipa (a huge lamp) is lit on the spire of the temple. Every year the chariot festival (Ratha-Yatra) of Lingaraja is celebrated on Ashokashtami. The deity is taken in a chariot to Rameshwar Deula temple. Thousands of devotees follow and pull brightly decorated chariots containing the idols of Lingaraj and his sister Rukmani. This chariot procession stays for five days at the Rameshwar Temple and then will be brought back. This festival commemorates Lord Lingaraj having slayed a demon. Thousands of bol bom pilgrims carry water from river Mahanadi and walk all the way to the temple during the month of Shravana every year. Sunian day is observed from royal times in the month of Bhandra, a day when temple servants, peasants and other holders of temple lands offer loyalty and tribute to Lingaraja. Candan Yatra (Sandalwood ceremony) is a 22-day festival celebrated in the temple when servants of the temple disport themselves in a specially made barge in Bindusagar tank. The deities and servants of the temples are anointed with sandalwood paste to protect from heat. Dances, communal feasts and merrymaking are arranged by the people associated with the temple.
The Lingaraja temple is active in worship practises, unlike the other ancient temples of Bhubaneshwar which are not active worship centres. Non Hindus are not allowed inside the temple, but it can be viewed from the viewing platform located outside the temple. The viewing platform and the back of the temple can be reached via a lineway located to the right of the main entrance of the temple. Sanctity of the temple is maitained by disallowing dogs, unbathed visitors, menstruating women and families that encountered birth or death in the preceding 12 days. In case of a foreign tresspass, the temple follows a purification ritual and dumping of prasad (food offering) in a well.
RELIGIOUS PRACTICES
The image of Lingaraja is abluted with water (called mahasnana) several times a day and decorated with flowers, sandal paste and cloth. Hemlock or hemlock flowers which are generally offered in other Shiva temples is not allowed in the Lingaraja temple. Bilva leaves (Aegle marmelos) and tulasi (Ocimum sanctum) are used in daily worship. Offerings of cooked rice, curries and sweet-meats are displayed in the bhogamandapa (hall of offering) and the divinity is invoked to accept them amidst scores of chanting of Sanskrit texts. Coconut, ripe plantains and kora-khai are generally offered to Lingaraja by the pilgrims. Bhang beverage is offered to Lingaraja by some devotees especially on the day of Pana Sankranti (Oriya new year).
The Lingaraja temple is open from 6 a.m. to about 9 p.m. and is intermittently closed during bhoga (food offering) to the deity. During early morning, lamps in the cella are lit to awaken Lingaraja from his sleep, ablution is performed, followed by adoration and arati (waving of light). The temple is closed at about 12 p.m. until about 3.30 P.M. A ceremony known as Mahasnana (ablution) is performed once the doors are closed, followed by pouring of Panchamrita (a mixture of milk, curdled milk, clarified butter, honey and ghee) upon the deity for purification. At about 1 P.M., a ripe plantain is divided into two, one half is offered to Sun god and the other half to Dwarapala (the guarding deities in the doorway). Between 1.00 and 1.30 P.M. the food offering called Ballabha Bhoga (breakfast containing curdled milk, curd and vegetables) is offered to the deity. The consecrated food is carried to the temple of Parvati and placed before her as an offering, a practice commonly observed by the orthodox Hindu housewives. At about 2 P.M., the Sakala Dhupa (morning's offering of food) takes place. After the food is offered to Lingaraja, the offerings are carried to the temple of Parvati to serve her. An offering called Bhanda Dhupa is carried out at 3.30 P.M. at the hall of offering. This food is later offered by the inmates to the pilgrims as Mahaprasad.
A light refreshment known as Ballabha Dhupa is offered to the deity at around 4.30 P.M. At around 5 P.M., Dwipahar Dhupa (mid day meal) is offered. At around 7 P.M., another offering called Palia Badu is placed before the deity. Sandhya arati (waving of lights in the evening) is performed during that time. Another light meal called Sahana Dhupa is offered at around 8:30 P.M. After the meals, the ceremony of waving light (arati) is performed before the deity. At 9.30 P.M, the last service of the day, Bada Singara (the great decoration) is performed when the deity is decorated with flowers and ornaments after which a light food offering is made. A wooden palanquin is laid in the room, incense is lighted, drinking water is served and prepared betel is placed. Panchabaktra Mahadeva comes to the palanquin and returns to his own abode after the arati is performed. This is a bronze image of Mahadeva having five faces and Parvati in his lap. Each of these ceremonies is accompanied by ritual observances and recitations of mantras (Sanskrit texts) specified for each occasion.
TEMPLE STAFF & ADMINISTRATION
King Jajati Keshari, believed to be the founder of the Lingaraja temple, deputed Dravidian Brahmins as temple priests over the local Brahmins on account of their increased knowledge of Saivism. The focus was to enhance the temple practises from tribal rites to Sanskritic. While the exact number of castes involved in the nijogas (practises) is not known, Brahmins, tribal worshippers and inmates from Untouchable castes are believed to be part of the setup. Bose (1958) identified 41 services with the involvement of 22 separate castes and Mahaptra (1978) identified 30 services. It is understood from the records that kings and temple managers of different times introduced or discontinued certain services, fairs, offerings and caste-centred core services during their regime. As of 2012, the temple practised 36 different services (nijogas).
In modern times, the Lingaraja temple priests are from two communities, namely Brahman Nijog and Badu Nijog. The Badu are non-Brahmin servant groups, whose origin is not ascertained due to unavailability of authentic records, while they are described as Vadu in chapter 62 of the Ekamrapurana. The caste group of Badu is called Niyoga, which elects the officers every year during the Sandalwood festival. Every Badu undergoes three distinct rites, namely, ear-piercing, marriage and god-touching. Historically, the Badus performed five different temple duties - Paliabadu and Pharaka, which were considered important and Pochha, Pahada and Khataseja, which were considered inferior. From 1962, only Paliabadu and Pharaka practises are followed and the others are discontinued. The Badus also carry out ablution and dressing of the images of Siddhaganesh and Gopalini. The temple is maintained by the Temple Trust Board and the Archeological Survey of India (ASI). The temple is guarded by security personnel deputed by the Police Commissioner of Bhubaneswar and security guards appointed by the temple administration. The temple has an average of 6,000 visitors every day and receives lakhs of visitors during festivals. The Shivaratri festival during 2012 witnessed 200,000 visitors. As of 2011, the annual income of Lingaraja temple from hundis (donation boxes) is around INR1.2 million per annum. Another INR4 million is collected annually from other sources like rents from shops, cycle stands and agriculture lands. Starting 2011, the temple charges an amount for six types of religious worship (special pujas) carried out by the devotees.
WIKIPEDIA
My Main instrument Panel components; I designed using CAD and just received the results from the machine shop. Took a lot of help from David Allen to get this far.
3D Design
www.flickr.com/photos/24409839@N07/6849951075/in/datepost...
Composants électroniques (focus stacking).
Image composée de 25 photos prises avec la bonnette Raynox DCR-250 et assemblées avec Zerene Stacker.
I'm pleased as punch to see this project completed (other than adding a lockable drawer in the empty slot about 1/3 the way down from top. Proper control of the audio/visual system in my office's main committee room has been a LONG time coming!
My fingers are covered in paint because I've just made another batch of Rustic Components. Read all about them on my website. This batch features annealed steel wire to match the darkened metal that's now popular on much assemblage and rustic or tribal jewelry.
Copyright © 2013 by Ginger Davis Allman The Blue Bottle Tree, all rights reserved.
Generator and magneto. Like the original system, the MZB does not need a battery to start or run. On this kit, the rotor hit the crank seal and the trigger unit plate, and had to be machined with a lathe to fit.
Los principales componentes que se necesitan para habilitar VoIP son los siguientes:
•Componentes VoIP del servidor front-end
•Componentes de integración con RTC
•Componentes VoIP de la red perimetral
Componentes VoIP del servidor front-end
Los principales componentes VoIP ubicados en...
Frame :*SURLY* straggler Painted by COOK PAINT WORKS
Headset :*FAIRWEATHER*
Rims :*H PLUS* the hydra disc rim
Tire :*PANARACER* gravel king 700c tire
Crankset :*BLUELUG* RMC crank set × *WOLF TOOTH COMPONENTS* drop stop chainring
Handlebar :*NITTO* b809 wide riser bar
Saddle :*RITCHEY* classic saddle
Grip :*BROOKS* cambium rubber grip
Pedal :*BLUE LUG* SHARK pedal