Tattoos in Modern Japan...From Wikipedia

 

At the beginning of the Meiji period (1868-1912) the Japanese government, wanting to protect its image and make a good impression on the West, outlawed tattoos, and 'irezumi'(a Japanese word that refers to the insertion of ink under the skin to leave a permanent, usually decorative mark) as it took on connotations of criminality. Nevertheless, fascinated foreigners went to Japan seeking the skills of tattoo artists, and traditional tattooing continued underground.

 

Tattooing was legalized by the occupation forces in 1945, but has retained its image of criminality. For many years, traditional Japanese tattoos were associated with the yakuza, Japan's notorious mafia, and many businesses in Japan (such as public baths, fitness centers and hot springs) still ban customers with tattoos.

 

Tattooing and other forms of body decoration and body modification, as in much of the western world, are gaining in popularity in Japan. However, Japanese young people who choose to get tattooed are most often choosing "one point" designs—small designs that can be completed in one sitting—usually in the American or tribal styles. More recently, however sanskrit Siddham script tattoos are becoming more and more fashionable.

 

Traditional irezumi is still done by specialist tattooists, but it is painful, time-consuming and expensive: a typical traditional body suit (covering the arms, back, upper legs and chest, but leaving an untattooed space down the center of the body) can take one to five years of weekly visits to complete and cost in excess of US$30,000 (2 400 000 yen)

 

In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.

 

Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.

 

The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.

 

In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。

遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。

遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。

1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。

 

In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.

 

Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.

 

The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.

 

In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。

遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。

遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。

1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。

 

I've been reading a lot in the last few days about color theory in paintings. I love symbolism woven into what we see. A great deal of the following is blatantly taken from a website, that I'm afraid I don't remember the address of. Unintentional plagarism, I assure you.

 

Perhaps no other color has such significant symbolic power as the color red, the harbinger of fire and blood. Red is used to symbolize heat and fire, to grab your attention, to indicate debt ("in the red"), emergency, boldness, enthusiasm, impetuosity, ardent affection, love. Hebrew words for blood and red have the same origin: "dm" means red and "dom" means blood. Blood and fire have both positive and negative connotations. Bloodshed, aggression, war and hate on one side and love, warmth and compassion on the other hand. Ancient Greeks associated the bright, luminous red with the male principle, red was also the color of the greek gods of war Phoebus and Ares.

 

The Biblical Adam was allegedly created out of red clay. In the prehistoric cultures, red was associated with the female principle. Mother Earth provided the neolithic peoples with red ochre which was credited with life giving powers. This is echoed in many feminist art pieces now, with equating red with feminine power. The relation of the red color to the female principle in Japan survived up to the present day.

 

Altars in catholic churches are decorated in red for the Feast of Pentecost to symbolize the Holy Ghost. It is also considered the color of the Catholic Church, to symbolize the blood of martyrs, and the presence of God. Red is supposedly the first color percieved by Man, and is the color that is most easily discernable at a distance - which is why traffic stop lights are red. Brain-injured persons suffering from temporary color-blindness start to perceive red before they are able to discern any other colors.

 

Neolithic hunter peoples considered red to be the most important color endowed with life-giving powers and thus placed red ochre into graves of their deceased. Neolithic cave painters ascribed magic powers to the color red. The word "magic" ("Zauber" in German) translates to "taufr" in Old Norse and is related to the Anglo-Saxon "teafor" meaning "red ochre". It can be stipulated that they painted animals in red ochre or iron oxide to conjure their fertility.

 

Protective powers of the color red against evil influence were common belief. Objects, animals and trees were covered in red paint, warriors painted their axes and spear-catapults red to endow the weapons with magic powers. Some of the Australian aborigines abide by this custom up to the present times. Neolithic hunters and germanic warriors used to paint their weapons and even themselves in blood of slain animals. Roman gladiators drank blood of their dying adversaries to take over their strength. In other cultures, the newly born were bathed in blood of particularly strong and good looking animals.

 

Red painted amulettes or red gems, such as ruby or garnet, were used as charms against the "evil eye". Wearing a red ruby was supposed to bring about invincibility. Red bed-clothes were customary in Germany up to the Middle Ages as protection against the "red illnesses", such as fever, rashes or even miscarriages (famous example is the painting Arnolfini Wedding by Jan Van Eyck, dated 1434).

 

Red garlands and red scarfs were part of wedding customs in many cultures. Red wedding gown was en vogue in Nurnberg of the 18th century, but this tradition goes back to roman times: Roman brides were wrapped in a fiery red veil, the flammeum, which should warrant love and fertility. Greek, Albanian and Armenian brides wear red veils even today. Chinese brides are wearing red wedding gowns and are carried to the ceremony in a red litter. The bride walks on a red carpet and is greeted by the groom who lifts her red veil. Neighbours bring red eggs to the couple after a child is born.

 

Red rose is the symbol of love and fidelity. According to the Greek legend red roses arised from blood of Adonis who was killed by a wild boar on a hunt. In Greek mythology red rose was a symbol for the cycle of growth and decay, but also for love and affinity. Red rose is dedicated to Aphrodite, the Greek goddess of love and daughter of Zeus and also to Roman goddess Venus. In Christianity the red rose is associated with the Cross and the bloodshed.

 

There are also negative connotations of this color. Israelites in biblical times painted their doorframes in red blood to scare demons. Red in ancient Egypt was the color of the desert and of the destructive god Seth who inpersonated the Evil. "Making red" was synonymous with killing someone, evil doings were refered to as "red affairs". Salvation from Evil is the subject of an ancient Egyptian charm: "Oh, Isis, deliver me from the hands of all bad, evil, red things!" Writers of Egyptian papyri used a special red ink for nasty words. In some East Asian countries, the names of deceased are written in red ink in a Book of the Dead. To write a living person's name with red ink is taboo, tantamount to placing a curse on the person.

 

Hair of Virgin Mary and the robes of Angels were depicted red in medieval paintings. The definitely positive connotation of the color red which originated with the neolithic hunter peoples and continued with the ancient Germans starts to change around 1500. The Germanic god Thor (other names include, Ása-Thór, Donar, Donner, Thór, Thunder, Tor) had red hair. Red animals such as the robin, the fox and the squirel were Thor's sacred creatures. Beard and eyes of Wotan, the Germanic god of hunt, were fiery red too. Advent of Christianity diminished the power of these two Germanic gods. They were transformed into the devil with his red hair and red beard. Red haired women were reputed to be witches and whores and the poppy became the devil's flower. Sexuality which was also associated with red was demonized in Christianity. Mary's hair became blonde. Old sayings discriminated people with red hair or red beard: "Red hair, evil hair" and "Red beard - devil's way". Such prejudices still prevail in some rural areas of Europe.

 

The effect of the color red used to play an important role in politics. Red is the most frequently used color for national flags, mostly due to its excellent visibility. Red became the symbol of communism and socialism during the Russian Revolution in 1907. Red color had usually a positive connotation in cold countries like Russia throughout history. Red Army's alternative name was "Glorious Army" and Russian words for red (krassnyj) and beautiful (krassivyj) are very similiar. Western cultures frowned upon red color in its political sense. "Better dead than red" was popular in cold war days in the US. Black swastika of the National Socialists was painted on red background to suggest association with the working classes.

 

Mere perception of red color enhances the human metabolism by over 10%, thus the reason many food vendors and restaurants use it in their logos and decor. It is the favourite color of children. On the other side aggression and violence can be triggered of by red color. Barnett Newman's huge red canvasses were attacked and damaged by the viewers. Spanish bullfighters bait the bulls with red cloth - unnecessarily though - bulls are color-blind and would react to any color whatsoever. The important factor is the mere movement of the bullfighter. Red is the color of emotional outbursts: Shame or anger colors our face red. Loosing control lets one to "see red".

 

Red traffic lights and brake lights announce danger. Animals use red color to recognize its own kind, to announce the mating season or to issue a warning. Red in advertising is used to evoke erotic feelings (red lips, red cars, etc.).

drawing, pencil and graphite also touches of blue car an d'ache in sketchbook.

 

from the motif.

Drawing at Ashmolean Museum

The Dresden type satyr-hermaphrodite group is known through more than 30 Roman replicas in various media. The meaning of the group has traditionally been derived from its discovery in domestic contexts, but replicas from the theaters at Daphne and Side raise different questions regarding viewer reception. The horizontal composition and small scale of the groups suggest they may have decorated the "pulpitum" (stage) of those theaters. At the Daphne theater, where two replicas were found, the groups were likely displayed as pendants, offering complimentary views of the same sculptural composition. In terms of subject matter, the Dresden type satyr-hermaphrodite group yields several nuanced interpretations associated with the theater, including connotations of "paideia" (Roman reverance for the Greek past), Dionysiac aspects, the reversal of norms, the objectification of the body, the sexual tryst, and the "agon".

In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.

 

Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.

 

The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.

 

In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。

遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。

遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。

1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。

 

Cavendish Mews is a smart set of flats in Mayfair where flapper and modern woman, the Honourable Lettice Chetwynd has set up home after coming of age and gaining her allowance. To supplement her already generous allowance, and to break away from dependence upon her family, Lettice has established herself as a society interior designer, so her flat is decorated with a mixture of elegant antique Georgian pieces and modern Art Deco furnishings, using it as a showroom for what she can offer to her well heeled clients.

 

Lettice is nursing a broken heart. Her beau, Selwyn Spencely, son of the Duke of Walmsford, has been sent to Durban for a year by his mother, the Duchess of Walmsford, Lady Zinnia in an effort to destroy their relationship which she wants to end so that she can marry Selwyn off to his cousin, Pamela Fox-Chavers. Lettice returned home to Glynes to lick her wounds, however it only served to make matters worse as she grew even more morose. It was from the most unlikely of candidates, her mother Lady Sadie, with whom Lettice has always had a fraught relationship, that Lettice received the best advice, which was to stop feeling sorry for herself and get on with her life and wait patiently for Selwyn’s eventual return. Since then, Lettice has been trying to follow her mother’s advice and has thrown herself into the merry dance of London’s social round of dinners, dances and balls. However, even she could only keep this up for so long, and on New Year’s Eve, her sister, Lally, suggested that she spend a few extra weeks resting and recuperating with her in Buckinghamshire before returning to London and trying to get on with her life. Lettice happily agreed, however her rest cure ended abruptly with a letter from her Aunt Egg in London, summoned Lettice back to the capital and into society in general. Through her social connections, Aunt Egg has contrived an invitation for Lettice and her married Embassy Club coterie friends Dickie and Margot Channon, to an amusing Friday to Monday long weekend party of Sir John and Lady Caxton, who are very well known amongst the smarter bohemian set of London society for their amusing weekend parties at their Scottish country estate and enjoyable literary evenings in their Belgravia townhouse. Lady Gladys is a successful authoress in her own right and writes under the nom de plume of Madeline St John, so they attract a mixture of witty writers and artists mostly.

 

Tonight, we are at Gossington, the Scottish Baronial style English Art and Crafts castle near the hamlet of Kershopefoot in Cumberland, which is the country seat of Sir John and Lady Gladys. After arriving belatedly, owing to engine trouble with Dickie’s Lea Francis* four seater, which forced them to stop in York along the way before completing their journey, Lettice, Dickie and Margot spent a pleasant, albeit rainy, afternoon in Sir John and Lady Gladys’ drawing room with other stragglers invited to the weekend. Sir John and Lady Gladys always have an interesting mixture of guests. This is mostly due to the number of witty writers and artists drawn to Lady Gladys, and the smattering of the younger generation of Britain’s aristocracy who find the Caxton’s relaxed and slightly eccentric characters refreshingly different and amusing. Lady Gladys dispenses with all formalities of titles during their gatherings, and are “simply John and Gladys” to their guests. Playing board games or chess, the company amused their hosts with regaled tales of nightclubs, parties and the life of the young in busy London whilst waiting for the majority of Bright Young Things** headed by Pheobe - Sir John and Lady Gladys’ ward and Lady Gladys’ niece - to return from a ramble over the Scottish countryside.

 

Now it is time for dinner, and guests, suitably dressed for the occasion in a mixture of smart formal wear and bohemian artistic chic, wend their way from the Gossington drawing room into the adjoining cluttered late Victorian Arts and Crafts dining room with its William Morris ‘Poppies’ wallpaper, gilt framed paintings and heavy, ornate furnishings, where the long dining table has been fully extended and set for a splendid eight course dinner.

 

“Now, for those of you here present,” Lady Gladys announces as she stands, arrayed in a beautiful silver Delphos gown*** with pearls cascading down her front and a diamond tiara woven through her white Marcelle waved**** hair, at her place at the head of the table. “As this is our first dinner together at Gossington tonight, and we are all still getting to know one another, I have taken the liberty of seating you all according to my own design. However tomorrow and Sunday nights we will dispense with the formalities, as you know I am apt to do, and you may sit wherever you like at the table, except for the foot and the head, which are the preserves of John and I.”

 

Her announcement is acknowledged by excited chatter and a smattering of appreciative applause from the assembled guests as they all seek out their places. Lettice finds herself near the head of the table, between Pheobe, and next to a woman called Nettie according to the card, who as of yet has not left her room for pre-dinner cocktails. Lettice knows that she has been deliberately seated next to Pheobe so that she may talk to Sir John and Lady Glady’s ward about her wishes for the redecoration of the pied-à-terre***** in Bloomsbury that she has recently moved into after being been accepted to a garden design school in Regent’s Park associated to the Royal Academy.

 

Pheobe, it turns out as Lettice takes her seat at the table alongside her, is as far removed from her outgoing and spontaneous aunt as you could imagine. A rather pale creature with translucent alabaster skin and wispy blonde curls that cascade around her pretty face, framing it beautifully, Pheobe sits demurely at her place, her eyes cast downward to the magenta and gilt edged Royal Doulton dinner service, not engaging with the other guests and their loud, raucous conversations. As Gladys laughs loudly at some bawdy remark from a young male writer before ordering him jovially to take his seat at the table, Lettice contemplates the differences between the two women. Unlike her hostess, who obviously thrives on being surrounded by people and in the limelight, Pheobe is delicate, elfin and almost fey in not only her looks but her actions and way of speaking. Lettice considers her choice of garden design as a career to be most apt, for she can easily picture Pheobe working quietly alone, planting and nurturing beautiful plants whose whispers of leaves and blooms are the only companionship she needs.

 

“So, Pheobe,” Lettice addresses the younger girl informally as per the relaxed style established by Sir John and Lady Gladys. “I’m Lettice Chetwynd. I’m not sure if you’ve heard of me before.”

 

“Yes, oh yes.” Pheobe replies a little distractedly as she continues to look down at her plate and doesn’t engage Lettice’s gaze.

 

“I’m an interior designer.” Lettice goes on. “I decorated the home of my friends Dickie and Margot Channon,” she indicates to her friends sitting at the table through a gap between an Art Nouveau vase full of cascading red roses and a silver Arts and Crafts water pitcher.

 

“Indeed yes.” Pheobe replies, still not looking up from her place setting.

 

“And your aunt thought that since you’ve moved into your parent’s flat in Bloomsbury, that I might help you redecorate it.”

 

“What?” Pheobe suddenly looks up at Lettice, a startled look in her dazzling sea blue eyes.

 

“Yes,” Lady Gladys pipes up from beside her niece at the head of the table. “As I was saying earlier, Lettice, there isn’t anything fundamentally wrong with the furnishings as such, but, well…” She sighs. “It is a little old fashioned, especially for a young girl like you, Pheobe darling.”

 

“But it was Mummy and Daddy’s flat.” Pheobe replies meekly, looking to her aunt.

 

“Yes, I know dear” Lady Gladys sighs. “But they left it to you when they died, and now that you’re of age, well, I thought it was high time that you put your own stamp on it, as it were – make it your own, so to speak.”

 

“But it was Mummy and Daddy’s.” Pheobe repeats in her willowy voice that is almost drowned out by a burst of laughter coming from where Dickie and Margot are sitting as he finishes telling a funny story.

 

“Yes, we know that dear,” Lady Gladys confirms, a hint of frustration tainting her voice. “But now, it is yours. It can’t stay the same forever, can it?” She forces a laugh. “We don’t want you living in a mausoleum to your parents, now do we?”

 

When Pheobe doesn’t reply and returns to staring down at her plate, Lettice gingerly suggests to Lady Gladys, “Perhaps Pheobe doesn’t want change for change’s sake, Gladys.”

 

“What nonsense, Lettice!” Lady Gladys retorts preposterously. “Pheobe just doesn’t quite know what it will look like. She doesn’t have the… the vision, that you do, my dear. That’s why John and I wanted to engage you. We want you to help Pheobe envision what it could look like.”

 

“I have vision.” Pheobe mutters quietly.

 

“What was that, Pheobe dear?” Lady Gladys frowns at her niece and cups her hand around her left ear. “Do speak up. I’ve told you about muttering. No-one will hear you if you mutter.”

 

“I said, I have vision.” Pheobe says a little more loudly, sitting up more straightly in her tall backed Arts and Crafts dining chair as she speaks and glares at her aunt.

 

“Of course you do, my dear, for gardens and flowers. The gardens here at Gossington are a tribute to your vision when it comes to landscaping, Pheobe dear. But landscaping a garden and decorating a room, well, those are very different things.” She glances up at Lettice. “Aren’t they, Lettice?”

 

“They aren’t entirely different, Gladys, if you don’t mind me saying.” Lettice counters politely.

 

Her statement elicits a disgruntled look from her hostess and an almost imperceptible perk to the corners of Pheobe’s pale pink lips.

 

“Well, the place certainly needs a lick of paint!” Lady Gladys opines. “Years of my brother’s pipe smoking, and the fumes of London traffic have left their mark. I mean, I tried to air it whenever I was in London, but you know how decay can set in when a house isn’t lived in, Lettice.”

 

“Perhaps you have a favourite colour, Pheobe?” Lettice asks in an effort to gently coax the young girl into the conversation, but only silence follows. “We could paint it your favourite colour.”

 

“You like green, don’t you Pheobe dear?” Lady Gladys asks her niece encouragingly. “Like the plants you love so much.” When no reply is forthcoming, the older woman huffs in frustration. “Can’t you express an opinion for once, child?”

 

“Green.” Pheobe mumbles in assent as she looks as a vol-la-vent, golden brown and oozing glazed mushrooms with a sprig of greenery sticking from it is carefully and expertly slipped on to her place setting by the Caxton’s tall first footman.

 

“Sorry I’m late, dear Gladys!” comes a well enunciated male voice that, as it rings in her ears, strikes a familiar tone for Lettice. “I had terrible car trouble this afternoon coming up from Fontengil Park.”

 

Lettice looks up to the head of the table to see the tall and elegant figure of Sir John Nettleford-Hughes standing at Lady Gladys’ shoulder.

 

Old enough to be her father, wealthy Sir John is still a bachelor, and according to London society gossip intends to remain so, so that he might continue to enjoy his dalliances with a string of pretty chorus girls of Lettice’s age and younger. As an eligible man in a time when such men are a rare commodity, with a vast family estate in Bedfordshire, houses in Mayfair, Belgravia and Pimlico and Fontengil Park in Wiltshire, quite close to the Glynes estate, Lettice’s mother, Lady Sadie, invited him as a potential suitor to her 1922 Hunt Ball, which she used as a marriage market for Lettice. Luckily Selwyn rescued Lettice from the horror of having to entertain him, and Sir John left the ball early in a disgruntled mood with a much younger partygoer. Now, as he stands before Lady Gladys, Sir John oozes the confidence of male privilege that his sex, class and enormous wealth bestows, and he wears it every bit as well as the smart and well-cut tweed suit he is dressed in as he takes up his hostess’ hand and kisses it chivalrously.

 

“Please forgive me, dear lady.” he says sleekly as he lets his hostess’ hand go.

 

“Oh Nettie!” Gladys chortles. “There is nothing to forgive! Dickie Channon,” She indicates to Dickie sitting half way down the table. “Had car troubles today too. You’re here now, and that’s the important thing, and just in time for our first course.”

 

“Do I have time to change?” Sir John asks, eyeing the steaming vol-au-vents being set out before the gathered ensemble of diners. “I think your third footman is arranging for my valise to be taken up to my room.”

 

“Nonsense, Nettie! This is us!” laughs Lady Gladys. “You know we don’t stand on ceremony here.”

 

“Says the woman in a diamond tiara.”

 

“Your tweeds will be fine under the circumstances, Nettie.” Lady Gladys assures him. “Now, I’ve put you just three seats down from me,” She stands and indicates with a sweeping gesture over her niece’s halo of blonde ringlets to the still empty seat next to Lettice. “Next to Lettice Chetwynd, Eglantine Chetwynd the artist’s niece. Her family comes from Wiltshire, not far from your Fontengil Park. Perhaps you’ve come across the Chetwynds before?”

 

The rather leering smile Sir John gives Lettice as he looks over to her elicits a shudder from her.

 

“Why yes. I know the Chetwynds of Glynes quite well. In fact, I’ve even had the pleasure of Miss Chetwynd’s company before on several occasions.”

 

“Oh! What a splendid stroke of luck it was then, that I decided to put you two next to one another.” Lady Gladys beams as she claps her bejewelled hands in delight.

 

Slipping into his seat next to her, Sir John takes up Lettice’s glove clad right hand in his and draws it to his lips where he kisses it. “Miss Chetwynd.” he greets her. “Such a pleasure to see you again.”

 

“Sir John.” she replies, withdrawing her hand and discreetly rubbing the place where he kissed it with her napkin, out of sight, beneath the edge of the table.

 

As a mushroom vol-au-vent is expertly placed before Sir John, the pair start to eat their first course.

 

“I… I wasn’t aware that you were acquainted with Lady… err I mean, Gladys, Sir John.” Lettice remarks.

 

“What! Nettie?” Gladys says, obviously overhearing the commencement of their conversation. “Course I know Nettie! We’ve known each other for…” She releases a huff as she contemplates the decades. “Well for…”

 

“Shall we say, for ‘many a long summer’, Gladys.” Sir John says helpfully.

 

“Oh you flatterer you,” Lady Gladys waves one of her glittering diamond clad hands at Sir John in a kittenish fashion, giving her the ridiculous air of a pathetically youthy woman. “Quoting my own words back to me.”

 

When Lettice looks quizzically at Sir John, he smiles magnanimously at her. “It’s a quote from her first romance novel, ‘The Woodland Glade’.” he elucidates.

 

“Oh.” Lettice acknowledges him, her blue eyes widening a little.

 

“That’s how I know Gladys. A chance encounter at a mutual friend’s musical soirée in London started a…” Sir John pauses for a moment whilst he contemplates the right word. “A friendship, shall we say, that gave me access to her first manuscript.”

 

“Oh, don’t be coy, Nettie! Let’s be frank, since we are amongst friends and young people who aren’t hung up on sexual relations: we were in bed together and I read you an excerpt of it lying naked on my stomach whilst you used the small of my back for a fruit bowl, from which you ate grapes and a banana, as I recall.”

 

Lettice feels the hotness of a flush rise up her neck and filling her cheeks at the frank honesty of Gladys and her past relationship with Sir John. Quickly glancing around the dinner table, she doesn’t see anyone else particularly shocked by the admission, including Lady Gladys’ husband. A queasiness blooms in her stomach as she imagines the oily Sir John in a state of some disarray with their hostess and she shudders with repugnance.

 

“Please pardon Gladys’ honesty, Miss Chetwynd.” Sir John says kindly in a low voice, so as not to be overheard by their hostess again, reaching out and patting Lettice’s small hand comfortingly with his larger hand before politely withdrawing it. “She makes assumptions that everyone here is as liberal as she is, which is a terrible habit to have, I know. However, Gladys’ world revolves around Gladys, her experiences, and her ideas about life. She’s always been like that. No, let me assure you that whilst what she says is true, err… for the most part,” A blush reddens his own cheeks momentarily. “This all happened before she married her John. I’d hate for you to get the wrong impression of me, Miss Chetwynd.”

 

“And what impression might that be, Sir John?” Lettice whispers stiffly in reply.

 

“I know you judge me, based upon what you’ve heard about me,”

 

“That implies that I think of you.”

 

“Touché, my dear Miss Chetwynd. Regardless of whether I am at the front of your mind or not, you judge me, as you do others who drift in and out of your social sphere, based upon the idle gossip you’ve heard about me,”

 

“And what I’ve seen, Sir John, with my own two eyes. Don’t forget that I saw you leave my mother’s Hunt Ball in the company of Phylis Moncrief.”

 

“Well, possibly that too.” he acknowledges. “I can’t deny that I am a womaniser, so I won’t.”

 

“I suspect you rather revel in that reputation, Sir John.”

 

“Perhaps, Miss Chetwynd. I must confess that I do rather enjoy pursuing ladies younger than me, although I was younger when I met Gladys, and for my sins, we are similar in age. However, whatever presumptions you may make about me based upon my reputation, I won’t have you think that I carry on with married women, because I make it a rule not to do so. There are enough feckless young men out there only too happy to throw caution and convention to the wind and an equal number of foolish young women, bored with the confines and sanctity of marriage, to threaten and ruin a perfectly good one, all for a night of passion.” He shakes his head. “I won’t add to their number.”

 

“You surprise me, Sir John.” Lettice remarks, lowing her knife and fork to the edges of her plate as she takes up her glass of freshly poured sparkling champagne.

 

“Because I have moral scruples. Miss Chetwynd?”

 

“Yes.” Lettice admits frankly, taking a sip of her beverage.

 

“Well, I may not have many when it comes to relationships, but that is one of them.” Sir John looks down and cuts into the pastry casing of his vol-au-vent, scattering golden brown shards of pastry across the pristine edge of his plate.

 

“Is this why you are called, Nettie, Sir John? A nickname from those heady days of romance with our hostess?” Lettice nods to the place card in front of Sir John’s dinner setting upon which Nettie is written in Gladys’ romantic, looping copperplate. “I was expecting to be sitting next to a woman – Antoinette – not you, Sir John.”

 

“Yes.” Sir John laughs. “I suppose it must have been somewhat of a surprise when I arrived. It’s an easy assumption to make. Yes, Nettie is the nickname Gladys came up with for me, and since both her husband and I have the same given name, it makes things easier at these social gatherings of theirs to be known as Nettie. Gladys was living in Bloomsbury in her brother’s pied-à-terre when we met. Her brother was out living in India with his family.”

 

Lettice glances at Pheobe, but the fey girl seems withdrawn into her own thoughts as she nibbles at her vol-au-vent and doesn’t appear to have heard the mention of the father or the flat.

 

“She did know John at the time,” Sir John continues. “But had only just become his secretary, and there was no whiff of romance between the two. I helped fund her first novel after reading some of it. I’m a bit of a gambling man, as you may be aware, Miss Chetwynd, but only when I’m sure I’m onto a winning thing.”

 

“Most gamblers, whether skilled or hopeless at their art, would say the same, Sir John.”

 

“True,” Sir John chuckles a little awkwardly. “However, the passion that exuded from her words on the page told me that her novel would be a great success, and it was.” He takes a mouthful of vol-au-vent and then dabs the corners of his mouth as he chews. “And the rest, as they say, is history.”

 

“And her husband?”

 

“Well, I knew that Gladys’ and my relationship would only be a short lived one: a bright firework blazing in the night sky, but all too ephemeral. When I heard about the way she spoke of him, and saw the look on her face when she did, I knew our star was fading, so I finished it, leaving the path clear for the other Sir John, and Gladys and Nettie became good friends, and for her first two novels at least, good business partners.”

 

“I see.” Lettice remarks, chewing a mouthful of her vol-au-vent thoughtfully. “Well, I don’t think I can quite come at calling you Nettie, Sir John.”

 

“Try it.” Sir John says with a cheeky smirk. “You’ll never know until you try, Miss Chetwynd. Besides, whether you like it or not, you will have to call me, Nettie throughout this weekend.”

 

“And you don’t mind, Sir John?”

 

“Not at all, Miss Chetwynd. It’s a friendly nickname, with pleasant connotations, used amongst friends.”

 

“Are we friends, Sir John?”

 

“We could be, if you like, Miss Chetwynd.” he says suggestively, making Lettice shudder again.

 

“You said that I loathed and detested you, Sir John – hardly terms of friendship, wouldn’t you agree?”

 

“Ahh well.” Sir John clears his throat awkwardly. “Yes, well, ever since I knew you were coming to this weekend at Gossington, I’ve been thinking about the way we parted at Priscilla’s wedding.” He takes a sip of champagne. “I was angry with you, Miss Chetwynd, because you’d had your head turned by young Spencely.” He pauses for a moment. “I’m not proud to say this, but in the spirit of Gladys’ frank honesty, I’ll admit I was jealous.”

 

“Of me, Sir John?”

 

“Of Spencely and you, Miss Chetwynd. They say that a woman scorned in love is dangerous and should not be crossed. Well, I can say that the same can sometimes apply to men. I’m not used to being refused by young ladies the way you refused me, but then again you aren’t a money-grubbing chorus girl or a parvenu with social climbing pretentions, as seems to be my predilection when it comes to romantic encounters, Miss Chetwynd.”

 

“I’m pleased to say that I’m not, Sir John.”

 

“And I was a man scorned. I was spitting poison at you at Priscilla and George’s wedding. I’d blame the champagne I’d drunk, but there must be a seed planted and germinating for me to say to you the things I did that day, so I won’t pretend and try and hide behind a feeble excuse.”

 

“Well,” Lettice releases a sad sigh. “I thank you for your honesty and contriteness, Sir John.”

 

“Look, I really am sorry for what has happened to you and Spencley at the hands of Zinnia, Miss Chetwynd. No-one deserves a forced separation imposed upon them like that.”

 

“Well,” Lettice replies, focusing upon her plate and not engaging with Sir John. “You have every reason to gloat, Sir John. After all, you did try to warn me that Lady Zinnia is no-one to trifle with, and you were right. Look at Selwyn and I now.”

 

“I didn’t come to gloat, Miss Chetwynd. I genuinely am sorry for your plight, for plight it is, as there can be no other words to describe your situation at the hands of Zinnia’s perverseness.”

 

“Really, Sir John?” Lettice asks. “Not even an ounce of self-righteousness?”

 

“No, Miss Chetwynd. I genuinely mean what I say.”

 

“Well, thank you.” Lettice says, looking up into Sir John’s bright blue eyes and seeing a kindness in them that she has never seen before. She smiles at him. “I certainly wasn’t expecting that from you. You are full of surprises tonight… Nettie.”

 

“You’ll usually find John and Gladys’ weekend country house parties are full of surprises… Lettice.” Sir John says before taking a sip of his champagne and smiling back at her.

 

*Lea and G. I. Francis started the business in Coventry in 1895. They branched out into car manufacturing in 1903 and motorcycles in 1911. Lea-Francis built cars under licence for the Singer company. In 1919, they started to build their own cars from bought-in components. From 1922, Lea-Francis formed a business relationship with Vulcan of Southport sharing manufacturing and dealers. Vulcan supplied bodies to Lea-Francis and in return received gearboxes and steering gear. Two six-cylinder Vulcan-designed and manufactured cars were marketed as Lea-Francis 14/40 and 16/60 as well as Vulcans. The association ended in 1928 when Vulcan stopped making cars. The company had a chequered history with some notable motorcycles and cars, but financial difficulties surfaced on a regular basis. The Hillfields site was abandoned in 1937 when it was sold by the receiver and a new company, under a slightly different name, moved to Much Park Street in Coventry. It survived there until 1962 when the company finally closed.

 

** The Bright Young Things, or Bright Young People, was a nickname given by the tabloid press to a group of Bohemian young aristocrats and socialites in 1920s London.

 

*** The Delphos gown is a finely pleated silk dress first created in about 1907 by French designer Henriette Negrin and her husband, Mariano Fortuny y Madrazo. They produced the gowns until about 1950. It was inspired by, and named after, a classical Greek statue, the Charioteer of Delphi. It was championed by more artistic women who did not wish to conform to society’s constraints and wear a tightly fitting corset.

 

****Marcelling is a hair styling technique in which hot curling tongs are used to induce a curl into the hair. Its appearance was similar to that of a finger wave but it is created using a different method. Marcelled hair was a popular style for women's hair in the 1920s, often in conjunction with a bob cut. For those women who had longer hair, it was common to tie the hair at the nape of the neck and pin it above the ear with a stylish hair pin or flower. One famous wearer was American entertainer, Josephine Baker.

 

*****A pied-à-terre is a small flat, house, or room kept for occasional use.

 

Contrary to what your eyes might tell you, this upper-class country house dinner party scene is actually made up entirely of 1:12 size dollhouse miniatures, some of which come from my own childhood.

 

Fun things to look for in this tableau include:

 

The table is set for a lavish Edwardian dinner party of four courses when we are just witnessing the first course, as it is served, using cutlery, from Beautifully Handmade Miniatures in Kettering in the United Kingdom. The delicious and very realistic looking mushroom vol-au-vents on the plates also come from Beautifully Handmade Miniatures. The russet and gilt edged china on the table and the sideboard against the far wall were made by the Dolls’ House Emporium. The red wine glasses, I bought them from a miniatures stockist on E-Bay. Each glass is hand blown using real glass. The white wine glasses and water glasses I have had since I was a teenager. Also spun from real glass, I acquired them from a high street stockist of doll house and miniature pieces. The central stylised Art Nouveau bowl containing Lady Glady’s red roses I acquired from an online stockist through E-Bay, whilst the roses also came from Beautifully Handmade Miniatures. The silver Arts and Crafts water jugs and their silver trays, I acquired from Kathleen Knight’s Dolls House Miniatures in the United Kingdom. The central doily is made from very fine lace, which I have also had since I was a teenager, was acquired from the same high street stockist of doll house and miniature pieces as the wine and water glasses.

 

The walnut sideboard on the right-hand side of the fireplace is made by Babette’s Miniatures, who have been making miniature dolls’ furnishings since the late Eighteenth Century. The sideboard features ornate carvings, finials and a mirrored back. On it stand two hand painted oriental ginger jars which I acquired through Melody Jane’s Dolls House Suppliers in the United Kingdom. There is also ab small vase of primroses and an ornamental arrangement of fruit, both of which are delicate 1:12 artisan porcelain miniature ornaments made and painted by hand by ceramicist Ann Dalton. The tureen and gravy boat that matches the dinner service was made by the Dolls’ House Emporium. The water carafe is made of real spun glass. I have also had this piece since I was a teenager. It was acquired from the same high street stockist of doll house and miniature pieces at the same time as the wine and water glasses and the lace doily. The silver wine cooler has been made with great attention to detail, and comes from Warwick Miniatures in Ireland, who are well known for the quality and detail applied to their pieces. The De Rochegré champagne bottle in the wine cooler is an artisan miniatures and made of glass with a real foil wrapper around its neck. It and the various bottles of wine in the background are made with great attention to their readable labels by Little Things Dollhouse Miniatures in Lancashire.

 

The silver plates stuck up on the far wall and the silver vase on the demilune table came from Kathleen Knight’s Dolls House Shop in the United Kingdom.

 

The tall Art Nouveau vase on the demilune table comes from the same online stockist as the squat bowl containing roses on the dining room table. The daffodils in the tall vase are very realistic looking. Made of polymer clay they are moulded on wires to allow them to be shaped at will and put into individually formed floral arrangements. They are made by a 1:12 miniature specialist in Germany.

 

The Art Nouveau statue of the woman standing in front of the painting of cows fording a river was made by Warwick Miniatures in Ireland. Based upon the statue ‘Leila’ by Hippolyte Francois Moreau, the French sculptor famous for his bronze statuettes of young women, it is very detailed. It was hand painted by me.

 

The oblong dining table I have had since I was a teenager, and it was acquired from the same high street stockist of doll house and miniature pieces as the wine and water glasses, carafe and lace doily. The Queen Anne dining chairs were all given to me as birthday and Christmas presents when I was a child.

 

The paintings hanging on the walls are all 1:12 artisan pieces made by Amber’s Miniatures in the United States. The wallpaper is William Morris’ ‘Poppies’ pattern, featuring stylised Art Nouveau poppies. William Morris papers and fabrics were popular in the late Victorian and early Edwardian period before the Great War.

 

The miniature Arts and Crafts rug on the floor is made by hand by Mackay and Gerrish in Sydney.

75x90 cm - Picture taken in my Art Gallery

 

What do we see here?

First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the difference to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!

 

That´s why this thousands of years old technic is declared as a

UNESCO Heritage Of Human Art.

 

You can see in his Batik Paintings elements of islamic art

____________________________________________

 

BATIK

Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.

 

Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.

 

Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.

 

On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.

 

In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.

 

Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.

 

ETYMOLOY

The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.

 

The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).

 

HISTORY

Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.

 

The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.

 

Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.

 

Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.

 

In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.

  

In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.

 

In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.

 

In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.

 

TECHNIQUES

Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.

 

WRITTEN BATIK (BATIK TULIS)

Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.

 

STAMPED BATIK (BATIK CAP)

Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.

 

PAINTED BATIK (BATIK TULIS)

Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.

 

In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.

 

MAKING PROCESS

The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.

 

Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.

 

After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.

 

The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).

 

CULTURE

Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.

 

Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.

 

TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE

Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.

 

TRADITIONAL DANCE COSTUMES

Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.

 

BIRTH CEREMONIES

In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.

 

Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:

 

Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.

Cakar motif – This motif is expected to make the child diligent in seeking sustenance.

Udan liris motif – It is hoped that the child will have a tough character.

Kesatrian motif – It is hoped the child has a chivalrous nature.

Sidomukti motif – It is hoped that the child's life will be good and honorable.

Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.

Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.

 

WEDDING CEREMONIES

Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.

 

Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).

 

DEATH CEREMONIES (LURUB LAYON)

In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.

 

In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.

 

FORMAL AND INFORMAL DAILY DRESS

Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.

 

In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.

 

Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.

 

PATTERNS AND MOTIVS

The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.

 

KAWUNG

The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.

 

PARANG

The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.

 

MEGA MENDUNG

The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.

 

TUJUH RUPA

This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.

 

TRUNTUM

The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.

 

SOGAN

As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.

 

LASEM

Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.

 

SIDOMUKTI

The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.

 

SIDOMULYO

The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.

 

SEKAR JAGAD

The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.

 

TERMINOLOGY

Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.

 

Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.

 

The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.

The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.

Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.

 

TYPES

As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.

 

JAVANESE BATIK

INLAND BATIK (BATIK PEDALAMAN)

Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.

 

COASTAL BATIK (BATIK PESISIRAN)

Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.

 

A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.

 

Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.

 

BLACKSTYLE BATIK (BATIK IRENGAN)

"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.

 

SUNDANESE BATIK

There are several types of batik that come from Sundanese land.

 

PARAHYANGAN BATIK

Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.

 

BANTENESE BATIK

Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.

 

BADUY BATIK

Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.

 

MALAY BATIK

Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.

 

The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.

 

MINANGKABAU BATIK

The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.

 

BALINESE BATIK

Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.

 

Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.

 

POPULARITY

The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.

 

After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.

 

Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.

 

BATIK MUSEUMS

Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:

 

MUSEUM BATIK KERATON YOGYAKARTA

Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.

 

These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.

 

MUSEUM BATIK YOGYAKARTA

Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.

 

MUSEUM BATIK PEKALONGAN

Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.

 

Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.

Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.

 

MUSEUM BATIK INDONESIA

Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.

 

MUSEUM TEKSTIL JAKARTA

Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.

 

The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.

Batik outside Indonesia

 

MALAYSIA

The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.

 

Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.

 

INDIA

Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.

 

SRI LANKA

Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.

 

CHINA

Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.

 

AFRICA

Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.

 

The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead.  Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.

 

Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.

 

WIKIPEDIA

   

 

Lord Shiva’s Trishul, Damru, Rudraksha Mala in Hand, Maha Mrutyunjay Matra, Om and Third Eye in a Single Tattoo

As body art, the Shiva tattoo is suitable for placement on small, medium and large skin surfaces and there are a variety of different depictions available to suit all tastes and preferences however there are certain attributes which they all share. Lord Shiva always carries a trident to signify the triple gunas of Sattva, Rajas and Tamas, or Essence, Activity and Inertia. Snakes also feature frequently in these designs to represent Shiva’s’ power of destruction and to emphasize his connotations with death and endings. He is also illustrated in many depictions on a white bull and seated or wearing a tiger skin, against a backdrop of the Himalayas as this deity lived in this mountain region on Mount Kailasa so this is also widely used in body art designs, especially for larger more elaborate versions.

With so many tattoo enthusiasts opting to use their choice of body art as a means of expressing their individual beliefs and characteristics, there has been a significant rise in demand for faith-themed designs which make both a moral and personal statement.

Deities and imagery that features in far eastern philosophies like Hinduism are particularly popular, not least because these images are often brightly colored and beautifully detailed which really make them stand out when inked on the human skin.

The Hindu God of Destruction, Lord Shiva, is definitely one of the most favored and as the God of the Yogis too, he is immensely popular with those who want a design to reflect their spiritual beliefs, as much as their theological ones so let us find out more about the Shiva tattoo, to see what it has to offer for you.

Despite his dubious title as the destroyer of the world, Lord Shiva formed part of the Hindu holy trinity, coming after Brahma the creator and Vishnu who was responsible for preserving the world the former had created. However, as with all things, every aspect of our universe must have a beginning, middle and an end in order for the circle of life to continue, so in this respect Shiva is as essential a part of life’s cycle as the others. As a body art design, a Shiva tattoo offers a variety of meanings and symbolism which could serve the wearer is whatever respect is most relevant to them as an individual. To some he may serve as a reminder of the value of letting go and not holding on to tightly to bad habits and attachments that are in essence holding us back. Lord Shiva reminds us that by severing these negative connections we are ultimately freeing ourselves to accept the very best that life has to offer us without the restraints of self. This interpretation also ties in with the art of yoga and meditations where individuals strive to leave the material world and all that it represents behind them and replace it with inner peace, enlightenment and eventual transcendence. As the master of meditation, Shiva also represents this art in its deepest and most absolute form so this would also suit an individual who is following this path of study.

In this article you will find Lord Shiva Tattoo, Lord Shiva Tattoo Meaning, Shiva Tattoo Designs, Lord Shiva Tattoo Designs, Tattoo of Shiva, Tattoo of Lord Shiva, Tattoo Designs, Tattoo Images, Tattoo Ideas Tattoo Lettering and Tribal Tattoos.

Autumn, also known as fall in North American English, is one of the four temperate seasons. Autumn marks the transition from summer to winter.

The word autumn comes from the ancient Etruscan root autu- and has within it connotations of the passing of the year. It was borrowed by the neighbouring Romans, and became the Latin word autumnus. After the Roman era, the word continued to be used as the Old French word autompne (automne in modern French) or autumpne in Middle English, and was later normalized to the original Latin. In the Medieval period, there are rare examples of its use as early as the 12th century, but by the 16th century, it was in common use.

verbal language ~ just as body language

has several meanings...

 

figa ~ smokva - meanings in croatian language

 

1° fig

2° (to show, give a fig to someone): impolite answer to someone

3° (to hold figs) to cheer for someone wishing a succes

4° (to get a fig) to be deceited or cheated by someone; to get nothing back; to be disappointed in expectations

 

sure ~large is must~

  

More explanations :

 

The "fig sign" is an ancient gesture with many uses.

The "fig sign" is a gesture made with the hand and fingers curled and the

thumb thrust between the middle and index fingers, or, rarely, the middle

and ring fingers, forming the fist so that the thumb partly pokes out. In

some areas of the world, the gesture is considered a good luck charm, in

others it is considered an obscene gesture, and in still others it is used

in the "I've got your nose!" child's game. This gesture is also the letter

"T" in the American Sign Language alphabet. In International Sign, which

otherwise uses the same manual alphabet, "T" has been modified to avoid

possible offense.

 

In ancient Rome, this gesture was called the mano fico, and was a fertility

and good luck charm designed to ward off evil. Although this usage has

survived in Brazil, where carved images of hands in this gesture are used in

good luck talismans, in many other cultures, such as Indonesia, Turkey and

Russia, the sign has come to have an insulting meaning roughly equivalent to

"screw you", based on the thumb being seen as representing a clitoris or

sexual intercourse. In modern Russia this gesture is used mostly by kids

with the meaning "screw you/no way". The same meaning is expressed by adults

either with bent elbow (rude, very emphatic, non-classy), or with a "finger"

(used mostly by city dwellers). The "finger" made it to Russian gesture

language from Western movies. In modern Italian, the gesture is called the

mano fica, taken to mean "fig hand", as the Italian word for "fig" is fico

(ficus in Latin). The obscene connotations of the gesture may partly

originate from the fact that a similar Italian word, fica, is a slang term

referring to the vulva. This sexual connotation may date back to ancient

Roman times; some Roman amulets combine a phallus and a mano fico gesture.

 

The gesture is also used in a trick played by adults and parents, with the

intention of convincing their child that his or her nose has been ripped

off. Someone, usually an adult, grabs at the child's nose and forms the fig

sign, exclaiming, "I've got your nose, I've got your nose!" The thumb is

supposed to be the child's removed nose.

 

thanx to mario for help :-)

 

Photo Mirna Bronić © All rights reserved

In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.

 

Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.

 

The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.

 

In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。

遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。

遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。

1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。

 

"The River Tees (/tiːz/) is a river in northern England. It rises on the eastern slope of Cross Fell in the North Pennines, and flows eastwards for 85 miles (137 km) to reach the North Sea between Hartlepool and Redcar near Middlesbrough.

 

The name Tees is possibly of Brittonic origin. The element *tēs, meaning "warmth" with connotations of "boiling, excitement" (Welsh tes), may underlie the name. *Teihx-s, a root possibly derived from Brittonic *ti (Welsh tail, "dung, manure"), has also been used to explain the name Tees (compare River Tyne).

 

The river drains 710 square miles (1,800 km2) and has a number of tributaries including the River Greta, River Lune, River Balder, River Leven and River Skerne. Before the reorganisation of the historic English counties, the river formed the boundary between County Durham and Yorkshire. In its lower reaches it now forms the boundary between the ceremonial counties of County Durham and North Yorkshire, while in the highest part of its course it forms the boundary between the historic counties of Westmorland and Durham. The head of the valley, whose upper portion is known as Teesdale, has a desolate grandeur, surrounded by moorland and hills, some exceeding 2,500 feet (760 m). This area is part of the North Pennine Area of Outstanding Natural Beauty.

 

The source of the river at Teeshead just below Cross Fell lies at an elevation of approximately 2,401 feet (732 m). It flows east-north-east through an area of shake holes through Carboniferous Limestone. Below Viewing Hill, it turns south to the Cow Green Reservoir constructed to store water to be released in dry conditions to satisfy the industrial need for water on Teesside.

 

Emerging from the reservoir at Cauldron Snout the river traverses a series of hard black basalt and dolerite rocks that intrude through the softer limestone, in a succession of falls or rapids. From this point downstream the Tees forms the boundary between the traditional counties of Durham and Yorkshire almost without a break, although since 1974 much of it lies wholly in Durham. The dale widens below Cauldron Snout, and trees appear, contrasting with the broken rocks where the water descends over High Force. After a short turn northwards, the river continues to meander south-easterly. Close to where the B6277 road begins to run parallel to the river is the 69-foot (21 m) High Force waterfall. About 1 1⁄2 miles (2.4 km) downstream is the smaller Low Force waterfall.

 

The scenery becomes gentler and more picturesque as the river descends past Middleton-in-Teesdale (Durham). This locality has lead and ironstone resources. Just to the east of Middleton-in-Teesdale, the River Lune joins the Tees. After passing the village of Romaldkirk to the west, the river is joined by the River Balder at Cotherstone. The ancient town of Barnard Castle, Egglestone Abbey, and Rokeby Park, well known through Sir Walter Scott's poem, are all passed. At Rokeby the Tees is joined by the River Greta. From the area near Eggleston, the river is crossing over millstone grit. From here the valley begins to open out, and traverses the rich plain east and south of Darlington in large meandering curves.

 

The course of the valley down to here has been generally east-south-east, but it now turns north-east near the village of Whorlton. Passing Ovington and Winston it runs parallel to the A67 south-east past Gainford and Piercebridge to Darlington, passing under the A1 and A66. The section from Piercebridge to Hurworth flows over magnesian limestone. It is at Croft-on-Tees that the River Skerne joins the Tees. The river now flows south past Croft-on-Tees before swinging northwards past Hurworth-on-Tees. A series of large meanders takes the course past Neasham, Low Dinsdale and Sockburn to Middleton St George. In the lower reaches of the river valley the water flows over bunter sandstone and pebble beds.

 

Just past Yarm, the River Leven joins the Tees, before passing the settlements of Eaglescliffe, Ingleby Barwick and Thornaby-on-Tees. Now nearing the sea, the Tees becomes an important commercial waterway, with the ports of Stockton-on-Tees and Middlesbrough on its banks. It passes through the Tees Barrage between these ports, turning tidal downstream from the barrage.

 

Teesport is built on reclaimed land on the south side of the Tees estuary below Middlesbrough." - info from Wikipedia.

 

Summer 2019 I did a solo cycling tour across Europe through 12 countries over the course of 3 months. I began my adventure in Edinburgh, Scotland and finished in Florence, Italy cycling 8,816 km. During my trip I took 47,000 photos.

 

Now on Instagram.

 

Become a patron to my photography on Patreon.

This is an update of an earlier image based on a former Kenya Bus Dennis Dragon. The Condor was effectively the same model, rebadged for China Motor Bus because of unfortunate connotations with the original name.

 

Like fellow Hong Kong operator Kowloon Motor Bus, which was happy with the Dragon name, CMB specified dual-door bodies with central staircases, as represented here. UK-style sliding windows were fitted to CMB's first batch of air-conditioned Condors, for use in the event of an a/c failure; and to enable the buses to be used without a/c in cooler months.

 

There's no story behind this UK-registered example, which was possibly a former CMB bus; I simply liked the plain red livery with black window frames. Once again, I'm grateful to Howard Pilz for the source image (02-Apr-12).

 

See also DennisDragon in London Buses livery:

www.flickr.com/photos/northernblue109/6365115571/in/set-7...

 

STRICTLY COPYRIGHT: You may download a copy of any image for your personal use, but it would be an offence to remove the copyright information or to post it elsewhere without the express permission of the copyright owner.

Legong is a form of Balinese dance. It is a refined dance form characterized by intricate finger movements, complicated footwork, and expressive gestures and facial expressions.

 

An extremely basic definition of legong is a dance traditionally performed by pre-pubescent girls in the palaces of feudal Bali.

 

One translation is that the word is made up of two words. Lega meaning happy and Ing wong meaning person – put them together and you get: “something that makes people happy”. Another one is oleg meaning dance and gong meaning gamelan, the music that accompanies the dance.

 

Legong probably originated in the 19th century as royal entertainment. Today the most common legong dance is Legong Keraton, so named by the Sultanate of Keraton Surakarta when the music and dance composer and genius I Wayan Lotring from Kuta was invited to perform in the 1920s with his Gamelan Pelegongan group in the keraton (palace) in Surakarta.

 

___________________________________________

 

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

75x90 cm - Picture taken in my Art Gallery

 

What do we see here?

First of all: this art looks like ordinary painting done with a brush. It is not. It is a totaly different and complicate process. If you don´t know already how to make batik, please read the article below to understand the difference to our thinking about painting. The batik-artist doesn´t draw with colours, he draws with wax and the colouring is done by dipping the whole batik into the desired colour. Then removing the wax in boiling water and starting new for the next colour. And this so many times as the different colours in the finished batik. This takes month o finish. And you have to think opposit: you don´t draw the painting - you draw what will not be the painting!

 

That´s why this thousands of years old technic is declared as a

UNESCO Heritage Of Human Art.

 

You can see in his Batik Paintings elements of islamic art

____________________________________________

 

BATIK

Batik is a technique of wax-resist dyeing applied to the whole cloth. This technique originated from the island of Java, Indonesia. Batik is made either by drawing dots and lines of the resist with a spouted tool called a canting, or by printing the resist with a copper stamp called a cap. The applied wax resists dyes and therefore allows the artisan to colour selectively by soaking the cloth in one colour, removing the wax with boiling water, and repeating if multiple colours are desired.

 

Batik is an ancient art form of Indonesia made with wax resistant dye on fabrics. Indonesian coastal batik (batik pesisir) made in the island of Java has a history of acculturation, a mixture of native and foreign cultures. It is a newer model compared to inland batik, and it uses more colors, though the patterns are a lot less intricate. This is because inland batik used to be made by select experts living in palace areas, while coastal batik can be made by anyone.

 

Batik is very important to Indonesians and many people would wear it to formal or casual events. Batik is commonly used by Indonesians in various rituals, ceremonies, traditions, celebrations, and even in daily uses.

 

On October 2, 2009, UNESCO officially recognized the batik (written batik (batik tulis) and stamped batik (batik cap)) as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia, and encouraged the Indonesian people and the Indonesian government to safeguard, transmit, promote, and develop the craftsmanship of batik. Since then, Indonesia celebrates "the National Batik Day" (in Indonesian: Hari Batik Nasional) annually on October 2. Nowadays, Indonesians would wear batik in honor of this ancient tradition.

 

In the same year, UNESCO also recognized "Education and training in Indonesian Batik intangible cultural heritage for elementary, junior, senior, vocational school and polytechnic students, in collaboration with the Batik Museum in Pekalongan" as Masterpiece of Oral and Intangible Heritage of Humanity in Register of Good Safeguarding Practices List.

 

Batik is considered a cultural icon in modern Indonesia, where "National Batik Day" (in Indonesian: Hari Batik Nasional) is celebrated annually on October 2. Many Indonesians continue to wear batik on a daily basis for casual and formal occasions.

 

ETYMOLOY

The word batik is Javanese in origin. It comes from the Javanese ambatik that consist of amba means "wide" or "large", and tik or nitik means "dot" or "make a dot". The word bathikan also means "drawing" or "writing" in Javanese. When the word is absorbed to Malay (including both Indonesian and Malaysian standards), the "th-" sound is reduced to a "t-" sound more pronouncable to non-Javanese speakers.

 

The word batik is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled as battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms such as mbatik, mbatek, batik and batek. Batik known as euyeuk in Sundanese, cloth can be processed into a form of batik by a pangeyeuk (batik maker).

 

HISTORY

Batik is an ancient fabric wax-resist dyeing tradition of Java, Indonesia. The art of batik is most highly developed and some of the best batiks in the world still made there. In Java, all the materials for the process are readily available – cotton and beeswax and plants from which different vegetable dyes are made. Indonesian batik predates written records: G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka. On the other hand, the Dutch archaeologist J.L.A. Brandes and the Indonesian archaeologist F.A. Sutjipto believe Indonesian batik is a native tradition, since several regions in Indonesia such as Toraja, Flores, and Halmahera which were not directly influenced by Hinduism, have attested batik making tradition as well.

 

The existence of the oldest Batik activities came from Ponorogo which was still called Wengker before the 7th century, the Kingdom in Central Java learned batik from Ponorogo. Because of this, Ponorogo batik is somewhat similar to batik circulating in Central Java, except that the batik produced by Ponorogo is generally dark black or commonly called batik irengan because it is close to magical elements. so that it was developed by the kingdoms in Central Java and Yogyakarta.

 

Based on the contents of the Sundanese Manuscript, Sundanese people have known about Batik since the 12th century. Based on ancient Sundanese manuscript Sanghyang Siksa Kandang Karesian written 1518 AD, it is recorded that Sundanese having batik which is identical and representative of Sundanese culture in general. Several motif are even noted in the text, based on those data sources the process of Batik Sundanese creation begins step by step.

 

Rouffaer reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that this delicate pattern could be created only by using the canting, an etching tool that holds a small reservoir of hot wax invented in Java around that time. The carving details of clothes worn by East Javanese Prajnaparamita statues from around the 13th century show intricate floral patterns within rounded margins, similar to today's traditional Javanese jlamprang or ceplok batik motif. The motif is thought to represent the lotus, a sacred flower in Hindu-Buddhist beliefs. This evidence suggests that intricate batik fabric patterns applied with the canting existed in 13th-century Java or even earlier. By the last quarter of the 13th century, the batik cloth from Java has been exported to Karimata islands, Siam, even as far as Mosul.

 

In Europe, the technique was described for the first time in the "History of Java", published in London in 1817 by Stamford Raffles, who had been a British governor of Bengkulu, Sumatra. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today the Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch and Chinese colonists were active in developing batik, particularly coastal batik, in the late colonial era. They introduced new patterns as well as the use of the cap (copper block stamps) to mass-produce batiks. Displayed at the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and artists.

  

In the 1920s, Javanese batik makers migrating to Malay Peninsula (present-day Malaysia, South Thailand, and southern tip of Myanmar) introduced the use of wax and copper blocks to its east coast.

 

In Subsaharan Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs with thicker lines and more colours. In the 1970s, batik was introduced to Australia, where aboriginal artists at Erna Bella have developed it as their own craft.

 

In Africa, it was originally practised by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.[20] This African version, however, uses cassava starch or rice paste, or mud as a resist instead of beeswax.

 

TECHNIQUES

Initially, batik making techniques only used "written batik" (batik tulis) techniques. This batik tulis is known as the original batik from generation to generation from the Indonesian nation's ancestors because the process and workmanship are still very traditional and manual. Then the technique developed with the discovery of the stamped batik (batik cap) technique which made batik work faster. The batik tulis and batik cap techniques are recognized by UNESCO as a Masterpiece of Oral and Intangible Heritage of Humanity from Indonesia because it still uses waxes in the making process.

 

WRITTEN BATIK (BATIK TULIS)

Written batik or batik tulis (Javanese script: ꦧꦠꦶꦏ꧀ꦠꦸꦭꦶꦱ꧀; Pegon: باتيق توليس) is made by writing wax liquid on the surface of the cloth with a tool called canting. Canting made of copper with a handle made of bamboo or wood. The making of hand-written batik takes approximately 1–3 months depending on the complexity and detail of batik. Because the working techniques are still traditional and manual, making hand-written batik takes longer and is more complicated than other batik techniques. In addition, the fundamental difference between written batik compared to other batik is that there are differences in each pattern, for example, a number of points or curved lines that are not the same because they are made manually by hand. This characteristic of hand-written batik makes hand-written batik more valuable and unique compared to other batiks.Written batik technique is the most complicated, smooth, and longest process to work with, so a piece of original batik tulis cloth is usually sold at a higher price. However, this is the advantage of batik with the written process, which is more exclusive because it is purely handmade. In Indonesia, premium hand-written batik clothes are usually only worn by certain people at special events, in the form of long-sleeved shirts or modern batik dresses. The batik motif in Indonesia has developed depending on its history and place of origin.

 

STAMPED BATIK (BATIK CAP)

Stamped batik or batik cap (Javanese script: ꦧꦠꦶꦏ꧀ꦕꦥ꧀; Pegon: باتيق چڤ) is batik whose manufacturing process uses a stamp tool. This stamp tool is made of copper plates which form a batik motif on one of its surfaces. Stamp tool or canting cap is made by people who are experts in that field. Making batik with cap works the same way as using a stamp, but using waxes, not ink. This experience process is not easy to do. To make one piece of batik cloth, the process of deepening is carried out several times depending on the number of colors desired. Cap is used to replacing the canting function so that it can shorten the manufacturing time. Batik cap is produced from the process of dyeing a tool made of copper which has been shaped in such a way on the cloth. The batik cap motif is considered to have less artistic value because all the motifs are exactly the same. The price of printed batik is cheaper than written batik because it can be made en masse. The distinctive feature of batik cap can be seen from the repeating pattern and/or ornament motif. Historically, this batik cap process was discovered and popularized by the brethren as a solution to the limited capacity of batik production if it was only processed with hand-written techniques (batik tulis). The process of making this type of batik takes approximately 2–3 days. The advantages of batik cap are easier, faster batik processing, and the most striking of which is the more neat and repetitive motifs. While the drawbacks of batik cap include the mainstream design because it usually goes into mass production, in terms of art it looks stiffer and the motifs are not too detailed, and what is certain is the possibility of having the same batik as other people is greater.

 

PAINTED BATIK (BATIK TULIS)

Painted batik, batik painting, or batik lukis (Javanese script: ꦧꦠꦶꦏ꧀ꦭꦸꦏꦶꦱ꧀; Pegon: باتيق لوكيس) is a technique of making batik by painting (with or without a pattern) on a white cloth using a medium or a combined medium like canting, brush, banana stalk, broomsticks, cotton, toothpicks, patchwork, or other media depending on the expression of a painter. Batik painting is the result of the development of batik art. The essence of batik painting is the process of making batik that does not use traditional motifs that are commonly found. The resulting motifs are the creation of the maker, usually producing contemporary (free) motifs or patterns with brighter, more striking colors, and more diverse color variations. The coloring in painted batik tends to be free and plays with many colors that are not often found in written batik (batik tulis). There are also gradation effects and other painting effects. The drawings are made as if painted batik is an ordinary painting poured on cloth using wax as the medium.

 

In principle, painted batik is almost the same way with written batik in the making process. Because of the development of classic written batik, painted batik still contains the same elements as written batik in the aspects of materials, processing, coloring, and highlighting (removing the wax). But there are also many differences due to the influence of modern painting, such as in terms of appearance, especially in motifs and colors. The most important thing in making painted batik is the combination of the batik work and coloring depending on the taste of the batik maker. Painted batik is popular because it has a very affordable price and a very creative manufacturing process. Painted batik can be used as decoration or ready-to-wear clothing (fashion). Painted batik which has human objects, landscapes, still objects, and other objects, are in high demand for display paintings.

 

MAKING PROCESS

The making of Indonesian batik is a labor-intensive process. The following are the stages in the process of making the original batik tulis cloth from the first steps to the last process: nyungging, njaplak, nglowong, ngiseni, nyolet, mopok, nembok, ngelir, nembok, the first nglorod, ngrentesi, nyumri, nyoja, and the second nglorod.

 

Firstly, a cloth is washed, soaked, and beaten with a large mallet. Patterns are drawn with pencil and later redrawn using hot wax, usually made from a mixture of paraffin or beeswax, sometimes mixed with plant resins, which functions as a dye-resist. The wax can be applied with a variety of tools. A pen-like instrument called a canting (Javanese pronunciation: [tʃantiŋ], sometimes spelled with old Dutch orthography tjanting) is the most common. A canting is made from a small copper reservoir with a spout on a wooden handle. The reservoir holds the resist which flows through the spout, creating dots and lines as it moves. For larger patterns, a stiff brush may be used.[38] Alternatively, a copper block stamp called a cap (Javanese pronunciation: [tʃap]; old spelling tjap) is used to cover large areas more efficiently.

 

After the cloth is dry, the resist is removed by boiling or scraping the cloth. The areas treated with resist keep their original colour; when the resist is removed the contrast between the dyed and undyed areas forms the pattern. This process is repeated as many times as the number of colours desired.

 

The most traditional type of batik, called written batik (batik tulis), is drawn using only the canting. The cloth needs to be drawn on both sides and dipped in a dye bath three to four times. The whole process may take up to a year; it yields considerably finer patterns than stamped batik (batik cap).

 

CULTURE

Batik is an ancient cultural element that is widespread in Indonesia. Making batik, in the sense of written batik, is not only a physical activity but has a deep dimension that contains prayer, hope, and lessons. Batik motifs in ancient Javanese society have a symbolic meaning and can be used as a means of communication for ancient Javanese people. The ancient Javanese community realized that through batik motifs the social stratification of society could be identified. Basically, the use of batik should not be arbitrary for both men and women because every element in Javanese clothing, especially batik, is always full of symbols and meanings.

 

Many Indonesian batik patterns are symbolic. Infants are carried in batik slings decorated with symbols designed to bring the child luck, and certain batik designs are reserved for brides and bridegrooms, as well as their families. Batik garments play a central role in certain Javanese rituals, such as the ceremonial casting of royal batik into a volcano. In the Javanese naloni mitoni ceremony, the mother-to-be is wrapped in seven layers of batik, wishing her good things. Batik is also prominent in the tedak siten ceremony when a child touches the earth for the first time. Specific pattern requirement are often reserved for traditional and ceremonial contexts.

 

TRADITIONAL COSTUME IN THE JAVANESE ROYAL PALACE

Batik is the traditional costume of the royal and aristocratic families in Java for many centuries until now. The use of batik is still sustainable and is a mandatory traditional dress in the rules of the Javanese palaces to this day. Initially, the tradition of making batik was considered a tradition that could only be practiced in the palace and was designated as the clothes of the king, family, and their followers, thus becoming a symbol of Javanese feudalism. Because many of the king's followers lived outside the palace, this batik art was brought by them outside the palace and carried out in their respective places. The batik motifs of each social class are differentiated according to social strata and nobility in the palace. The motifs of the Parang Rusak, semen gedhe, kawung, and udan riris are the batik motifs used by the aristocrats and courtiers in garebeg ceremonies, pasowanan, and welcoming honor guests. During the colonial era, Javanese courts issued decrees that dictated certain patterns to be worn according to a person's rank and class within the society. Sultan Hamengkubuwono VII, who ruled the Yogyakarta Sultanate from 1921 to 1939, reserved several patterns such as the Parang Rusak and Semen Agung for members of the Yogyakartan royalties and restricted commoners from wearing them.

 

TRADITIONAL DANCE COSTUMES

Batik is used for traditional dance performances in Java. Costume is one of the main things in presenting traditional Javanese dance. Kemben is a piece of cloth worn from the chest to the waist. Tapih is used to fasten the jarit of the dancers, it is decorated with a distinctive batik motif, and fastened with a stagen belt. Sampur is used by wrapping them around the dancer's body. This cloth is also known as Kancrik Prade which is usually dominated by yellow or red. Jarit is a subordinate, uses a long batik cloth. Some examples of Javanese dances include Bedhaya, Srimpi, Golek, Beksan, wayang wong, gambyong, and so on.

 

BIRTH CEREMONIES

In Javanese tradition, when a mother-to-be reaches her seventh month of pregnancy, a seven-month event or a mitoni ceremony will be held. One of the things that must be done in the ceremony is that the prospective mother must try on the seven kebayas and seven batik cloths. The batik used has rules and is not just any batik. Each batik cloth has a high philosophical value which is also a strand and hope for the Almighty so that the baby who is born has a good personality.

 

Prospective mothers must alternate wearing 6 batik cloths and 1 striated batik cloth. This batik substitution has a rule, that the last batik to be worn is the one with a simple motif. The motif rulers include:

 

Wahyu tumurun motif – This motif contains the hope that the baby will have a good position.

Cakar motif – This motif is expected to make the child diligent in seeking sustenance.

Udan liris motif – It is hoped that the child will have a tough character.

Kesatrian motif – It is hoped the child has a chivalrous nature.

Sidomukti motif – It is hoped that the child's life will be good and honorable.

Babon angrem motif – Motif depicting a hatchling hen, symbolizes the mother's love for her child.

Lurik lasem motif – The simplest motif. It has a philosophy that human life should be simple. There is also another philosophy, there are two lines in lurik lasem batik, namely the vertical line indicating the relationship between humans and God and the horizontal line indicating the relationship between humans and fellow humans.

 

WEDDING CEREMONIES

Every motif in classical Javanese batik always has its own meaning and philosophy, including for wedding ceremonies. Because each motif attached to Javanese batik has a different story and philosophy. In Javanese wedding ceremony, certain batik designs are reserved for brides and bridegrooms, as well as their families. Such as the truntum motif (flower motif in the shape of the sun) is used for midodareni ceremony (the procession of the night before the wedding ceremony, symbolizing the last night before the child separates from parents). This motif is also used during the panggih ceremony (the procession when the bride and groom meet after being secluded) by the parents of the bride and groom. The truntum motif means a symbol of love that never ends, when used by the parents of the bride and groom, it symbolizes the love of the parents for the child that never ends.

 

Some of the batik motifs that can be used for weddings are the grompol motif (hopefully the bride and groom will get a blessing and a bright future), Sidho asih motif (hopefully that the bride and groom will love each other), Sidho luhur motif (hopefully that the bride will have a noble and praiseworthy character), and ceker ayam motif (hopefully the bride and groom have the spirit of being married and given prosperity).

 

DEATH CEREMONIES (LURUB LAYON)

In Javanese society batik cloth is also used for death ceremonies, namely as a cover for the body or what is known as the lurub layon ceremony. The batik motif that symbolizes grief is the slobok motif. This batik motif symbolizes the hope that spirits will find it easy and smooth on their way to God. The word slobog is taken from the Javanese word lobok, which means loose. This motif is a geometric triangular shape that is usually black and white. The basic color of this batik is often black or brown with a natural dye which is often called soga.

 

In Madurese society, one of the batik motifs used for the cloth covering the corpse from generation to generation is the biren rice tompah motif. This biren leaf motif is filled with spilled rice using natural dyes. The washing also uses natural ingredients, squeezed papaya leaves.

 

FORMAL AND INFORMAL DAILY DRESS

Contemporary practice often allows people to pick any batik patterns according to one's taste and preference from casual to formal situations, and Batik makers often modify, combine, or invent new iterations of well-known patterns. Besides that, now batik has become a daily dress whether it is at work, school, or formal and non-formal events in Indonesia. Many young designers have started their fashion design work by taking batik as their inspiration for making clothes designs. The creativity of these young designers has given birth to various designs of batik clothes that are very elegant and meet the demands of a modern lifestyle.

 

In October 2009, UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity. As part of the acknowledgment, UNESCO insisted that Indonesia preserve its heritage. The day, 2 October 2009 has been stated by Indonesian government as National Batik Day, as also at the time the map of Indonesian batik diversity by Hokky Situngkir was opened for public for the first time by the Indonesian Ministry of Research and Technology.

 

Study of the geometry of Indonesian batik has shown the applicability of fractal geometry in traditional designs.

 

PATTERNS AND MOTIVS

The popularity of batik in Indonesia has varied. Historically, it was essential for ceremonial costumes and it was worn as part of a kebaya dress, commonly worn every day. The use of batik was already recorded in the 12th century, and the textile has become a strong source of identity for Indonesians crossing religious, racial, and cultural boundaries. It is also believed the motif made the batik famous.

 

KAWUNG

The kawung motif originated in the city of Yogyakarta and comes in a variety of styles. The motif has a geometrically organized pattern of spheres that resembles the kawung fruit (palm fruit). This pattern is thought to also be a representation of a lotus flower with four blooming crown petals, representing purity. The geometrically organized kawung pattern is seen as a representation of authority in Javanese society. Power is symbolized by the dot in the center of the geometrically aligned ovals. This reflects the position of rulers being the center of authority, which may now be understood as a depiction of the relationship between the people and the government. Other kawung symbolisms are connected to wisdom, such as representing the ancient Javanese philosophy of life of sedulur papat lima pancer. As a result, it is intended signify human existence, in the hopes that a person would not forget their roots. The color scheme of the kawung batik pattern, which includes a combination of dark and bright hues represents human traits. As the kawung pattern is frequently regarded as a palm tree's fruit that is thought to be extremely beneficial for people, it is believed that whomever uses this motif would have a positive influence on the environment. Furthermore, the kawung batik motif is seen as a sign of power and justice. Since the Kawung motif is frequently associated with a symbolism of authority and has many philosophical meanings, it was formerly used only by the Javanese royal family. Over time, numerous influences such as colonization have influenced its exclusivity, enabling the kawung motif to be utilized by the general public.

 

PARANG

The word Parang comes from the word coral or rock. The motif depicts a diagonal line descending from high to low and has a slope of 45 degrees. The basic pattern is the letter S. The meaning of the parang motif can be interpreted in two ways. Some speculate this theme is derived from the pattern of the sword worn by knights and kings when fighting. Others say Panembahan Senapati designed the pattern while watching the South Sea waves crash against the beach's rocks, with the ocean waves symbolizing the center of natural energy, or the king. The parang motif's oblique construction is also a sign of strength, greatness, authority, and speed of movement. The parang motif, like the kawung design, is a batik larang as it is exclusively worn by the monarch and his relatives. The size of the parang motif also represents the wearer's position in the royal family's hierarchy.[68] The parang pattern has many variations, each of which has its own meaning and is allocated to a certain member of the royal family based on their rank. Barong, rusak, gendreh, and klithik are some variations of the parang motif. In general, the motif is meant to represent a person's strong will and determination. It also represents a strong relationship and bond, both in terms of efforts to improve oneself, efforts to fight for prosperity, as well as forms of family ties. Since members of the royal family are the only ones who may wear the parang motif, the parang batik is often passed down among generations.

 

MEGA MENDUNG

The mega mendung pattern has become a symbol of the city of its origin, Cirebon, due to its widespread popularity. The entrance of the Chinese traders is credited with the birth of the mega mendung motif. The motif is formed like a cloud, representing nirvana and the transcendental notion of divinity in Chinese culture. In another variant, the inspiration for this motif came from someone having seen a cloud reflected in a puddle of water while the weather was overcast. Mega mendung motifs must have a seven color gradations. The motif's name means "the sky will rain", and the motif's seven color gradations are supposed to represent the seven layers of the sky. The term mendung, which means "cloudy", is used in the pattern's name to represent patience. This means humans should not be quick to anger and should exercise patience even when confronted with emotional events. The cloud's structure should also be consistent, as the direction must be horizontal rather than vertical. The clouds must also be flat, as the cloud's purpose is to shield those beneath it from the scorching sun. As a result, the mega mendung design communicates that leaders must protect their people.

 

TUJUH RUPA

This pattern originates in Pekalongan and is the product of a fusion of Indonesian and Chinese cultures. Ceramic ornaments from China are frequently used in the Tujuh Rupa motif. However, the embellishments on these motifs sometimes include brilliantly colored ornaments of natural elements such as animals and plants. The Tujuh Rupa motifs signifies ancestral ties and to represent gentleness and compassion. The motifs portrayed frequently represent aspects of coastal people's life, such as their ability to adapt to other cultures.

 

TRUNTUM

The Truntum pattern was developed by Kanjeng Ratu Kencana (Queen Sunan Paku Buwana III) in the years 1749-1799 as a symbol of true, unconditional, and eternal love. It embodies a hope that as love becomes stronger, it will become more fruitful. Truntum comes from the word nuntun (guide). According to legend, Kanjeng Ratu Kencana's spouse disregarded her because he was preoccupied with his new concubine. She was inspired to design a batik with a truntum motif shaped like a star after looking up at the clear, star-studded sky. The king subsequently discovered the Queen creating the lovely pattern, and his feelings for her grew stronger with each passing day. Furthermore, the truntum pattern represents loyalty and devotion. The parents of the bride and groom usually use this motif on the wedding day. The hope is that the bride and groom would experience such steadfast love.

 

SOGAN

As the coloring technique of this Soga motif employs natural dyes extracted from the trunk of the soga tree, the batik motif is therefore known as Sogan. Traditional Sogan batik is a kind of batik unique to the Javanese Keraton, specifically Keraton Yogyakarta and Keraton Solo. The traditional Keraton patterns are generally followed by this Sogan motifs.The colors of Sogan Yogya and Solo are what differentiates the two Sogan motif variations from each other. Yogya sogan motifs are predominantly dark brown, black, and white, whereas Solo sogan motifs are often orange-brown and brown. The Sogan motif uses five primary colors to represent the human nature: black, red, yellow, white, and green are the five colors. The color black is used to represent worldliness, while red represents anger, yellow represents desire, and white represents righteousness. Brown, on the other hand, is a hue associated with solemnity and the distinctiveness of the Javanese culture, which places a strong emphasis on the inner self as a means of expression and impression. Furthermore, the color brown can be viewed as a symbol of modesty and humility, signifying a closeness to nature, which in turn implies a connection to the people.

 

LASEM

Lasem batik is a form of coastal batik that developed through a cross-cultural exchange between native Javanese batik that were influenced by the Keraton motif and the incorporation of foreign cultural aspects, particularly Chinese culture. Therefore, the Lasem Batik has a distinct look and is rich in Chinese and Javanese cultural subtleties. The Lasem motif is distinguished by its distinctive red hue, known as getih pitik or 'chicken blood'.[83] This is not to imply it is coloured with chicken blood, but in the past, the dye powder, which was generally imported from Europe, was combined with Lasem water to turn it crimson. Even if it is close to the traditional Lasem hue, the red colour is now a little different. The Lasem motif comes in many variations, but the most common is that of China's famed Hong bird. The origin of the motif started when Admiral Cheng Ho's crew member Bi Nang Un is reported to have moved to Central Java with his wife Na Li Ni, where she learnt to create batik motifs. Na Li Ni is credited as being the first to use dragon designs, hong birds, Chinese money, and the color red in batik. As a result, the Lasem patterns and colors have symbolic connotations linked to Chinese and Javanese philosophy, resulting in the motif carrying a meaning of unity and a representation of Chinese and Javanese acculturation.

 

SIDOMUKTI

The Sidomukti batik motif is a Surakarta, Central Java-based motif. The Sidomulyo motif has been developed into this motif, whereby Paku Buwono IV altered the backdrop of the white Sidomulyo batik motif to the ukel motif, which was eventually dubbed the Sidomukti batik motif. This batik design is a kind of Keraton batik produced using natural soga dyes. On Sidomukti batik cloth, the color of soga or brown is the traditional batik colour. The term Sidomukti comes from the word Sido, which means "to become" or "accepted", and "mukti", which means "noble", "happy", "powerful", "respected", and "prosperous". As a result, the Sidomukti motif represents the desire to achieve inner and external happiness, or for married couples, the hope of a bright and happy future for the bride and groom. The Sidomukti motifs are made up of various ornaments with different meanings and philosophies. A butterfly is the main ornament of this motif. Enlightenment, liberty, and perfection are all associated with this ornamentation. Furthermore, the butterfly represents beauty, great aspirations, and a brighter future. The Singgasana ornament, also known as the throne ornament, is the second ornament. This ornament is meant to important positions, implying that the person who wears it will ascend in rank and status. It is also envisioned that the individual would be recognized and appreciated by a large number of people. The Meru ornament, often known as mountain ornaments, is the third ornament. Meru is defined as a lofty mountain top where the gods live in Javanese Hindu tradition. Because the Meru ornament represents grandeur, magnificence, and firmness, it represents a want for the wearer to be successful. The flower ornament is the last ornament, and it is intended to represent beauty. This ornament represents the hope for something wonderful in life that is sturdy and substantial to hang on to, despite the numerous challenges that may arise.

 

SIDOMULYO

The Sidomulyo batik motif dates back to the Kartasura Mataram period, when Sultan Pakubuwono IV changed the pattern's base with isen-isen ukel. The Sidomulyo pattern is a type of Keraton batik, and originates from Surakarta, Central Java.[90] Sido means "to become" or "accepted" in Javanese, whereas mulyo means "noble”. During the wedding ceremony, a bride and groom generally wear a batik fabric with the Sidomulyo motif in the hope that the family would thrive in the future. Because the Sidomulyo and Sidolmukti batik motifs are essentially the same with the only difference being the minor color variations, the ornamentations and meanings of the two motifs are the same.

 

SEKAR JAGAD

The Sekar Jagad motif has been popular since the 18th century. The name Sekar Jagad is derived from the words kaart, meaning map in Dutch, and Jagad, meaning means world in Javanese, as the pattern resembles a map when viewed from above. As a result, Batik Sekar Jagad is intended to depict the beauty and diversity of the world's various ethnic groups. There are also others who claim that the Sekar Jagad motif is derived from the Javanese words sekar (flower) and jagad (world), as the motif could also symbolize the beauty of the flowers that are spread all over the world. The existence of curving lines matching the shape of islands that are adjacent to each other is one of the features of the Sekar Jagad motif, making it look like a map. This motif is distinct in that it is irregularly patterned, as opposed to other batik motifs that have a repeating pattern. The Sekar Jagad motif itself is also characterized by the presence of isen-isen in the island shaped lines of the motif that contains various motifs such as kawung, truntum, slopes, flora and fauna and others.

 

TERMINOLOGY

Batik is traditionally sold in 2.25-metre lengths used for kain panjang or sarong. It is worn by wrapping it around the hip, or made into a hat known as blangkon. The cloth can be filled continuously with a single pattern or divided into several sections.

 

Certain patterns are only used in certain sections of the cloth. For example, a row of isosceles triangles, forming the pasung motif, as well as diagonal floral motifs called dhlorong, are commonly used for the head. However, pasung and dhlorong are occasionally found in the body. Other motifs such as buketan (flower bouquet) and birds are commonly used in either the head or the body.

 

The head is a rectangular section of the cloth which is worn at the front. The head section can be at the middle of the cloth, or placed at one or both ends. The papan inside of the head can be used to determine whether the cloth is kain panjang or sarong.

The body is the main part of the cloth, and is filled with a wide variety of patterns. The body can be divided into two alternating patterns and colours called pagi-sore ('dawn-dusk'). Brighter patterns are shown during the day, while darker pattern are shown in the evening. The alternating colours give the impression of two batik sets.

Margins are often plain, but floral and lace-like patterns, as well as wavy lines described as a dragon, are common in the area beside seret.

 

TYPES

As each region has its own traditional pattern, batiks are commonly distinguished by the region they originated in, such as batik Solo, batik Yogyakarta, batik Pekalongan, and batik Madura. Batiks from Java can be distinguished by their general pattern and colours into batik pedalaman (inland batik) or batik pesisiran (coastal batik).[9] Batiks which do not fall neatly into one of these two categories are only referred to by their region. A mapping of batik designs from all places in Indonesia depicts the similarities and reflects cultural assimilation within batik designs.

 

JAVANESE BATIK

INLAND BATIK (BATIK PEDALAMAN)

Inland batik, batik pedalaman or batik kraton (Javanese court batik) is the oldest form of batik tradition known in Java. Inland batik has earthy colour[96] such as black, indigo, brown, and sogan (brown-yellow colour made from the tree Peltophorum pterocarpum), sometimes against a white background, with symbolic patterns that are mostly free from outside influence. Certain patterns are worn and preserved by the royal courts, while others are worn on specific occasions. At a Javanese wedding for example, the bride wears specific patterns at each stage of the ceremony. Noted inland batiks are produced in Solo and Jogjakarta, cities traditionally regarded as the centre of Javanese culture. Batik Solo typically has sogan background and is preserved by the Susuhunan and Mangkunegaran Court. Batik Jogja typically has white background and is preserved by the Yogyakarta Sultanate and Pakualaman Court.

 

COASTAL BATIK (BATIK PESISIRAN)

Coastal batik or batik pesisiran is produced in several areas of northern Java and Madura. In contrast to inland batik, coastal batiks have vibrant colours and patterns inspired by a wide range of cultures as a consequence of maritime trading.[96] Recurring motifs include European flower bouquets, Chinese phoenix, and Persian peacocks. Noted coastal batiks are produced in Pekalongan, Cirebon, Lasem, Tuban, and Madura. Pekalongan has the most active batik industry.

 

A notable sub-type of coastal batik called Jawa Hokoka is not attributed to a particular region. During the Japanese occupation of Indonesia in early 1940, the batik industry greatly declined due to material shortages. The workshops funded by the Japanese however were able to produce extremely fine batiks called Jawa Hokokai. Common motifs of Hokokai includes Japanese cherry blossoms, butterflies, and chrysanthemums.

 

Another coastal batik called tiga negeri (batik of three lands) is attributed to three regions: Lasem, Pekalongan, and Solo, where the batik would be dipped in red, blue, and sogan dyes respectively. As of 1980, batik tiga negeri was only produced in one city.

 

BLACKSTYLE BATIK (BATIK IRENGAN)

"Black-style Batik" or "Irengan batik" is batik with an average black background, this is because Ponorogo has always had activities that are close to magical practices, so most irengan batik from Ponorogo is used as a black magic ritual, Dutch people know batik irengan this with gothic batik.

 

SUNDANESE BATIK

There are several types of batik that come from Sundanese land.

 

PARAHYANGAN BATIK

Sundanese or Parahyangan Batik is the term for batik from the Parahyangan region of West Java and Banten. Although Parahyangan batiks can use a wide range of colours, a preference for indigo is seen in some of its variants. Natural indigo dye made from Indigofera is among the oldest known dyes in Java, and its local name tarum has lent its name to the Citarum river and the Tarumanagara kingdom, which suggests that ancient West Java was once a major producer of natural indigo. Noted Parahyangan batik is produced in Ciamis, Garut, and Tasikmalaya. Other traditions include Batik Kuningan influenced by batik Cirebon, batik Banten that developed quite independently, and an older tradition of batik Baduy.

 

BANTENESE BATIK

Bantenese batik employs bright pastel colours and represents a revival of a lost art from the Sultanate of Banten, rediscovered through archaeological work during 2002–2004. Twelve motifs from locations such as Surosowan and several other places have been identified. It is said that tribal people used to wear it.

 

BADUY BATIK

Baduy batik only employs indigo colour in shades ranged from bluish black to deep blue. It is traditionally worn as iket, a type of Sundanese headress similar to Balinese udeng, by Outer Baduy people of Lebak Regency, Banten.

 

MALAY BATIK

Trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century. Therefore, coastal batik from northern Java probably influenced Jambi. In 1875, Haji Mahibat from Central Java revived the declining batik industry in Jambi. The village of Mudung Laut in Pelayangan district is known for producing batik Jambi. Batik Jambi, as well as Javanese batik, influenced the Malaysian batik.

 

The batik from Bengkulu, a city on west coast of Sumatra, is called batik besurek, which literary means "batik with letters" as they draw inspiration from Arabic calligraphy.

 

MINANGKABAU BATIK

The Minangkabau people also produce batik called batiak tanah liek (clay batik), which use clay as dye for the fabric. The fabric is immersed in clay for more than one day and later designed with motifs of animal and flora.

 

BALINESE BATIK

Batik making in the island of Bali is relatively new, but a fast-growing industry. Many patterns are inspired by local designs, which are favoured by the local Balinese and domestic tourists. Objects from nature such as frangipani and hibiscus flowers, birds or fishes, and daily activities such as Balinese dancer and ngaben processions or religious and mythological creatures such as barong, kala and winged lion are common. Modern batik artists express themselves freely in a wide range of subjects.

 

Contemporary batik is not limited to traditional or ritual wearing in Bali. Some designers promote Balinese batik as an elegant fabric that can be used to make casual or formal cloth. Using high class batik, like hand made batik tulis, can show social status.

 

POPULARITY

The batik industry of Java flourished from the late 1800s to the early 1900s, but declined during the Japanese occupation of Indonesia. With increasing preference of western clothing, the batik industry further declined following the Indonesian independence. Batik has somewhat revived at the turn of the 21st century, through the efforts of Indonesian fashion designers to innovate batik by incorporating new colors, fabrics, and patterns. Batik has become a fashion item for many Indonesians, and may be seen on shirts, dresses, or scarves for casual wear; it is a preferred replacement for jacket-and-tie at certain receptions. Traditional batik sarongs are still used in many occasions.

 

After the UNESCO recognition for Indonesian batik on 2 October 2009, the Indonesian administration asked Indonesians to wear batik on Fridays, and wearing batik every Friday has been encouraged in government offices and private companies ever since. 2 October is also celebrated as National Batik Day in Indonesia. Batik had helped improve the small business local economy, batik sales in Indonesia had reached Rp 3.9 trillion (US$436.8 million) in 2010, an increase from Rp 2.5 trillion in 2006. The value of batik exports, meanwhile, increased from $14.3 million in 2006 to $22.3 million in 2010.

 

Batik is popular in the neighboring countries of Singapore and Malaysia. It is produced in Malaysia with similar, but not identical, methods to those used in Indonesia. Batik is featured in the national airline uniforms of the three countries, represented by batik prints worn by flight attendants of Singapore Airlines, Garuda Indonesia and Malaysian Airlines. The female uniform of Garuda Indonesia flight attendants is a modern interpretation of the Kartini style kebaya with parang gondosuli motifs.

 

BATIK MUSEUMS

Indonesia as the origin and paradise of batik has several museums that store various types of batik cloth that are hundreds of years old and a collection of equipment for batik that is still well preserved and maintained. Here are some museums in Indonesia that hold various types of batik collections:

 

MUSEUM BATIK KERATON YOGYAKARTA

Museum Batik Keraton Yogyakarta is located inside the Palace of Yogyakarta Sultanate, Yogyakarta. The museum which was inaugurated by Sultan Hamengku Buwono X on 31 October 2005 has thousands of batik collections. Some of batik collections here include kawung, semen, gringsing, nitik, cuwiri, parang, barong, grompol, and other motifs.

 

These batik collections come from different eras, from the era of Sultan Hamengkubuwono VIII to Sultan Hamengkubuwono X. The batik collections come from gifts from sultans, batik entrepreneurs, and batik collectors. Not only batik, visitors can also see equipment for making batik, raw materials for dyes, irons, sculptures, paintings, and batik masks. Unlike other museums in the Yogyakarta Palace complex, the Batik Museum management does not allow visitors to bring in cameras. This is in order to protect the batik from being photographed by irresponsible people, to then imitate the motive. This museum is part of a tour package offered by the Yogyakarta Palace. Open every day from 08.00–13.30 WIB, on Fridays at 08.00–13.00 WIB, and closes at the palace ceremony day.

 

MUSEUM BATIK YOGYAKARTA

Museum Batik Yogyakarta is located at Jalan Dr. Sutomo 13A, Bausasran, Yogyakarta. This museum is managed by the married couple Hadi and Dewi Nugroho. On 12 May 1977, this museum was inaugurated by the Yogyakarta Special Region Regional Office of P&K. This museum occupies an area of 400 m2 and is also used as the owner's residence. In 2000, this museum received an award from MURI for the work 'The Biggest Embroidery', batik measuring 90 x 400 cm2. Then in 2001, this museum received another award from MURI as the initiator of the establishment of the first Embroidery Museum in Indonesia. This museum holds more than 1,200 batik collections consisting of 500 pieces of written batik, 560 stamped batik, 124 canting (batik tools), and 35 pans and coloring materials, including wax. Its excellent collection consists of various batik fabrics from the 18th to early 19th centuries in the form of long cloths and sarongs. Other collections include batik by Van Zuylen and Oey Soe Tjoen, as well as batik made in the 1700s. Yogyakarta Batik Museum also provides batik training for visitors who want to learn to make batik, which results can be taken home. The museum is open every Monday to Saturday at 09.00–15.00.

 

MUSEUM BATIK PEKALONGAN

Museum Batik Pekalongan is located at Jalan Jetayu No.1, Pekalongan, Central Java. This museum has 1.149 batik collections, including batik cloth, hundreds of years old of batik wayang beber, and traditional weaving tools. Museum Batik Pekalongan maintains a large collection of old to modern batik, both those from coastal areas, inland areas, other areas of Java, and batik from various regions in Nusantara such as from Sumatra, Kalimantan, Papua, and batik technique type fabrics from abroad.

 

Not only displaying batik collections, but Museum Batik Pekalongan is also a batik training center and a batik learning center. Students and general visitors can learn to make batik or do research on batik culture. The museum opens every day from 08.00 to 15.00.

Museum Batik Danar Hadi is located on Jalan Slamet Riyadi, Solo City (Surakarta), Central Java. The museum, which was founded in 1967, offers the best quality batik collections from various regions such as the original Javanese Batik Keraton, Javanese Hokokai batik (batik influenced by Japanese culture), coastal batik (Kudus, Lasem, and Pekalongan), Sumatran batik, and various types of batik. This museum has a collection of batik cloth reaching 1000 pieces and has been recognized by MURI (Indonesian Record Museum) as the museum with the largest collection of batik. Visitors can see the process of making batik and can even take part in batik making workshop in person. Museum Batik Danar Hadi is open every day from 09:00 WIB in the morning to 16:30 WIB in the afternoon.

 

MUSEUM BATIK INDONESIA

Museum Batik Indonesia which is located in Taman Mini Indonesia Indah (TMII), Cipayung, Jakarta is divided into six areas, namely the area of introduction, treasures, batik techniques, forms, and types of decoration, development of the batik world and the gallery of fame. Visitors can also enjoy the hundreds of batik motifs available in this place. The museum opens every day at 07.00 AM–10.00 PM.

 

MUSEUM TEKSTIL JAKARTA

Museum Tekstil Jakarta is located on Jalan KS Tubun No. 4, Petamburan, West Jakarta. On June 28, 1976, this building was inaugurated as a textile museum by Mrs. Tien Soeharto (First Lady at that time) witnessed by Mr. Ali Sadikin as the Governor of DKI Jakarta. The initial collections collected at the Textile Museum were obtained from donations from Wastraprema (about 500 collections), then further increased through purchases by the Museum and History Service, as well as donations from the community, both individually and in groups. Until now, the Textile Museum's collection was recorded at 1.914 collections.

 

The batik gallery is designed to showcase a number of ancient batik and batik developments (contemporary) from time to time. The batik gallery itself is the embryo of the National Batik Museum which is managed by the Indonesian Batik Foundation and the Jakarta Textile Museum. The museum opens on Tuesday–Sunday at 09.00–15.00.

Batik outside Indonesia

 

MALAYSIA

The origin of batik production in Malaysia it is known trade relations between the Melayu Kingdom in Jambi and Javanese coastal cities have thrived since the 13th century, the northern coastal batik producing areas of Java (Cirebon, Lasem, Tuban, and Madura) has influenced Jambi batik. This Jambi (Sumatran) batik, as well as Javanese batik, has influenced the batik craft in the Malay peninsula.

 

Dr. Fiona Kerlogue of the Horniman museum argued that the Malaysian printed wax textiles, made for about a century, are a different tradition from traditional Indonesian batik. The method of producing Malaysian batik is different, as the patterns are larger and simpler with only occasional use of the canting for intricate patterns. It relies heavily on brush painting to apply colours to fabrics. The colours also tend to be lighter and more vibrant than deep coloured Javanese batik. The most popular motifs are leaves and flowers. Malaysian batik often displays plants and flowers to avoid the interpretation of human and animal images as idolatry, in accordance with local Islamic doctrine.

 

INDIA

Indians are known to use resist method of printing designs on cotton fabrics, which can be traced back 2,000 years.[when?][citation needed] Initially, wax and even rice starch were used for printing on fabrics. Until recently batik was made only for dresses and tailored garments, but modern batik is applied in numerous items, such as murals, wall hangings, paintings, household linen, and scarves, with livelier and brighter patterns. Contemporary batik making in India is also done by the Deaf women of Delhi, these women are fluent in Indian Sign Language and also work in other vocational programs.

 

SRI LANKA

Over the past century, batik making in Sri Lanka has become firmly established. The batik industry in Sri Lanka is a small scale industry which can employ individual design talent and mainly deals with foreign customers for profit. It is now the most visible of the island's crafts with galleries and factories, large and small, having sprung up in many tourist areas. Rows of small stalls selling batiks can be found all along Hikkaduwa's Galle Road strip. Mahawewa, on the other hand, is famous for its batik factories.

 

CHINA

Batik is done by the ethnic people in the South-West of China. The Miao, Bouyei and Gejia people use a dye resist method for their traditional costumes. The traditional costumes are made up of decorative fabrics, which they achieve by pattern weaving and wax resist. Almost all the Miao decorate hemp and cotton by applying hot wax then dipping the cloth in an indigo dye. The cloth is then used for skirts, panels on jackets, aprons and baby carriers. Like the Javanese, their traditional patterns also contain symbolism, the patterns include the dragon, phoenix, and flowers.

 

AFRICA

Although modern history would suggest that the batik was introduced to Africa by the Dutch (especially in South Africa), the batik making process has been practiced in Africa long before the arrival of the colonial powers.[citation needed] One of the earlier sightings are to be found in Egypt, where batik-like material used in the embalming of mummies. The most developed resist-dyeing skills are to be found in Nigeria where the Yoruba make adire cloths. Two methods of resist are used: adire eleso which involves tied and stitched designs and adire eleko that uses starch paste. The paste is most often made from cassava starch, rice, and other ingredients boiled together to produce a smooth thick paste. The Yoruba of West Africa use cassava paste as a resist while the Soninke and Wolof people in Senegal uses rice paste. The Bamana people of Mali use mud as a resist. Batik was worn as a symbol of status, ethnic origin, marriage, cultural events, etc.

 

The African wax prints (Dutch wax prints) was introduced during the colonial era, through Dutch's textile industry's effort to imitate the batik making process. The imitation was not successful in Europe, but experienced a strong reception in Africa instead.  Nowadays batik is produced in many parts of Africa and it is worn by many Africans as one of the symbols of culture.

 

Nelson Mandela was a noted wearer of batik during his lifetime. Mandela regularly wore patterned loose-fitting shirt to many business and political meetings during 1994–1999 and after his tenure as President of South Africa, subsequently dubbed as a Madiba shirt based on Mandela's Xhosa clan name. There are many who claim the Madiba shirt's invention. But in fact, according to Yusuf Surtee, a clothing-store owner who supplied Mandela with outfits for decades, said the Madiba design is based on Mandela's request for a shirt similar to Indonesian president Suharto's batik attire.

 

WIKIPEDIA

   

Le vert est, sur le cercle chromatique, l'une des trois couleurs primaires de la synthèse additive avec le rouge et le bleu. Pour la théorie ondulatoire de la lumière, son rayonnement se situe entre le jaune et le cyan.

 

Le mot « vert » vient du latin virĭdis, qui veut dire « vert ».

 

Beaucoup de langues asiatiques n'ont pas de mot distinctif entre le bleu et le vert, bien que des dictionnaires récemment publiés font la distinction. Le vietnamien par exemple n'a pas de mots différents pour le bleu et le vert. Le mot thaï เขียว signifie « vert », mais également « malodorants » et est titulaire d'autres significations à mauvaises connotations. En japonais, en dépit de l'existence d'un mot (緑) dans la langue moderne qui signifie « vert », la couleur est parfois décrite comme le bleu de l'objet que l'interlocuteur sait être vert (青), comme dans le cas du feu de circulation où le vert est appelé «bleu feu de circulation» (青信号) ou lorsque, pour désigner les plantes, on parle du «bleu feuille» (青葉), reflétant l'absence d'un mot qui signifie « vert » dans le vieux japonais.

 

En persan, le mot pour le vert est سبز (sabz), mais ce mot peut aussi vouloir dire « noir » ou « sombre ». En poésie persane, les femmes à peau foncée sont désignées comme « vertes », comme dans des expressions comme سبز گندم گون- (sabz gandom-gun, littéralement « couleur de blé vert ») ou سبز مليح- (sabz malih, « vert de beauté »). De même, en arabe soudanais, les personnes à peau foncée sont décrites comme أخضر (Akhdar, « verte »), au lieu d'utiliser le mot qui désigne le noir.

 

En langue bretonne également, on emploie le même mot pour les « verts et les bleus naturels » et les « bleus artificiels ». « Glas » est ainsi employé pour la verdure, les plantes et les animaux verts, mais également pour le ciel ou la mer ou pour les objets bleus. On ne fait la distinction entre bleu et vert que pour les objets uniquement, en employant le mot « Gwer » dérivé de « vert » pour ces derniers. Un crayon sera ainsi « Gwer » s'il est dit « vert » en français.

 

Candid street shot of a smoker, Auckland harbour New Zealand.

 

(Yes this is a candid shot, the background is a white delivery van).

------------

Panache (French pronunciation: ​[panaʃ ]) is a word of French origin that carries the connotation of flamboyant manner and reckless courage.

 

The literal translation is a plume, such as is worn on a hat or a helmet, but the reference is to King Henry IV of France (13 December 1553 – 14 May 1610). Pleasure-loving and cynical, but a brave military leader and the best-loved of the kings of France he was famed for wearing a striking white plume in his helmet and for his war cry: "Follow my white plume!" (French: "Ralliez-vous à mon panache blanc!").

 

Legong is a form of Balinese dance. It is a refined dance form characterized by intricate finger movements, complicated footwork, and expressive gestures and facial expressions.

 

An extremely basic definition of legong is a dance traditionally performed by pre-pubescent girls in the palaces of feudal Bali.

 

One translation is that the word is made up of two words. Lega meaning happy and Ing wong meaning person – put them together and you get: “something that makes people happy”. Another one is oleg meaning dance and gong meaning gamelan, the music that accompanies the dance.

 

Legong probably originated in the 19th century as royal entertainment. Today the most common legong dance is Legong Keraton, so named by the Sultanate of Keraton Surakarta when the music and dance composer and genius I Wayan Lotring from Kuta was invited to perform in the 1920s with his Gamelan Pelegongan group in the keraton (palace) in Surakarta.

 

___________________________________________

 

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

Siri Meadow,Kaghan

Siri Paye is 6 km further from Shogran. Reach there either by hiring a four wheel jeep trailing over a bumpy road or just trek. The patch is full of adventure and fun. However some turns are enough to raise your hair but once you reach Siri Paye, you are truly rewarded after a blood curdling—spine tingling journey as you catch the most fascinating glimpses of domed, lush green hillocks. On our way up to Siri, very often, young innocent kids approach the visitor. These “salesmen” the sons of the mountains offer you wild berries and “Aloochas” at very cheap prices.

At a majestic height of 11200 feet the Makra Peak boasts the most dramatic scenery of Paye offering a pleasant blend of lakeside walks with a vivid blue sky above us which is truly a rewarding exercise for the beholden visitor to “Siri Paye”.

 

Siri Paye itself is a queer—rather funny name. Literally in English it would be “Head and Feet”. Locals have many myths coined to assign an origin to this name. One says “Siri” was a Hindu lady who fell in love with Paye and this Paye the legendary hero of our story lived somewhere on the meadows called Paye, thus the name. Another story going around the valley says, a lion (or for that matter, a mythical force) lifted goat of a villager and ate it at some place with “Siri” and “Paye” of the goat left stinking at two nearby mounds. However Salman Rashid an avid traveler himself, in his essay—a piece of high literary flavour, a style usual to the noted story teller says:-

 

“It is interesting that the names of Sari and Paya, the two summer grazing grounds that lie between Shogran and Makra, have taken on a gastronomic connotation on the tongues of Punjabi trevellers and semi-literate young people. They are now called Siri-Paye — trotters and skulls, palate the Lahoris relish so much.

 

Sar means “lake” in Hindko, the language of Kaghan, as well as in Seraiki and Punjabi, and Sari would be a pond or a small lake. Sure enough, to make this an appropriate handle, there is a little tarn at Sari. Similarly Paya in Hindko is a high grazing ground. At over 3000 metres above the sea, that is what Paya actually is.

Assalam u Alaikum,

I know there are many threads already here on Flickr. But I think most of them lack the detailed information that future visitors require. so this is why I have started a new thread. We had a trip to Naran from 10 to 16 July 2010.

 

Our Ride:

Toyota Vitz2003 Model.

 

Itinerary:

 

Day1:

Left Lahore at about 1245AM.

Our route was via GT road Hassanabdal-Haripur-Hevlian-Abbotabad-Mansehra

Then from Mansehra Bypass left KKH and turned towards Balakot-Kiwai-Shugran. Reached Shugran at about 3PM. Night stay in Shugran.

 

Day2:

Left early and went to Siri-Paye on rented jeeps.

Left for Naran from Shugran and reached Naran by 4PM.

Night stay in Hotel in Naran.

 

Day3:

Left early for Jalkhad and reached there at about 12 noon.

Hired a jeep for Lulusar lake and reached there in an hour.

Re-hired the same jeep and went to Babusar top.

Returned from Babusar top to Naran and reached Naran by 7PM.

  

Day4:

Hired jeeps for Lake Saifulmuluk and visited the lake.

Left Naran at about 10PM and reached back Lalore at 11:30 PM.

 

Distances and Road Conditions:

 

Islamabad-Hasan Abdal-Haripur:

Approximate Time: 1hour 15 min.

Three routes are possible.

 

1.The preferred one is via Motorway and exit on the Burhan Interchange. Then move a few KM's back towards Hassanabdal and turn on KKH. Excellent road condition but a few KM's more.

2.Other option is to take the G.T Road and reach Taxila and turn towards Hattar-Haripur road. Good road condition.

3.A third option is to turn towards the Khanpur-Haripur road before reaching Taxila. The shortest path but road condition is not so good.

Haripur-Havelian-Abbotabad-Mansehra:

The road is in good condition but is very narrow and the traffic load is very high.Lots and lots of trucks and buses and cars and everything specially between Abbotabad and Mansehra. You need to be an expert over taker on this road. In the evening crossing Abbotabad alone might take 30min.

Approximate Time: 2 hours.

Total Distance from Lahore-Islamabad 290KM

Total Distance from Islamabad-Abbotabad 122KM

Mansehra-Balakot-Kiwai:

Once you leave KKH and turn towards Balakot there is excellent road and lot less traffic. Very enjoyable road.

Mansehra-Balakot 48KM

Balakot-Kiwai 24KM

Approximate Time: 1 hour 45 min.

Kiwai-Shugran:

Steep ascend but any car can go there. Metaled road for most part.

Approximate Time: 30min.

Distance: 7KM

Shugran-Siri Paye:

Hardcore 4WD track for local jeeps. People with long 4WD drive vehicles like ( Vigo, Hilux, Surf, Prado) etc. should not try this track. There are a few points where the bends are quite narrow and longer jeeps need to forward/reverse a few times.

Kiwai-Paras-Mahandri-Kaghan-Naran:

Metaled road with a few bad spots due to land sliding. The main land sliding area is after crossing Paras where the complete road is washed away. The make shift track goes down to the river and is one way only.

Approximate Time: 2 hours.

Kiwai-Paras: 5KM

Paras-Mahandri: 18KM

Mahandri-Kaghan:15KM

Kaghan-Naran: 24KM

Naran-Batakundi-Jalkhad:

Metaled road suitable for all type of vehicles. There was just one glacier which was blocking the road where you need to be extra careful. Otherwise it is the best road of the whole Kaghan valley.

Approximate Time: 1 hour 30 min.

Naran-Batakundi: 16KM

Batakundi-Jalkhad: 20KM

Jalkhad-Lulusar Lake:

Unmetaled under construction road. Only suitable for high clearance vehicles. There was one particular water crossing near Besal where low ground clearance vehicles might get hit quite badly. Though we saw many Toyota Corolla's (2.0D and GLI) of 2011 and older models parked at the lake. Also we saw Suzuki Bolan's and Hiaces etc. there. But still my recommendation is to take a jeep from Jalkhad.

Approximate Time: 50min.

Distance: 26KM

Lulusar Lake-Gitidas-Babusar Top:

Under construction unmetaled road. Only suitable for 4WD vehicles. although we saw (I am not joking) a Suzuki Mehran coming down from Babusar top. Also there were Suzuki Bolan (Carry Dabba) coasters, Hiaces and motor bikes at the top. Still my recommendation is to get a jeep from Jalkhad. We should wait for 2-3 years for the road to be completed before taking our vehicles all the way upto Babusar Top.

 

Approximate Time: 1 hour

Distance: 18KM

Jeep Fares:

This was the peak season and the rates of jeeps were quite high. We rented the jeeps from Shogran to Siri-paye for Rs. 1400 each. Since we left on this trip at about 0700AM so this was the first trip of the jeeps and they charged us less. After 0800AM no jeep goes for less then Rs. 1800 because of the Jeep union and the tax that they receive from each jeep going up.

From Naran to Saiful-Muluk the rate the jeeps were asking was 2200-2000 but we manged to get jeeps for Rs. 1800 only. A couple of weeks earlier this was Rs. 1500 but at this particular weekend their rate was sky high.

For Naran-Lalazar-Jalkhad-Lulusar they were asking Rs. 4000

For Naran-Jalkhad-Lulusar-Babusar they were asking Rs. 5500-6500.

For Jalkhad-Lulusar they were asking Rs. 1500

For Jalkhad-Babusar they were asking Rs. 3500-4000

for Jalkhad-Noori Nar top they were asking Rs. 2500 (The jeeps couldnot cross a glacier which was some 2 hours of hiking away from the top)

 

Final Thoughts:

Last time I visited Kaghan valley in June 2004. The area has changed quite a bit in the last seven yeas. Naran is now just like Murree Mall road. Saiful-Muluk was the biggest disappointment. There were at least 250-300 jeeps at the top and thousands of people at the lake. The grass plains near the lake had converted to thick dirt plains due to parking of jeeps. Dirt was flying every where. The glaciers had already melted away and the sole remaining one was very dirty and covered in mud. On the way to the lake there were long ques of jeeps going up and down. Dirt was flying due to passing bye jeeps and by the time we reached back in Naran our heads and beards and clothes were all encapsulated with dirt.

On the positive side was the road from Naran to Jalkhad. Excellent scenery as well as big water streams and waterfalls. Really enjoyed this.

But the best part was visiting the Babusar top as well as the path going towards it. Really beautiful scenery all around and very cold weather as well as white and soft snow for snow fighting.

  

 

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

Diksmuide was completely destroyed in WWI (and again in WW II) and rebuild afterwards, including the magnificent Church of St Nicholas (Sint-Niklaas) where this stunning sculpture resides.

 

Apart from the obvious religious connotations, this work seemed to me to encapsulate something of the compassion and grief that happened on so many levels in that dark period in history - befitting in a place that was so ravaged by war,.

dawnxisoul.blogspot.com

  

Read Dawnxisoul's stories behind this painting at

  

~~~~~~

First Part: The Soul of the Lotus

 

Living in Hong Kong, a maritime subtropical monsoon climate region with four distinct seasons, beautiful lotus flowers can be seen everywhere, and we have grown up with a love for lotus flowers. If everything in the world has a soul, then the beauty...

 

dawnxisoul.blogspot.com/2021/08/the-magic-lotus-part1-sou...

 

~~~~~~

Second Part: Lotus and Sakyamuni Buddha

 

Lotus and Buddhism are very close, the lotus is the symbol of Buddha, the lotus in Buddhism means beautiful, holy. The scriptures say that Siddhartha's mother had large,...

 

dawnxisoul.blogspot.com/2021/08/the-magic-lotus-part2-lot...

 

~~~~~~

 

Third Part: The Value of the Lotus

 

The lotus flower, which combines holy symbolism and practical value, appeared early in ancient civilizations such as Egypt, India, and China. ...

 

dawnxisoul.blogspot.com/2021/08/the-magic-lotus-part3-val...

 

~~~~~~

 

Fourth Part: Surreal Cultural Connotations of Ancient Lotus Seeds

 

The lotus is the national flower of India. Since India is the birthplace of Buddhism, the lotus flower is inextricably linked to Buddhism in India...

 

dawnxisoul.blogspot.com/2021/08/the-magic-lotus-part4-sur...

 

~~~~~

 

Fifth Part: Life Is Beautiful Because of Lotus Flowers

 

The lotus flowers in summer are very beautiful and charming. In the past, every year this season was our busiest time, visiting the lotus water town and painting lotus flowers...

 

dawnxisoul.blogspot.com/2021/08/the-magic-lotus-part5-sur...

 

~~~~~~

 

Sixth Part: Autumnal Lotus Thoughts

 

The lotus is known as the "gentleman of flowers", and in the past generations of literati, most of them did not focus on the edible value of the lotus, but on its beauty. ..

 

dawnxisoul.blogspot.com/2021/08/the-magic-lotus-part6-aut...

 

See more dawnxisoul's illustration at

 

www.flickr.com/photos/164855031@N07/

 

Saint Nicolas (Sinterklaas in dutch) is the basis for the North American figure of Santa Claus.

 

Saint Nicolas in French) is a traditional Winter holiday figure in the Netherlands, Belgium, Aruba, Suriname and Netherlands Antilles; he is celebrated annually on Saint Nicholas' eve (5 December) or, in Belgium, on the morning of 6 December. The feast celebrates the name day of Saint Nicholas, patron saint of Amsterdam, children and sailors. He is the basis of the mythical holiday figure of Santa Claus in the United States

 

The history

The Sinterklaas feast celebrates the name day, 6 December, of Saint Nicholas (280–342), patron saint of children and sailors. Saint Nicholas was a bishop of Myra in present-day Turkey. In the 11th century, the saint's bones were taken and moved to southern Italy, an area then ruled by Spain, and relics and his fame spread throughout Europe. The Western Christian Church made his name day a Church holiday. In the north of France, he became the patron saint of school children, then mostly in church schools. The folk feast arose during the Middle Ages. In early traditions, students elected one of them as "bishop" on St. Nicholas Day, who would rule until December 28 (Innocents Day). They sometimes acted out events from the bishop's life. As the festival moved to city streets, it became more lively.[1]

 

Sinterklaas is assisted by many mischievous helpers with black faces and colourful Moorish dresses, dating back two centuries. These helpers are called 'Zwarte Pieten' (Black Petes). During the Middle-ages Zwarte Piet was a name for the devil. Having triumphed over evil, it was said that on Saint Nicholas eve the devil was shackled and made his slave. Although the character of Black Pete later came to acquire racial connotations, his origins were in the devil figure. This racialization is reflected in the reworking of the characters' mythos. Their blackness was racial, with Pete being an imported African servant of Saint Nicholas since 1850 (though some people say Pete was a slave who, when Sinterklaas bought him his freedom, was so grateful that he stayed to assist him). Today however, the more politically correct explanation that Pete's face is "black from soot" (as Pete has to climb through chimneys to deliver his gifts) is used. Traditionally Saint Nicholas only had one helper, whose name varied wildly. "Piet(er)" the name in use now can be traced back to a book from 1891.

 

In medieval times, the feast was both an occasion to help the poor, by putting money in their shoes (which evolved into putting presents in children's shoes) and a wild feast, similar to Carnival, that often led to costumes, a "topsy-turvy" overturning of daily roles, and mass public drunkenness. After the Protestant Reformation, England and Germany prohibited celebration of the saint; Netherlands also became a largely Protestant country following the Reformation, and the government abolished public celebrations in the 17th century, but people protested, including students in Amsterdam. The government allowed celebration within the family. In the nineteenth century, as shown below, the saint became more secularized.[1]

 

The modern tradition of Sinterklaas as a children's feast was likely confirmed with the illustrated children's book Sint Nicolaas en zijn knecht (Saint Nicholas and His Servant), written in 1850 by the teacher Jan Schenkman (1806–1863). He introduced the images of Sinterklaas' delivering presents by the chimney, riding over the roofs of houses on a gray horse, and arriving from Spain by steamboat, then an exciting modern invention. The book's ideas were incorporated by many across the Netherlands in their personal and communal celebrations. Schenkman also introduced the song "Zie ginds komt de stoomboot" ("See, there comes the steamboat"), still popular in the nation. In Schenkman's version, the medieval figures of the mock devil, which later changed to Oriental or Moorish helpers, was portrayed for the first time as black African and called Zwarte Piet (Black Peter).[1] He is a negro boy who accompanies Sinterklaas and helps him on his rounds (possibly derived from the Dutch colonial experience, or the Moorish occupation of Spain, the main Catholic nation.) In late 20th and 21st century celebrations, numerous people dress as Zwarte Pieten in various cities across the Netherlands.[2]

 

In the Netherlands, Saint Nicholas' Eve (5 December) is the chief occasion for gift-giving during the Christmas season. The evening is called "sinterklaasavond" or "pakjesavond" ("presents evening"). In the Netherlands, most children receive their presents on this evening. For Belgian and some Dutch children it is customary to put their shoe in front of the fireplace on the evening of 5 December, then go to bed, and find the presents around the shoes on the morning of the 6th.

  

Sardinia is the second-largest island in the Mediterranean Sea (after Sicily and before Cyprus). It is an autonomous region of Italy, and the nearest land masses are (clockwise from north) the French island of Corsica, the Italian Peninsula, Sicily, Tunisia and the Spanish Balearic Islands.

The name Sardinia is from the pre-Roman noun *sard[ ], romanised as sardus (feminine sarda); that the name had a religious connotation is suggested from its use also as the adjective for the ancient Sardinian mythological hero-god Sardus Pater "Sardinian Father" (misunderstood by many modern Sardinians/Italians as being "Father Sardus"), as well as being the stem of the adjective "sardonic". Sardinia was called Ichnusa, the Latinised form of the Greek Hyknusa, Sandalion, Sardinia and Sardo by the ancient Greeks and the Romans.

Terrain map of SardiniaSardinia is the second largest island in the Mediterranean Sea, with an area of 23,821 km虏. It is situated between 38掳 51' and 41掳 15' latitude north and 8掳 8' and 9掳 50' east longitude.

The coasts of Sardinia (1,849 km long) are generally high and rocky, with long, relatively straight stretches of coastline, many outstanding headlands, a few wide, deep bays, rias, many inlets and with various smaller islands off the coast.

The island has an ancient geoformation and, unlike Sicily and the mainland of Italy, is not earthquake-prone. Its rocks date from the Palaeozoic Era (up to 500 million years old). Due to long erosion processes the island's highlands, formed of granite, schist, trachyte, basalt (called "jars" or "gollei"), sandstone and dolomite limestone (called tonneri or "heels"), average at between 300 to 1,000 metres. The highest peak is Punta La Marmora (1,834 m), part of the Gennargentu Ranges in the centre of the island. Other mountain chains are Monte Limbara (1,362 m) in the northeast, the Chain of Marghine and Goceano (1,259 m) running crosswise for 40 km (24.85 mi) towards the north, the Monte Albo (1057 metres), the Sette Fratelli Range in the southeast, and the Sulcis Mountains and the Monte Linas (1236 metres) in the southwest. The island's ranges and plateaux are separated by wide alluvial valleys and flatlands, the main ones being the Campidano in the southwest between Oristano and Cagliari and the Nurra in the northwest.

A proportionate graph of Sardinian typography: 13.6% of the island is mountainous, 18.5% is flat, and 67.9% is hilly.Sardinia has few major rivers, the largest being the Tirso, 151 km (93.83 mi) long, which flows into the Sea of Sardinia, the Coghinas (115 km) and the Flumendosa (127 km). There are 54 artificial lakes and dams which supply water and electricity. The main ones are Lake Omodeo and Lake Coghinas. The only natural freshwater lake is Lago di Baratz. A number of large, shallow, salt-water lagoons and pools are located along the 1,850 km (1,149.54 mi) of the coastline.

The island has a typical Mediterranean climate. During the year there are approximately 300 days of sunshine, with a major concentration of rainfall in the winter and autumn, some heavy showers in the spring and snowfalls in the highlands. The average temperature is between 11 to 17 掳C (52 to 63 掳F).[2] The Mistral from the northwest is the dominant wind on and off throughout the year, though it is most prelavent in winter and spring. It can blow quite strongly, but it is usually dry and cool and makes for a sailor's paradise.

 

La Sardegna (in sardo Sardigna; in latino Sardinia; in spagnolo Cerdeña; in catalano Sardenya; in portoghese Sardenha; in francese Sardaigne; in inglese Sardinia; in tedesco Sardinien) è la seconda isola più estesa del Mar Mediterraneo, l'ottava in Europa e la quarantaseiesima nel mondo. Come ente amministrativo è denominata Regione Autonoma della Sardegna, ed è, quindi, una regione autonoma a statuto speciale facente parte della Repubblica Italiana. Lo statuto speciale, sancito nella Costituzione della Repubblica Italiana del 1948, garantisce una larga autonomia amministrativa e culturale alle istituzioni di una regione depositaria di una millenaria civiltà con singolari peculiarità etniche e linguistiche. Nonostante l'accentuata insularità, la posizione strategica al centro del mar Mediterraneo ha favorito sin dall'antichità l'interesse delle varie potenze coloniali, agevolando sì i rapporti commerciali e culturali ma anche un succedersi di varie dominazioni straniere. In epoca moderna molti viaggiatori e scrittori hanno esaltato la bellezza della Sardegna, immersa in un ambiente in gran parte incontaminato, che ospita un paesaggio botanico e faunistico con specie uniche, nel quale si trovano poi le vestigia della civiltà nuragica.Ben conosciuta nell'antichità sia dai Fenici che dai Greci, fu da questi ultimi chiamata Hyknusa o Ichnussa (Ιχνουσσα), o ancora Sandalyon per la somiglianza dell'intera conformazione costiera all'impronta di un piede[3], mentre i Latini la identificavano con il nome di Sardinia. In una stele in pietra risalente all'VIII / IX secolo a.C. ritrovata nell'odierna Pula, città corrispondente dell'antica Nora, appare scritto in fenicio la parola b-šrdn che significa in Sardegna, a testimonianza che tale toponimo era già presente sull'Isola all'arrivo dei mercanti fenici. La stele di Nora rappresenta il più antico documento scritto della storia occidentale e secondo gli studiosi costituisce un dato linguistico riguardante la Sardegna in Sardegna, confermando che l'origine del toponimo è da attribuire agli Shardana, una popolazione di navigatori-guerrieri identificata con le genti sardo-nuragiche.

Per estensione costituisce la seconda isola italiana e dell'intero Mediterraneo (23.821 km²) nonché la terza regione italiana, avendo una superficie complessiva di 24.090 km². La lunghezza tra i suoi punti più estremi (Punta Falcone a nord e Capo Teulada a sud) è di 270 km, mentre 145 sono i km di larghezza (da Capo dell'Argentiera a ovest, a Capo Comino ad est). Gli abitanti sono 1,68 milioni, per una densità demografica di 69 abitanti per km². Dista 187 km dalle coste della Penisola, dalla quale è separata dal Mar Tirreno, mentre il Canale di Sardegna la divide dalle coste tunisine che si trovano 184 km più a sud. A nord, per 11 km, le bocche di Bonifacio la separano dalla Corsica e il Mar di Sardegna, a ovest, dalla Penisola iberica e dalle isole Baleari. Si situa tra il 41º ed il 39º parallelo, mentre il 40º la divide praticamente quasi a metà.

Più dell'80% del territorio è montuoso e collinare; per il 67,9% è formato da colline e da altopiani rocciosi (per 16.352 km²). Alcuni di questi altopiani sono molto caratteristici e vengono chiamati giare o gollei se granitici o basaltici, tacchi o tonneri se in arenaria o calcarei. L'altimetria media è di 334 m s.l.m. Le montagne sono il 13,6% del territorio (4.451 km²) e sono formate da rocce molto antiche e livellate dal lento e continuo processo di erosione. Culminano nella parte centrale dell'Isola con Punta La Marmora, a 1.834 m s.l.m, nel Massiccio del Gennargentu[5]. Da nord, si distinguono i Monti di Limbara (1.362 m), i Monti di Alà (1.090 m), il Monte Rasu (1.259 m), il Monte Albo (1.127 m) e il Supramonte con il Monte Corràsi di Oliena (1.463 m). Sotto il Gennargentu ci sono i tacchi d'Ogliastra con Punta Seccu alta 1000 mt in territorio di Ulassai. A sud il Monte Linas (1.236 m) e i Monti dell'Iglesiente che digradano verso il mare con minori altitudini.

Le zone pianeggianti occupano il 18,5% del territorio (per 3.287 km²); la pianura più estesa è il Campidano che separa i rilievi centro settentrionali dai monti dell'Iglesiente, mentre la piana della Nurra si trova nella parte nord-occidentale tra le città di Sassari, Alghero e Porto Torres. I fiumi hanno prevalentemente carattere torrentizio. I più importanti sono il Tirso, il Flumendosa, il Coghinas, il Cedrino, il Temo, il Flumini Mannu. I maggiori sono sbarrati da imponenti dighe che formano ampi laghi artificiali utilizzati principalmente per irrigare i campi, tra questi il bacino del lago Omodeo, il più vasto d'Italia. Seguono poi il bacino del Flumendosa, del Coghinas, del Posada. L'unico lago naturale è il lago di Baratz situato a nord di Alghero.

Le coste si articolano nei golfi dell'Asinara a settentrione, di Orosei a oriente, di Cagliari a meridione e di Alghero e Oristano a occidente. Per complessivi 1.897 km, sono alte, rocciose e con piccole insenature che a nord-est diventano profonde e s'incuneano nelle valli (rias)[7]. Litorali bassi e sabbiosi, talvolta paludosi si trovano nelle zone meridionali e occidentali: sono gli stagni costieri, zone umide importanti dal punto di vista ecologico. Molte isole ed isolette la circondano e tra queste la più grande è l'isola di Sant'Antioco (109 km²), seguono poi l'isola dell'Asinara (51 km²), l'isola di San Pietro (50 km²), l'isola della Maddalena (20 km²), Caprera (15 km²).

La Sardegna è suddivisa in regioni storiche che derivano direttamente, sia nella denominazione che nell'estensione, dai distretti amministrativi, giudiziari ed elettorali dei regni giudicali, le curatorie (in sardo curadorias o partes) che probabilmente ricalcavano una suddivisione territoriale ben più antica operata dalle tribù nuragiche[9]. Alcune denominazioni non sono più in uso, mentre altre hanno resistito dal Medioevo fino ad oggi e sono ancora correntemente utilizzate. Ecco quelle più conosciute: Anglona, Barbagia, Barigadu, Baronie, Campidano, Logudoro, Gallura, Goceano, Mandrolisai, Marghine, Marmilla, Meilogu, Monteacuto, Montiferru, Nurra, Ogliastra, Planargia, Quirra, Romangia, Sarcidano, Sarrabus-Gerrei, Sulcis Iglesiente, Trexenta.

 

Font : Wikipedia

 

www.youtube.com/watch?v=l_ncG0-vl2M

 

www.youtube.com/watch?v=LfVJ9gvbWxQ

Chimi Lhakhang, in Western Bhutan, is known to the English speaking world as The Fertility Temple It is a Buddhist monastery, in the Punakha District of Bhutan, built at the top of a hill. The temple was built over half a millennium ago by Ngawang Choegyel, the 14th Drukpa hierarch. The stupa, meditation hall, was constructed by the “Divine Madman,” the eccentric Yogi and saint Drukpa Kunley, who blessed the entire grounds. The monastery is renowned throughout Bhutan as a fertility inducing magnet, pledging that all who wish to conceive will find guidance at the temple. Thousands pilgrimage to The Fertility Temple in the hopes of having a child, as well as receiving a wang, blessing, from the saint with the ‘magic thunderbolt of wisdom.’ Couples with new-borns often visit the temple so that a local lama, Buddhist teacher, can bestow a resounding forename on the child, and travellers can approach lamas for their unique Bhutanese name and special meaning. Chimi Lhakhang is full of myth and folklore because of its saint, Drukpa Kunley. He preached Buddhism is an unconventional manner, by way of song, comedy, and shocking sensual connotations. Legend has it that the Yogi buried a dog-like demoness under the earth, shaped in the female form, that now stands under the Stupa floor. He actively encouraged phallus symbols to be used throughout the design of the temple in paintings and carvings. To this day, the monastery safeguards the original wooden phallus symbol, embedded with a silver handle, from Tibet, that is used to bless visitors and pilgrims.

Here’s my moc, inspired by the Hierophant card. Below there’s some info on the moc, and a micro bit of lore + Inspirations

 

Info:

The vortex below the is part of a function, as turning one of the dimensions disks turns all of them. To make this feel more disconnected from the person activating the function, I built a crank, which can be installed below the vortex, increasing the overall height. That increased height makes the model take longer to pose, and looks odd, so I leave it off most of the time. The model is not in jeopardy of toppling over though. Anyhow, there’s a video of this function, but it pretty much only shows the vortex, given I didn’t have a stand for my phone.

 

Lore + Inspirations:

The model pastiches many hierophant cards, which inspire how the robes were designed, plus the hat and staff. I also took some minor inspiration from “Hierophant Green”, in the eyes, and it was the jumping off point which led to the vortex. I felt that general connotations of water (wisdom, intuition and in a religious sense) were very appropriate for the card of tradition, or a giver of advice and knowledge (And the card’s own religious connections). I then worked out a backstory to tie the loose ideas together, given we needed to take inspiration, and not directly recreate a Tarot card (I think).

 

Within the world of this moc, the Hierophant is a myth, searched for only by the most desperate. They are believed reside in a lake, atop a mountain, though which mountain is unknown. The truth is the Hierophant can appear through any body of water, or through either of their 2 pillars (one pictured), which are located in large cities, though have been abandoned for some time. The common belief is that the Hierophant abandoned the cities that moved on from the old laws and ideals that once guided them, though some believe it was banished. The Hierophant can also manipulate water to it’s will, having it flow through their staff and upper body, and then dispensing it through their hands, allowing them faster travel

The painting shows a woman holding a distaff in her left hand. She pulls out the fibres to the spun into thread by rotation of the spindle and whorl dangling bellow. She is depicted in a long sleeved, dotted chiton, a bordered himation, and sandals, with earrings, bracelets, and hair wound into a ball on the neck and fastened with a fillet.

To right of the distaff, in dark brown, an inscription says: HEΠAIΣ KAΛΕ, ή παΐς καλή, The girl is beautiful

(source British Museum WEB Site)

 

Kalos inscriptions are love inscriptions that reflect, primarily, male homosexuality in Athenian life. They name a young man and praise him as «καλος». Which translates as handsome or beautiful but, in this context, carries with it an erotic connotation – in a word, sexy.

 

The are kale inscriptions for women, «καλή», but these are outnumbered by kalos inscriptions more than twenty to one. Far less is known about the women called kale, but some at least were prostitutes.

 

Source: A.L. Clark et alt., «Understanding Greek Vases», Getty Pubblicatons

 

CARC/CAVI @ www.beazley.ox.ac.uk

 

Attic white-ground oinochoe;

Attributed to the Brygos Painter, 490 – 470 BC;

From Locri, Calabria;

London, The British Museum

 

"Amaryllis belladonna was introduced into cultivation at the beginning of the eighteenth century. It reproduces slowly by either bulb division or seeds and has gradually naturalized from plantings in urban and suburban areas throughout the lower elevations and coastal areas in much of the West Coast of the US since these environments mimic their native South African habitat. Hardiness zones 6–8. It is also naturalized in Australia."

 

"There is an Amaryllis belladonna hybrid which was bred in the 1800s in Australia. No one knows the exact species it was crossed with to produce color variations of white, cream, peach, magenta and nearly red hues. The hybrids were crossed back onto the original Amaryllis belladonna and with each other to produce naturally seed-bearing crosses that come in a very wide range of flower sizes, shapes, stem heights and intensities of pink. Pure white varieties with bright green stems were bred as well. The hybrids are quite distinct in that the many shades of pink also have stripes, veining, darkened edges, white centers and light-yellow centers, also setting them apart from the original light pink. In addition, the hybrids often produce flowers in a fuller circle rather than the "side-facing" habit of the "old-fashioned" pink. The hybrids are able to adapt to year-round watering and fertilization but can also tolerate completely dry summer conditions if need be."

 

"A. belladonna has gained the Royal Horticultural Society's Award of Garden Merit." (Wikipedia)

 

Red Amarillis Flower, the Meaning, Symbolism, & Spiritual Significance. (Written by Foliage Friend)

 

"Some of the content shared in this post is derived from myth, folklore, ancient traditions & legends. The information here should not be considered life or medical advice. Do not consume, expose animals or handle any flowers or plants based on the content of this post."

 

“The red amaryllis flower is a stunningly beautiful flower that has a rich and complex symbolism and spiritual significance. In this article, we will dive deep into the spiritual meaning of these flowers, their symbolism in literature and art, what they represent in dreams, and the legends, folklore, and mythology associated with them. We will also explore how seeing red amaryllis flowers can impact you spiritually, what they mean in numerology and astrology, and whether they are considered lucky.”

 

“The red amaryllis flower holds a powerful spiritual meaning. It is associated with love, passion, and creativity. The deep red color of these flowers symbolizes the intensity of emotions and the fire of the spirit. They are also a potent symbol of transformation, growth, and renewal, and are often used in spiritual rituals and ceremonies to invoke these energies.”

 

“In addition to their spiritual symbolism, red amaryllis flowers have a rich cultural history. In Greek mythology, the amaryllis flower was said to have sprung from the blood of a love-struck shepherd who pierced his heart with an arrow. This legend has contributed to the flower’s association with love and passion.”

 

“Red amaryllis flowers are also popular in the world of gardening and horticulture. They are known for their striking beauty and are often used in floral arrangements and as decorative plants. In fact, the amaryllis is one of the most popular flowers grown indoors during the winter months, as it can bloom for several weeks and add a touch of color to any space.”

 

“In literature and art, red amaryllis flowers are often used to symbolize beauty, strength, and elegance. They are a common motif in poetry, where they are used to evoke powerful emotions and a sense of longing. In paintings, they are often depicted as a dramatic and breathtaking centerpiece, symbolizing the radiance and beauty of nature.”

 

“According to Greek mythology, the amaryllis flower is said to have originated from a love story between a shepherd and a nymph. The shepherd, named Amaryllis, was deeply in love with the nymph, but she did not return his affections. In an attempt to win her over, he pierced his heart with a golden arrow and then walked to her doorstep every day for a month, leaving a trail of blood behind him. On the thirtieth day, a beautiful red flower bloomed where his blood had fallen, and he presented it to the nymph as a symbol of his undying love. Thus, the red amaryllis flower also represents passionate love and devotion.”

 

“When you dream of red amaryllis flowers, they may represent your deepest desires and passions. They are also a symbol of transformation, growth, and creative energy. Seeing these flowers in your dreams may be a sign that you are ready to embark on a new journey or pursue a new project or passion.”

 

“Furthermore, red amaryllis flowers are often associated with love and romance. If you dream of these flowers, it may be a sign that you are ready to open your heart to new possibilities in your love life. Alternatively, it could also mean that you are experiencing a deep connection with someone special in your life.”

 

“These flowers have a long and rich history in legends, folklore, and mythology. In Greek mythology, the amaryllis flower is said to have sprung from the blood of Adonis, the lover of Aphrodite. In Christian tradition, these flowers symbolize the strength and beauty of the Virgin Mary. In Celtic mythology, the amaryllis flower represents the fiery energy of the sun.”

 

“In addition to these myths and legends, red amaryllis flowers have also been associated with love and passion. In Victorian times, giving someone a red amaryllis was seen as a declaration of love. The flower’s bold and striking appearance was thought to represent the intensity of the giver’s feelings.”

 

“Red amaryllis flowers are also known for their medicinal properties. In traditional Chinese medicine, the bulbs of the amaryllis plant are used to treat respiratory problems, such as coughs and bronchitis. The plant is also believed to have anti-inflammatory and anti-tumor properties.”

 

“Seeing red amaryllis flowers can have a powerful impact on you spiritually. They are a potent symbol of love, passion, and creative energy and can help you connect with these energies on a deep level. They can also help you tap into your own inner strength and beauty, helping you to grow and transform on a spiritual level.”

 

“Red amaryllis flowers are also associated with the root chakra, which is located at the base of the spine and represents our foundation and sense of security. By meditating on or simply admiring these flowers, you can activate and balance your root chakra, promoting feelings of stability and grounding. This can be especially beneficial during times of stress or uncertainty.”

 

“In numerology, red amaryllis flowers are associated with the number 6. This number is considered to be a symbol of harmony, balance, and energy. It represents the creative energy of the universe and the power of manifestation. It is also associated with the heart chakra, which is the center of love and compassion.”

 

“The number 6 is also believed to bring a sense of stability and responsibility. It is often associated with family, home, and community. Red amaryllis flowers can be used to enhance these aspects of life and bring a sense of grounding and connection to those around you.”

 

“Additionally, the color red is often associated with passion and desire, making red amaryllis flowers a great gift for a romantic partner or to enhance feelings of love and intimacy in a relationship.”

 

“In astrology, red amaryllis flowers are associated with the sign of Aries. This sign is known for its fiery and passionate energy, and its ability to bring about change and transformation. The red amaryllis flower is a symbol of these qualities and can help you connect with the powerful energies of this sign.”

 

“They are often used in love spells, rituals and are believed to enhance passion and desire or can be used to attract a new lover or strengthen an existing relationship.”

 

“In some cultures, red amaryllis flowers are also associated with Christmas and the holiday season. They are often used in festive decorations and symbolize love, beauty, and prosperity.”

 

“Yes, in many cultures, the red amaryllis flower is considered to be a lucky flower. It is said to bring good luck and prosperity and is often used in rituals and ceremonies to invite these energies into one’s life. It is also a popular gift during the holiday season, as it symbolizes love, warmth, and friendship.”

 

“Aside from its lucky connotations, the red amaryllis flower is also known for its medicinal properties. It contains a compound called lycorine, which has been found to have anti-cancer and anti-inflammatory effects. Additionally, the flower has been used in traditional medicine to treat respiratory illnesses and skin conditions.”

 

“In conclusion, the red amaryllis flower holds a rich and complex symbolism and spiritual significance. These flowers represent love, passion, creativity, transformation, growth, and renewal. They are a powerful symbol of connection to the universe and can help you tap into your own inner strength and beauty. Whether you see them in your dreams, in literature and art, or in nature, the red amaryllis flower is a potent reminder of the power of the spirit.”

 

I wanted to create a juxtaposition in this photo, between the lights and the contorted monster-like being. I don't know if I was trying to portray a loss of innocence, because of the childish connotations associated with fairy lights and the way they're restricting/harming the person, or the stress of growing up.

 

Either way, I like the multiple limbs.

The commonly used term "Lock-down" or "Locked-down" during the current CV19 situation has to be a misnomer in the light of often overbearing police enforcement being applied, with fines and cautions issued to those who stray too far from home, away from home for more than one hour per day, or who meet with others not already living in the same household.

Therefore "Lock-up" would probably be a more accurate term with its connotations of punitive law enforcement.

 

Certainly understandable if COVID19 is the rampant killer disease that the Liberal media are keen to portray and from which since disgraced Prof. Neil Ferguson predicted 500,000 direct UK deaths and who advised social distancing when the only three diseases known to be airborne are Smallpox, TB and Ebola.

 

However so far, since March 2020, UK mortality rates from all causes including "with CV19" are not exceeding the past 10-year average statistics bandwidth for this time of year.

In Japan, with a population of twice that of the UK at 126million and with no lockdown or social distancing, has recorded less than 1000 cv19 deaths.

 

Something doesn't add up and that something is the UK figures. #doctored

 

In the words of Dr Fauci, who along with Bill Gates is a main player involved the SARS-COV2 origin and stated in a medical publication aimed at doctors earlier this year, it's a "normal flu" with, as in any average flu season, "a mortality rate of c. 0.1% "

It's a follow-up mandatory vaccine with live animal viral content and "second cv19 wave" together that could trigger Cydokine storms within peoples' immune systems thereby realizing the grim death predictions, according to virologist Judy Mikovits

   

Vicksburg, Mississippi (est. 1825, pop. 23,542) • Facebook • MS Delta • The Town & the Battle —NY Times

 

• Jefferson Finis Davis (1808-1889) • born at Fairview, Kentucky, 8 mos. before Abraham Lincoln was born 125 mi. away at Hodgenville, KY • last of 10 children in family • named after Thomas Jefferson

 

• Davis's father, Samuel Emory Davis, served in the Continental Army during the American Revolutionary War • family moved to Wilkinson Co., Mississippi, 1812 • enrolled in Catholic school of Saint Thomas at St. Rose Priory, Kentucky 1816 • attended college at age ten • enrolled at Transylvania University, 1821 • U.S. Military Academy cadet, graduated 23rd of 34 in the class of 1828 • commissioned as second lieutenant in the U.S. Army, 1st Infantry Reg.

 

• served under future U.S. president Col. Zachary Taylor • at the conclusion of the Black Hawk War, assigned to escort American Indian war leader Black Hawk to prison, 1832 • in his autobiography, the chief stated that Davis had treated him "with much kindness" —Autobiography of Ma-ka-tai-me-she-kia-kiak (Black Hawk)

 

• in June, 1835, having resigned his commission, Davis married Col. Taylor’s daughter, Sarah Knox "Knoxie" Taylor • 3 mos. after the wedding, she died of malaria

 

• developed Brierfield Plantation at Davis Bend, MS • was situated beside his brother Joseph's Hurricane Plantation • by 1860 he owned 113 slaves [slave quarters photo] • adopted his brother's trial by peers self-government system, used to adjudicate disputes & offenses • this was atypical of American slaveholders • the plantation also had a resident black preacher, "Uncle Bob," a slave unsuited for field work yet a favorite of his master: "He was as free from guile and as truthful a man as I ever knew." —Jeffn. Davis

 

• in 1845 Davis married 18 yr. old Varina Banks Howell (1826-1906), granddaughter of New Jersey Governor Richard Howell & Kezia Burr Howell, who was related to both theologian Jonathan Edwards & Aaron Burr, 3rd Vice President of the U.S. • educated at her home in Natchez, MS & at Madame Grelaud's French School in Philadelphia • hometown friend, Sarah Ellis, was a classmate

 

• Varina soon learned 2 things about her new husband: 1) he was a traditionalist regarding gender roles & expected her to comply with his wishes, and 2) he loved his late wife Knoxie more than he loved her (their honeymoon included a visit to Knoxie's grave) • nevertheless, Varina enjoyed the privilege & affluence of life as Mrs. Jefferson Davis —Encyclopedia Virginia

 

• “He never had with soldiers, children or negroes any difficulty to impress hiself upon their hearts.” —Varina Davis • his kindness was occasionally misinterpreted: one of Davis's slaves told Varina that after his 1st wife died she prepared dinner for him, but the meal didn't suit his taste • cheerfully declining, his lighthearted attempt to spare her feelings offended her: "Master did me mighty mean dat time; he orter cussed me, but it was mean to make fun of me."

 

• though known as a prickly personality with bouts of depression, Davis's courteous treatment of black people impressed: "I got a lesson in the treatment of negroes when I was a young man returning South from Harvard. I stopped in Washington and called on Jefferson Davis... We walked down Pennsylvania Avenue. Many negroes bowed to Mr. Davis and he returned the bow. He was a very polite man. I finally said to him that I thought he must have a good many friends among the negroes. He replied, 'I cannot allow any negro to outdo me in courtesy.'" —R.W. Milsaps in "Jefferson Davis, the Negroes and the Negro Problem," by Walter L. Fleming

 

• the couple had 6 children, only one of whom bore offspring & lived a full life span • their youngest child, Varina Anne “Winnie” Davis (1864-1898), was born in the Confederate White House & later gained fame as the “Daughter of the Confederacy” [postcard]

 

• in 1846 at age 38, Davis resigned from his MS house seat to lead the Mississippi Rifles in the Mexican-American War • at the Battle of Monterrey, 1847, led a successful charge on the La Tenería fort • fought bravely at the Battle of Buena Vista & was shot in the foot • declined both a federal commission as brig. gen. & command of a militia brigade, arguing that the Constitution gives the power of appointing militia officers to the states, not the federal govt.

 

• appointed to U.S. Senate, 1848 • appointed Secty. of War by U.S. Pres. Franklin Pierce, 1853 • modernized the army • re-entered the Senate in 1857, but following Mississippi's Jan., 1861 secession from the union, tendered his resignation & delivered a Farewell Address:

 

"... “we are about to be deprived in the Union of the rights which our fathers bequeathed to us.”

 

"I hope … for peaceful relations with you, though we must part. They may be mutually beneficial to us in the future, as they have been in the past, if you so will it. The reverse may bring disaster on every portion of the country."

 

• the South's secession from the U.S.A. came as no surprise; in fact a few areas, both south & north had already flirted with it • to many Southerners, Lincoln's ascent to the U.S. Presidency & his promise to end the extension of slavery portended a congress increasingly hostile to the South & ultimately, the death of southern sovereignty, threatening to not only stain the South's honor-shame culture with despised Yankee values, but also eradicate the ancient engine of its economy— legal slavery

 

• although abolitionism had been gaining traction in the U.S. & Britain since the 17th c., in the South the common perception of human bondage was framed by scientific racism, creating a world view in which white supremacy was conventional wisdom affirmed by consonant bits of history & scripture, i.e., it was predictable homo sapiens behavior, ideology serving self-interest, tribal loyalty muting conscience, save for the rare radicals north & south who believed all races to be equally evolved, dismissing the long-held conceit later known as the White Man's Burden

 

"My own convictions as to negro slavery are strong. It has its evils and abuses... We recognize the negro as God and God's Book and God's Laws, in nature, tell us to recognize him - our inferior, fitted expressly for servitude... You cannot transform the negro into anything one-tenth as useful or as good as what slavery enables them to be." —Jeffn. Davis

 

"[Slavery] was established by decree of Almighty God... it is sanctioned in the Bible, in both Testaments, from Genesis to Revelation... it has existed in all ages, has been found among the people of the highest civilization, and in nations of the highest proficiency in the arts." —Jeffn. Davis

 

• though Abraham Lincoln opposed slavery, his antebellum view of white supremacy was similar to that of Davis:

 

“I am not, nor ever have been, in favor of bringing about in any way the social and political equality of the white and black races … I am not nor ever have been in favor of making voters or jurors of Negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the white and black races which I believe will forever forbid the two races from living together on terms of social and political equality. And inasmuch as they cannot so live, while they do remain together there must be a position of superior and inferior, and I as much as any other man am in favor of having the superior position assigned to the white race.” —Abraham Lincoln, 4th Debate, Charleston, IL, 18 Sep 1858

 

• Davis was appointed Major General of the Army of Mississippi, then elected provisional President of the Confederate States of America by acclamation • inaugurated 18 Feb, 1861 • appointed General Robert E. Lee to command the Army of Northern Virginia

 

"All we ask is to be let alone." —Jeffn. Davis

 

• the choice of a relatively moderate* President —Davis— over ardent secessionist Fire-Eaters, suggests a general desire for peaceful coexistence with the North, a reasonable choice (if available) given the Union's overwhelming advantages in population, weapons, transportation & industrial capacity

 

*apparently Davis's moderate outlook did not include abolitionists; to make a point, he once suggested that the use of lynch law might be an appropriate way to deal with them

 

• Davis's desire to avoid war notwithstanding, Lincoln — determined to preserve the Union — forced the Confederates to make a choice by dispatching ships to resupply Fort Sumter, which South Carolina viewed as a violation of its sovereignty

 

• neither side wanted to be perceived as the aggressor but Lincoln's strategy left the South little choice • hoping for recognition & support from sympathetic European powers, Davis & all but one member of his cabinet chose to defend the legitimacy of the Confederacy by force of arms • Secty. Of State, Robert Toombs, dissented:

 

"Mr. President, at this time it is suicide, murder, and will lose us every friend at the North. You will wantonly strike a hornet's nest which extends from mountain to ocean, and legions now quiet will swarm out and sting us to death. It is unnecessary; it puts us in the wrong; it is fatal." • hostilities at Ft. Sumter began 12 April, 1861

 

• Varina Davis Howell became the Confederacy’s first (& only) First Lady • she staunchly defended her husband during the war • was pro-slavery & quietly pro-Union, retaining her friendships with the spouses of key figures in the Lincoln administration • indicative of her popularity, Confederate founders of Virginia City, MT, named their town Varina before a Unionist judge renamed it Virginia

 

• Varina's "very dark" complexion [photo] inspired members of Richmond's elite to describe her as a "squaw", a term that among mid-19th century whites had not only racial but also sexual connotations • she was also criticized for addressing her husband by his first name

 

• in his journal, Confederate Lt. James Malbone wrote that she was "dark complected" & had "very very brown skin, dark eyes" & "high cheek bones, wide mouth." • while some historians have speculated that Varina was a Quadroon, research has thus far failed to produce conclusive evidence of African ancestry -First Lady of the Confederacy: Varina Davis's Civil War, by Joan E. Cashin

 

• in Feb., 1864, Varina saw an octaroon boy being beaten by a black woman • she interceded & brought the boy home to the Confederate White House • he identified himself as Jim Limber • Varina gave him clothes belonging to their son, Joe • arranged for his freedom • may have adopted him • he came to be known as Jim Limber Davis • 3 mos. later the First Family's five-year-old son, Jefferson Davis, Jr., died after a 3-story plunge from a balcony, which the President ordered torn down the following day

 

• drawing on his West Point training, the battle-hardened president took personal charge of Confederate war plans, appointing generals and issuing orders • was unable to find a strategy to defeat the overwhelmingly superior Union force • diplomatic initiatives failed to gain recognition from any foreign country, although he was able to secure desperately needed arms from Britain • he had no answer, however, for the collapsing Confederate economy

 

• on 27 March, 1865, Varina, Jim & the Davis children fled Richmond to avoid a Union Army assault • on 10 April, the day after Confederate Gen. Robt. E. Lee's surrender to Union Gen. U. S. Grant, Jefferson Davis followed with a cadre of advisors, intending to join up w/Gen. Kirby Smith in Texas to wage guerilla warfare against Union occupation troops • with a $100K bounty on his head, he reunited with his family, 7 May

 

• on 10 May, encamped near Irwinville, GA, the group was awakened by gunfire • Varina urged her husband to escape • he accidentally (or intentionally) threw on his wife's raglan, which could pass for a man's coat • Varina threw her shawl over his head & sent her female servant with a bucket to walk w/Davis as if they were fetching water

 

• according to Union Col. Benjamin D. Pritchard, who was entering the encampment at the time, a woman loudly called after them, “Bring me a bucket of water — quick! We want to wash our faces.” and then, as if to a sentry, “Let my old woman-servant pass and bring us a bucket of water — we want to get up and dress ourselves.” • the Union soldiers saw through the ruse, captured Davis & arrested him as a suspect in the 15 April assassination of Abraham Lincoln —New York Times, 22 Nov, 1873

 

• U.S. Secty. of War Edwin Stanton was notified of the capture • was told that Davis had tried to escape disguised as a woman • immediately issued orders to have the wardrobe delivered to him • not content to wait for the evidence, he mocked up a mannequin wearing the presumed female garments & invited the press in for a photo op —The Confederate Image by Mark E. Neely Jr.

 

• though the Confederacy had been defeated, its infrastructure obliterated & its currency worthless, for many in the North, closure demanded further revenge • the press obliged with countless schadenfreude-inducing caricatures of Davis's capture, such as The Head of the Confederacy on a New Base & A Wolf in Sheep's Clothing, all depicting Davis as a cowardly, cross-dressed villian • the gleeful mocking offered respite from the wartime anger expressed in various images of the Confederate President hanging from a gallows, which were published throughout the war

 

• songs about the incident were written, e.g., Jeff in Petticoats • caricaturists continued to vie for the most emasculating possible portrayal of Davis in drag, & P.T. Barnum installed a waxwork tableau of the scene at his American Museum

 

• in 1861, a southern political cartoonist had similarly exploited the alleged Baltimore Plot to assassinate Pres. Lincoln • en route to Washington, the president was heavily guarded & apparently wearing a disguise as his train passed through Baltimore unannounced & without incident • nevertheless, German immigrant Adalbert Volck (1828-1912) couldn't resist

 

• when Stanton finally received Davis's now notorious "female disguise," instead of the "hoopskirt, sunbonnet and calico wrapper" described in the press he saw this • he jotted down "Shawl, waterproof and spurs worn by Jeff. Davis on the day of his capture, May 10, 1865" • stashed the evidence at the War Dept., not to be seen again until 1945, allowing the myth of the cowardly Confederate President to continue • President in Petticoats —ICP Museum • though the mocking hurt Davis deeply, he chose not to address it publicly

 

• "I have long since ceased to combat falsehood... borne upon the wings of hate and vilification." —Jeffn. Davis

 

• Davis was transported to Fort Monroe, VA, aka "Freedom Fortress for having remained under Union control throughout the war & freeing every slave that passed though its gates • imprisoned there for ~2 yrs. • indicted for treason • maintained he hadn't committed treason because his state had legally seceded, therefore he was no longer a U.S. citizen • amid fears that a trial might validate the constitutionality of secession, President Andrew Johnson pardoned former Confederates from the crime of treason

 

Fortress Monroe, Virginia, August 21, 1865

 

My Dear Wife,

…To morrow it will be three months since we were suddenly and unexpectedly separated... I sought permission to write to you that I might make some suggestions as to your movements and as to domestic arrangements… It is to be inferred that you have decided and I think wisely not to return to our old home, at least in the present disturbed condition of society. Thus you have the world before you but not where to chose, as the loss of our property will require the selection to be, with a view to subsistence.

 

Should I regain my liberty before our "people" have become vagrant there are many of them whose labor I could direct so as to make it not wholly unprofitable. Their good faith under many trials, and the mutual affection between them and myself make me always solicitous for their welfare and probably keeps them expectant of my coming. Should my fate be not to return to that country you can best be advised by Brother Jos. as to what and how it should be attempted, if any thing may be done. Always understand however that I do not mean that you should attempt in person to do any thing in the matter. I often think of “old Uncle Bob” and always with painful anxiety. If Sam has rejoined him he will do all in his power for the old man’s comfort and safety.

 

…If my dear Margaret is with you give to her my tenderest love, she always appears to me associated with little Winnie. Kiss the Baby for me, may her sunny face never be clouded, though dark the morning of her life has been.

 

My dear Wife, equally the centre of my love and confidence, remember how good the Lord has always been to me, how often he has wonderfully preserved me, and put thy trust in Him.

 

Ever affectionately your Husband

Jeffn. Davis

 

• in May, 1866, Varina visited U.S. Pres. Andrew Johnson in Washington to request better care for her husband, then took up permanent residence at Ft. Monroe • on 13 May, 1867, $100K bail bond for Davis posted & accepted, signed by Cornelius Vanderbilt, Horace Greeley, & radical abolitionist Gerrit Smith, who had helped fund John Brown in 1859 but believed that the North bore some responsibility for slavery • Davis was released • The Pardon of Jefferson Davis and the 14th Amendment —Constitution Daily • Varina Davis - Refugee, The American Civil War Museum

 

“It has been said that I should apply to the United States for a pardon, but repentance must precede the right of pardon, and I have not repented.” —Jeffn. Davis, 1881

 

• postwar, the Davis family suffered from financial difficulties • moved to the Peabody Hotel, Memphis [photo] • Davis was elected president of Carolina Life Insurance Co. @ $12K/yr. • company went bankrupt during the Panic of 1873 • attempted to revive Brierfield Plantation with little success • Joseph Davis eventually sold his Davis Bend plantation to his former slave, Ben Montgomery (1819-1877), an inventor & planter whose cotton won the $500 1st place prize at the 1870 St. Louis Fair

 

• Ben's son, Isaiah T. Montgomery [photo] founded the town of Mound Bayou, MS • "...I am willing that the Negro should be disfranchised because he is ignorant, but I am not willing that he should be disfranchised because he is Black. And if intelligence is to be made a test of suffrage I insist that the White man shall submit to the same requirements that are imposed upon the Black man." — Isaiah T. Montgomery Tells His Own Story• Montgomery & Sons (W.T. Montgomery & Co.) mercantile store [photo]

 

• Varina’s old friend & Philadelphia classmate, Sarah Ellis Dorsey offered the Davises a cottage at Bouvoir, her gulf front Biloxi, MS estate • rumors of a Dorsey/Jeff Davis affair persisted

 

• diagnosed with terminal cancer, Dorsey bequeathed Beauvoir to Davis • while residing there, he wrote The Rise and Fall of the Confederate Government, published in 1881 • Sarah Anne Ellis Dorsey: A Woman of Uncommon Mind —Mississippi History Now

 

• the family lived at Beauvoir throughout the 1880s • in spite of abundant evidence to the contrary, Davis still claimed that southern planters had treated slaves humanely & he continued to believe in the virtue of the South’s “Lost Cause” even as Varina moved past it

 

• Winnie rejoined her family after completing studies in Germany & France • became a favorite of Confederate veterans • attended reunions w/her father • at Beauvoir, she celebrated her 18th birthday with her family & Oscar Wilde • Davis's summation of the evening: "I didn't like the man." —Winnie Davis, Oscar Wilde and Nineteenth Century Celebrity

 

• Winnie's engagement to Syracuse, NY patent attorney Alfred Wilkinson caused a public furor thorughout the South • Wilkinson was not only a Yankee but also the grandson of abolitionist Samuel Joseph May • though Jefferson & Varina gave half-hearted blessings to an eventual marriage, the couple's 1890 engagement didn't last long • neither Winnie nor Fred ever married • Winnie Davis: Daughter of the Lost Cause by Heath Hardage Lee • Winnie Davis's "Italian Journal"

 

• Davis remained at Beauvoir until his death in 1889 • Varina was said to have been too grieved to consider a burial site • he was temporarily interred at Metairie Cemetery, New Orleans after a grand funeral procession through a crowd estimated at 200,000 lining the streets of New Orleans [photo] • Varina later chose Hollywood Cemetery in Richmond as the President of the Confederacy's final resting place

 

• on 28 May, 1893, a funeral train, arranged by Varina, departed with Davis's remains, his 2 surviving daughters, a number of dignitaries & a military escort commanded by Gen. Stephen D. Lee • also on the train was Davis's former slave, "Uncle Bob" Brown, who was reported to have "wept uncontrollably" at the sight of flowers laid by children beside the tracks at Beauvoir • Varina awaited the cortège in Richmond where a crowd of ~75,000 lined the streets when the train arrived • Jefferson Davis was laid to rest with taps & a 21 gun salute

 

• his American citizenship was restored by Congress, 1978 • in signing the law, President Jimmy Carter called it “the last act of reconciliation in the Civil War” • photo: 3 Davis generations at Beauvoir

 

• in 1889, Varina and Winnie moved to New York to pursue writing careers • lived in various residential hotels, finally settling in the Gerrard Hotel • Varina wrote articles for Joseph Pulitzer’s newspaper, the New York World • Pulitzer, a Jewish immigrant from Hungary, was married to Jefferson Davis’s cousin, Kate Davis

 

• in her articles, Varina advocated reconciliation between the North & South (as had her husband) • shocked many fellow southerners when she declared it God’s will that the North won the war • formed a friendship with another former First Lady, Ulysses S. Grant’s widow, Julia, whose southern acculturation (both born to slaveholding families) provided the two with much common ground while living in Manhattan • The Two Julias —New York Times • Christmas in the Confederate White House by Varina Davis • the published novels of Varina Anne Jefferson Davis

 

• in Atlanta, July 1898, Winnie became ill following an appearance in pouring rain at a Confederate Vet Reunion • travelled by train to Narragansett Pier, Rhode Island • joined her mother at the Rockingham Hotel, where they summered every year • Winnie's cold was followed by pneumonia • she died 18 Sep, age 34 • Varina, devastated, never recovered

 

• on 16 Oct, 1906, the annivarsary of the deaths of her sons William & Jeff in 1872 & 1878, Varina died of pneumonia at the Majestic Hotel, NYC • the mayor of New York sent a large contingent of mounted police to accompany the procession to the railroad station alongside members of New York's United Confederate Veterans Camp • General Frederick Grant, son of Julia and President Ulyses Grant, ordered a detachment of federal troops to join the escort, the first time in U.S. history a woman was given this honor

 

• the bronze statue of Pres. Jefferson Davis holding a Confedrate flag and a crumpled piece of paper (Confederate Constitution?) was sculpted by English born American sculptor, Henry Hudson Kitson (1863-1947)

 

• Vicksburg National Military Park preserves the site of the American Civil War Battle of Vicksburg (1863) • the 47-day Union siege ended in the Confederate surrender of the city • victory here & at Port Hudson, LA, gave the Union control of the Mississippi River • park includes 1,325 historic monuments & markers, 20 miles (32 km) of Civil War era trenches & earthworks, 144 cannons & the USS Cairo, a restored gunboat... read on

 

• originally established in 1899 • 5th national military park under the control of the U.S. War Department • ownership transferred to the U.S. Department of the Interior & the National Park Service, 1933 • 8th oldest National Park • Facebook

 

• Vicksburg's State Memorials • the military leaders of the Battle of Vicksburg [photos] • Civil War photos —Pinterest

 

• National Register # 66000100, 1966

Kara Walker (b. 1969) paper installation at the Walker Art Center in Minneapolis. Written near the installation: Since the early 1990s, Kara Walker has developed a daring practice of image-making that is alluring in form and charged in content. Walker uses her signature cut-paper silhouettes, a refined 18th century craft of high society, to render new graphic narratives haunted by sexuality, violence and subjugation. Her room-size murals confront stereotypes to portray, often grotesquely, scenes in which masters and mistresses engage with enslaved men, women, and children to depict a surreal version of the past. "The silhouette says a lot with very little information, but that's also what the stereotype does," the artist has said. "So I saw the silhouette and the stereotype as linked." "Endless Conundrum, An African Anonymous Adventuress" examines the problematic nature of appropriating and exoticizing black identity, culture, and vernacular across time and geographies. Shedding light on the unattributed adoption of African and Oceanic art in the genesis of early 20th-century European modernism, this title phrase "Endless Conundrum" makes a direct reference to Romanian artist Constantin Brancusi, often credited with inventing the terms of modern abstract sculpture, and the zigzag motif of his work "Endless Column," first produced in 1918. In an image at the top of the mural, St. Louis-born African American performer Josephine Baker can be see dancing her way out of a banana skirt, which enthralled Parisian audiences with its "primitive" connotations in the 1920s.

The Hmong (RPA: Hmoob/Moob, IPA: [m̥ɔ̃ŋ]) are an ethnic group from the mountainous regions of China, Vietnam, Laos, and Thailand. Hmong are also one of the sub-groups of the Miao ethnicity (苗族) in southern China. Hmong groups began a gradual southward migration in the 18th century due to political unrest and to find more arable land.

 

During the first and second Indochina Wars, France and the United States recruited thousands of Hmong people in Laos to fight against forces from north and south Vietnam and communist Pathet Lao insurgents, known as the Secret War, during the Vietnam War and the Laotian Civil War. Hundreds of thousands of Hmong refugees fled to Thailand seeking political asylum. Thousands of these refugees have resettled in Western countries since the late 1970s, mostly the United States, but also in Australia, France, French Guiana, Canada, and Argentina. Others have returned to Laos under United Nations-sponsored repatriation programs.

 

SUBCULTURES

Hmong people have their own terms for their subcultural divisions. Hmong Der and Hmong Leng are the terms for two of the largest groups in America and Southeast Asia. In the Romanized Popular Alphabet, developed in the 1950s in Laos, these terms are written Hmoob Dawb (White Hmong) and Moob Leeg/Moob Ntsuab (Blue/Green Mong). The final consonants indicate with which of the eight lexical tones the word is pronounced.

 

White Hmong and Green Hmong speak mutually intelligible dialects of the Hmong language with some differences in pronunciation and vocabulary. One of the most characteristic differences is the use of the voiceless /m̥/ in White Hmong, indicated by a preceding "H" in Romanized Popular Alphabet. Voiceless nasals are not found in the Green Hmong dialect. Hmong groups are often named after the dominant colors or patterns of their traditional clothing, style of head-dress, or the provinces from which they come.

 

VIETNAM

Vietnamese Hmong women continuing to wear 'traditional' clothing tend to source much of their clothing as 'ready to wear' cotton (as opposed to traditional hemp) from markets, though some add embroidery as a personal touch. In SaPa, now with a 'standardised' clothing look, Black Hmong sub-groups have differentiated themselves by adopting different headwear; those with a large comb embedded in their long hair (but without a hat) call themselves Tao, those with a pillbox hat name themselves Giay, and those with a checked headscarf are Yao. For many, such as Flower Hmong, the heavily beaded skirts and jackets are manufactured in China.

 

NOMENCLATURE

In Southeast Asia, Hmong people are referred to by other names, including: Vietnamese: Mèo or H'Mông; Lao: ແມ້ວ (Maew) or ມົ້ງ (Mong); Thai: แม้ว (Maew) or ม้ง (Mong); Burmese: မုံလူမျိုး (mun lu-myo). The xenonym, "Mèo", and variants thereof, are considered highly derogatory by many Hmong people and are infrequently used today outside of Southeast Asia.

 

The Hmong people were also referred to by some European writers as the "Kings of the Jungle," because they used to live in the jungle of Laos. Because the Hmong lived mainly in the highland areas of Southeast Asia and China, the French occupiers of Southeast Asia gave them the name Montagnards or "mountain people", but this should not be confused with the Degar people of Vietnam, who were also referred to as Montagnards.

 

HMONG, MONG AND MIAO

Some non-Chinese Hmong advocate that the term Hmong be used not only for designating their dialect group, but also for the other Miao groups living in China. They generally claim that the word "Miao" or "Meo" is a derogatory term, with connotations of barbarism, that probably should not be used at all. The term was later adapted by Tai-speaking groups in Southeast Asia where it took on especially insulting associations for Hmong people despite its official status.

 

In modern China, the term "Miao" does not carry these negative associations and people of the various sub-groups that constitute this officially recognized nationality freely identify themselves as Miao or Chinese, typically reserving more specific ethnonyms for intra-ethnic communication. During the struggle for political recognition after 1949, it was actually members of these ethnic minorities who campaigned for identification under the umbrella term "Miao"-taking advantage of its familiarity and associations of historical political oppression.

 

Contemporary transnational interactions between Hmong in the West and Miao groups in China, following the 1975 Hmong diaspora, have led to the development of a global Hmong identity that includes linguistically and culturally related minorities in China that previously had no ethnic affiliation. Scholarly and commercial exchanges, increasingly communicated via the Internet, have also resulted in an exchange of terminology, including Hmu and A Hmao people identifying as Hmong and, to a lesser extent, Hmong people accepting the designation "Miao," within the context of China. Such realignments of identity, while largely the concern of economically elite community leaders, reflect a trend towards the interchangeability of the terms "Hmong" and "Miao."

 

HISTORY

The Hmong claim an origin in the Yellow River region of China. According to Ratliff, there is linguistic evidence to suggest that they have occupied the same areas of southern China for at least the past 2,000 years. Evidence from mitochondrial DNA in Hmong-Mien-speaking populations supports the southern origins of maternal lineages even further back in time, although Hmong-speaking populations show more contact with Han than Mien populations. Chinese sources describe that area being inhabited by 'Miao' people, a group with whom Hmong people are often identified.

 

The ancient town of Zhuolu, is considered to be the legendary birthplace of the Miao. Today, a statue of Chi You, widely proclaimed as the first Hmong king, has been erected in the town. The Guoyu book, considers Chi You’s Jui Li tribe to be related to the ancient ancestors of the Hmong, the San Miao people

 

CULTURE

The Hmong culture usually consists of a dominant hierarchy within the family. Males hold dominance over females and thus, a father is considered the head in each household. Courtships take place during the night when a man goes to visit a woman at her house and tries to woo her with sweet-talks through the thin walls of the house where the woman's bedroom may be located. If a man kidnaps an unwilling woman as a bride, she would have to marry him or risk having a tarnished reputation.

 

Today, bridenapping is uncommon because those marriages can end in divorce since women are no longer afraid of a tarnished reputation. During a marriage, the man pays the woman's family for taking away a daughter who is economically essential to her parents. Hmong women retain their own maiden names following marriage, but attends to the ancestors of their husbands. The children they bear take their husbands' clan names. Consequently, the Hmong favour having sons over daughters because sons perpetuate the clan.

 

The Hmong practice shamanism and ancestor worship. Like other animists, they also believe that all things are endowed with spiritual beings and so should be respected.

 

See Anne Fadiman's ethnography: The Spirit Catches You and You Fall Down for more info.

 

Hmong families in Thailand, Vietnam, and Laos practice subsistence agriculture, supplemented by hunting and some foraging. Although they have chickens, pigs and cows, the traditional staple of the Hmong consists mostly of vegetable dishes and rice. Domestic animals are highly valued and killed for consumption only during special events such as the New Year's Festival or during events such as a birth, marriage, or funeral ritual.

 

GEOGRAPHY

Roughly 95% of the Hmong live in Asia. Linguistic data show that the Hmong of the Peninsula stem from the Miao of southern China as one among a set of ethnic groups belonging to the Hmong–Mien language family. Linguistically and culturally speaking, the Hmong and the other sub-groups of the Miao have little in common.

 

In China the majority of the Hmong today live in Guizhou, Sichuan and Yunnan. The Hmong population is estimated at 3 million. No precise census data exist on the Hmong in China since China does not officially recognise the ethnonym Hmong and instead, clusters that group within the wider Miao group (8,940,116 in 2000). A few centuries ago, the lowland Chinese started moving into the mountain ranges of China's southwest. This migration, combined with major social unrest in southern China in the 18th and 19th century, served to cause some minorities of Guizhou, Sichuan and Yunnan to migrate south. A number of Hmong thus settled in the ranges of the Indochina Peninsula to practise subsistence agriculture.

 

Vietnam, where their presence is attested from the late 18th century onwards, is likely to be the first Indochinese country into which the Hmong migrated. During the colonization of 'Tonkin' (north Vietnam) between 1883 and 1954, a number of Hmong decided to join the Vietnamese Nationalists and Communists, while many Christianized Hmong sided with the French. After the Viet Minh victory, numerous pro-French Hmong had to fall back to Laos and South Vietnam.

At the 2009 national census, there were 1,068,189 Hmong living in Vietnam, the vast majority of them in the north of the country. The traditional trade in coffin wood with China and the cultivation of the opium poppy – both prohibited only in 1993 in Vietnam – long guaranteed a regular cash income. Today, converting to cash cropping is the main economic activity. As in China and Laos, there is a certain degree of participation of Hmong in the local and regional administration. In the late 1990s, several thousands of Hmong have started moving to the Central Highlands and some have crossed the border into Cambodia, constituting the first attested presence of Hmong settlers in that country.

 

In 2005, the Hmong in Laos numbered 460,000. Hmong settlement there is nearly as ancient as in Vietnam. After decades of distant relations with the Lao kingdoms, closer relations between the French military and some Hmong on the Xieng Khouang plateau were set up after World War II. There, a particular rivalry between members of the Lo and Ly clans developed into open enmity, also affecting those connected with them by kinship. Clan leaders took opposite sides and as a consequence, several thousand Hmong participated in the fighting against the Pathet Lao Communists, while perhaps as many were enrolled in the People's Liberation Army. As in Vietnam, numerous Hmong in Laos also genuinely tried to avoid getting involved in the conflict in spite of the extremely difficult material conditions under which they lived during wartime.

 

After the 1975 Communist victory, thousands of Hmong from Laos had to seek refuge abroad. Approximately 30 percent of the Hmong left, although the only concrete figure we have is that of 116,000 Hmong from Laos and Vietnam together seeking refuge in Thailand up to 1990.

 

In 2002 the Hmong in Thailand numbered 151,080. The presence of Hmong settlements there is documented from the end of the 19th century. Initially, the Siamese paid little attention to them. But in the early 1950s, the state suddenly took a number of initiatives aimed at establishing links. Decolonization and nationalism were gaining momentum in the Peninsula and wars of independence were raging. Armed opposition to the state in northern Thailand, triggered by outside influence, started in 1967 while here again, many Hmong refused to take sides in the conflict. Communist guerrilla warfare stopped by 1982 as a result of an international concurrence of events that rendered it pointless. Priority is since given by the Thai state to sedentarizing the mountain population, introducing commercially viable agricultural techniques and national education, with the aim of integrating these non-Tai animists within the national identity.

 

Burma most likely includes a modest number of Hmong (perhaps around 2,500) but no reliable census has been conducted there recently.

 

As result of refugee movements in the wake of the Indochina Wars (1946–1975), in particular in Laos, the largest Hmong community to settle outside Asia went to the United States where approximately 100,000 individuals had already arrived by 1990. California became home to half this group, while the remainder went to Minnesota, Wisconsin, Washington, Pennsylvania, Montana, and North Carolina. By the same date, 10,000 Hmong had migrated to France, including 1,400 in French Guyana. Canada admitted 900 individuals, while another 360 went to Australia, 260 to China, and 250 to Argentina. Over the following years and until the definitive closure of the last refugee camps in Thailand in 1998, additional numbers of Hmong have left Asia, but the definitive figures are still to be produced.

 

WIKIPEDIA

Tommy Flocktons

Tommy Flocktons, who described themselves as an English country-dance band, hailed from Kiveton Park in South Yorkshire during the mid-1980’s and took their name from an area of land straddled between the Norwood Tunnel on the Chesterfield Canal and the old Manchester, Sheffield & Lincolnshire Railway (later Great Central) to the east of the village. Tommy Flockton being a local farmer (circa 1833) who once owned the land.

 

The band comprised of four members. They were Kevin Marshall (melodeon), Mike Nield (English concertina and gob-iron), Chris Hydes (bass guitar, double bass, fiddle, piano, and whatever else he could lay his hands on) and Dave Barnes (washboard), although they were frequently joined by Chris’s daughter Sarah on fiddle and occasionally by any number of musician friends who would tag along and sit in (unpaid of course!).

 

Three of the four members had an interest in local railway history and they formed originally as “Darky’s Box”, the local name for a signal box which once stood at Brancliffe Junction further east along the railway line. However, during the band’s early days, some woman with a penchant for political correctness suggested they changed their name as it had (according to her) “racist” connotations and they subsequently became known as Tommy Flocktons, still retaining a local name for themselves.

 

Tommy Flocktons / New Line Hornpipe

“Tommy Flocktons” (the band’s signature tune) was composed by Chris Hydes and is coupled here to “New Line Hornpipe”, also composed by Chris.

 

Note: This recording was made during an impromptu practise session in an old converted barn, on an old shoebox cassette recorder that just happened to be lying around at the time, and is not of high or professional quality.

  

Playback Guide

Warning: Appliances may vary

Oven: Gas Mark 6/200o C/400o F

Fan Oven: Gas Mark 5/190o C/375o F

Microwave: 2-4 minutes on full power

Do not heat more than once!

 

Alternatively, use any mp3 player ... or just hum.

Buildings are a little out of my comfort zone, but couldn't help myself from not taking this photo. I Drove by this place this week and it caught my attention. Its located in a part of Saginaw, Michigan that isn't the best. Saginaw is in the top 10 most violent cities in the US. I went inside and found a smiling very friendly man I believe to be the owner. He had great prices on groceries and appears to take pride in servicing his customers. The locals that came in seemed to be like family to him. I have to admit I had a preconceived vision of a more inner city atmosphere with negative connotations of the place until I stepped inside and was pleasantly surprised.

IMG_8976a

In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.

 

Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.

 

The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.

 

In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。

遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。

遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。

1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。

 

I’ve been in love with Filofax for a long while, even though I just own my first Filofax personal months ago.

 

6-rings personal organizer has become my standard daily gear since university. Before that I am using pocket-sized ruler pad as my daily jotter. The first 6-rings binder organizer was bought from my university book store (practically shall be grocery store). It is a PVC cover personal size organizer, cost only RM12.90 including complete inserts.

 

When I started working, I got my second personal organizer from my sister. It actually was a gift from my dad insurance company. It was given it to my mum first, then to my sister and finally passed to me. It is not leather made P.O but it looks classy. The second one has been servicing me for 6 years and just retired recently when I finally got my long dreamt Filofax.

 

I’ve heard about Filofax from a very good friend years ago. I remembered he mentioned that Filofax has a system that allows users to organize and printout their own inserts using the template provided in their software. This was the first impression of Filofax to me, a great gear must be owned by a stationery enthusiast.

 

However, living in a small city in Malaysia doesn’t allow me to reach any of these “high-end” products. Even though there are several other choices from the departmental store in town, but my dream stays firmly with Filofax.

 

When I moved to Beijing two years ago, I finally saw the real Filofax in front of my eyes and get my very first touch with it. But Filofax is so highly priced in China, at least two times more than it costs in US. Furthermore, Filofax Classic that I liked the most is not available here at that time. My dream still kept unfulfilled.

 

Until my youngest sister furthers her study in UK, I finally have my dream come true. The Filofax that she brought to me is a black Filofax Classic Personal (formally cross), exactly the same I saw in Filofax webpage all the times. I ran my nose through the leather cover, the aroma of the leather rushed straight into my nostril like my long-waited opium. Inside the front cover, ITALIAN LEATHER it’s marked. There is a cross nicely stitched on the leather cover. That’s how the name came from. I quickly removed the contents from my old P.O, copied the address books, birthday list, and added in a postcard of Cognilia as the front page. It is my fun stare especially during the boring meeting time.

 

To personalize my Filofax further, I doodle on the separator tabs and now I am in the progress at “Information”. The thing I like about ring binder organizer is that one can insert any page freely and easily. I can add in the paper cut from magazine, sketches and even photo prints. The Filofax has a zip pocket at the back where I store some small notes for emergency used.

 

The moment I write this I already possessed 3 Filofax P.Os – 1 Classic, 1 black Adelphi and 1 brown Cuban. I think I can’t stop my addiction to Filofax. “Filofax” has become my connotation for “Classic”, “Professional” and “Elegance”.

 

2010-10-22

de/from Wikipedia

--------------------------

 

La Gran Sinagoga de Budapest, conocida también como la Sinagoga de la Calle Dohány es la mayor sinagoga en Eurasia y la segunda más grande del mundo, después de la Congregación Emanu-El de Nueva York.

 

Se levanta en el distrito de Erzsébetváros en Budapest.

La casa natal de Theodor Herzl se alzaba al lado de esta sinagoga. En su lugar se levanta el Museo Judío que

aloja la Colección Judaica Histórica y Religiosa; se levantó en 1930 en un estilo arquitectónico acorde con el de la sinagoga, en 1931 se anexó al edificio principal.

 

La calle Dohány tiene fuertes connotaciones relativas al Holocausto, puesto que constituía el límite del

gueto de Budapest.

 

Construida entre 1854-1859 por la comunidad neológica de Pest según los planos de Ludwig Förster, la

monumental sinagoga tiene capacidad para 2,964 asientos (1,492 para hombres y 1,472 en las galerías

femeninas) convirtiéndola en la más grande de Europa y la segunda del mundo.

 

La consagración de la sinagoga se realizó el 6 de Septiembre de 1859.

 

El edificio tiene una longitud de más de 53 metros y 26,5 metros de ancho. Es de estilo arábe pero su diseño

muestra una mezcla de estilos bizantino, romanico y gótico. Cuenta con dos cúpulas situadas cada una sobre

las dos torres octogonales de 43 metros de altura, además de una vidriera en forma de rosetón situada sobre la entrada principal

 

Museo Judío[editar]

 

El Museo Judío está construido sobre la parcela en la que se encontraba la casa de dos pisos de estilo lasicista donde nació Theodor Herzl, situada de forma adyacente a la Gran sinagoga.7 El museo, construido entre 1930-1931 contiene una colección de reliquias religiosas, propiedad de la Pest Hevrah Kaddishah (Sociedad de enterramientos judíos); objetos rituales usados durante el Shabbat y salas dedicadas a las grandes fiestas judías y al Holocausto.

 

Templo de los Héroes[editar]

 

La galería y Templo de los Héroes, con capacidad para 250 personas, es usada para los servicios religiosos

los fines de semana y durante el invierno. Fue diseñado por Lázlo Vágó y Ferenc Faragó, y se añadió al complejo de la Gran Sinagoga en 1931.Es utilizado como Memorial de todos aquellos judíos húngaros que

perdieron la vida durante la Primera Guerra Mundial.

 

Cementerio Judío[editar]

 

El cementerio se localiza en el jardín trasero del Templo de los Héroes, entre el Museo Judío y la Gran Sinagoga. De acuerdo con las tradiciones judías, los cementerios no pueden estar en las instalaciones de las sinagogas, pero debido a que la sinagoga era parte del gueto judio, el complejo tuvo que dar refugio a parte de la comunidad judía que no tenía hogar en el interior del gueto, esto implicó que durante la hambruna de invierno de 1944-1945, que junto con el frío extremo asoló el gueto, más de 2000 personas tuvieran que ser enterradas en las instalaciones de la sinagoga, pese a que esto va contra las tradiciones del pueblo judío.

 

Memorial a los mártires judíos húngaros

 

Parque memorial del Holocausto Raoul Wallenberg

 

El Raoul Wallenberg Emlékpark (parque memorial), en el patio trasero, contiene el Memorial a los mártires judíos húngaros — al menos 400.000 judíos húngaros fueron asesinados por los nazis.8 Construido por Imre Varga, se asemeja a un sauce llorón cuyas hojas llevan inscripciones con los nombres de las víctimas. Hay

además un memorial dedicado a Wallenberg y otros Justos entre las Naciones, entre ellos: el vice-cónsul suizo Carl Lutz; Giorgio Perlasca, un italiano que se hizo pasar por cónsul español, y continuando la obra de Ángel

Sanz Briz, entregó pasaportes españoles a los judíos, haciéndolos pasar por sefardíes, aunque su origen fuera

de otro tipo, consiguió salvar a 5.000 judíos de Budapest; Monseñor Angelo Rotta, un obispo italiano y Nuncio

Apostólico del Vaticano en Budapest, que emitió Documentos que alegaban que estaban bautizados, para así salvarles de los trabajos forzados, así como Pasaportes vaticanos junto con su secretario Monseñor Gennaro Verolino durante la Segunda Guerra Mundial, misiones que consiguieron salvar a más de 15.000 judíos húngaros.

 

----------------------------------------------------------------

  

The Dohány Street Synagogue also known as The Great Synagogue or Tabakgasse Synagogue, is a historical

building in Erzsébetváros, the 7th district of Budapest, Hungary. It is the largest synagogue in Europe and one of the largest in the world.

 

The Dohány Street Synagogue complex consists of the Great Synagogue, the Heroes' Temple, the graveyard, the Memorial and the Jewish Museum, which was built on the site on which Theodore Herzl's house of birth stood.

 

Dohány Street itself, a leafy street in the city center, carries strong Holocaust connotations as it constituted the border of the Budapest Ghetto.

 

Built in a residential area between 1854-1859 by the Jewish community of Pest according to the plans of

Ludwig Förster, the monumental synagogue has a capacity of 2,964 seats (1,492 for men and 1,472 in the

women's galleries) making it the largest in Europe and one of the largest working synagogues in the world

(after the Beit Midrash of Ger in Jerusalem, the Belz Great Synagogue and Temple Emanu-el in New York City)

 

The consecration of the synagogue took place on 6 September 1859.

 

The building is 75 metres (246 ft) long and 27 metres (89 ft) wide.[5] The style of the Dohány Street Synagogue is Moorish but its design also features a mixture of Byzantine, Romantic and Gothic elements. Two

onion-shaped domes sit on the twin octagonal towers at 43 metres (141 ft) height. A rose stained-glass window

sits over the main entrance.

 

Similarly to basilicas, the building consists of three spacious richly decorated aisles, two balconies and,

unusually, an organ. Its ark contains various torah scrolls taken from other synagogues destroyed during the

Holocaust.

 

The torah-ark and the internal frescoes made of colored and golden geometric shapes are the works of the

famous Hungarian romantic architect Frigyes Feszl. A single-span cast iron supports the 12-metre-wide (39 ft)

nave. The seats on the ground-floor are for men, while the upper gallery, supported by steel ornamented

poles, has seats for women.

 

Franz Liszt and Camille Saint-Saëns played the original 5,000 pipe organ built in 1859.[7] A new mechanical

organ with 63 voices and 4 manuals was built in 1996 by the German firm Jehmlich Orgelbau Dresden GmbH.

 

One of the important concerts in the Synagogue's history was in 2002, played by the organ virtuoso Xaver

Varnus. Four hours before the concert even standing places could hardly be found in the Synagogue, and 7,200[citation needed] people were sitting and standing to listen to the improvisor’s virtuosity.

Synagogue complex

 

Jewish Museum]

 

Aerial view of the Dohány Street Synagogue complex

The Jewish Museum was constructed on the plot where Theodor Herzl's two-story Classicist style house used to

stand, adjoining the Dohány synagogue. The Jewish Museum was built in 1930 in accordance with the

synagogue's architectural style and attached in 1931 to the main building. It holds the Jewish Religious and

Historical Collection, a collection of religious relics of the Pest Hevrah Kaddishah (Jewish Burial Society),

 

ritual objects of Shabbat and the High Holidays and a Holocaust room.

 

Heroes' Temple[edit]

 

The arcade and the Heroes' Temple, which seats 250 people and is used for religious services on weekdays and during the winter time, was added the Dohány Street Synagogue complex in 1931. The Heroes' Temple was

designed by Lázlo Vágó and Ferenc Faragó and serves as a memorial to Hungarian Jews who gave their lives

during World War I.

 

Jewish Cemetery

 

Dohány Street Synagogue, Budapest, Hungary

In 1944, the Dohány Street Synagogue was part of the Jewish Ghetto for the city Jews and served as shelter

for a lot of people. Over two thousand of those who died in the ghetto from hunger and cold during the winter

1944-1945 are buried in the courtyard of the synagogue.

It is not customary to have a cemetery next to a synagogue, the establishment of the 3000 m2 cemetery was the result of historical circumstances. In 1944, as a part of the Eichmann-plan, 70.000 Jews were relocated to the Ghetto of Pest. Until January 18, 1945, when the Russians liberated the ghetto, around 8-10.000 people

had died, although, one part of the deceased were transferred to the Kozma Street Cemetery, but 2.000 people were buried in the makeshift cemetery. In memory of those who had died, there is a memorial by the culptor,

 

Imre Varga, depicting a weeping willow with the names and tattoo numbers of the dead and disappeared just

behind the Synagogue, in the Raoul Wallenberg Holocaust Memorial Park.

 

Raoul Wallenberg Holocaust Memorial Park

 

The Raoul Wallenberg Emlékpark (memory park) in the rear courtyard holds the Memorial of the Hungarian Jewish Martyrs — at least 400,000 Hungarian Jews were murdered by the Nazis.[14] Made by Imre Varga, it resembles a weeping willow whose leaves bear inscriptions with the names of victims. There is also a memorial to Wallenberg and other Righteous Among the Nations, among them: Swiss Vice-consul Carl Lutz; Giorgio Perlasca, an Italian man who, with a strategic escamotage, declared himself the Spanish consul, releasing documents of protection and current passports to Jews in Budapest without distinction (he saved five thousand); Mons.

 

Angelo Rotta, an Italian Prelate Bishop and Apostolic Nuncio of the State of Vatican City in Budapest, which

issued protective sheets, misrepresentations of baptism (to save them from forced labor) and Vatican

passports to Jews, without distinction of any kind present in Budapest (saving fifteen thousand), who saved,

with his secretary Mons. Gennaro Verolino tens of thousands of Hungarian Jews during World War II. Carlos de Liz-Texeira Branquinho a Portuguese diplomat, serving as Portugal’s Chargé d'Affaires in Budapest in 1944, issued protective Passports to hundreds of Jewish families, altogether about 1,000 lives were saved due to

his actions.[15] Carlos Sampaio Garrido the Portuguese Ambassador who resisted the Hungarian political police

when the police raided his home arresting his guests.

 

The Ambassador physically resisted the police and was

also arrested but managed to have his guests released by invoking the extraterritorial legal rights of

diplomatic legations; five of the guests were members from the famous Gabor family.

 

Stones placed in a memorial behind the Dohány Street Synagogue in Budapest, Hungary.

 

Trivia

 

Dohány means tobacco in Hungarian, a loan word from Ottoman Turkish دخان (duhân), itself borrowed from Arabic

دخان (duḫḫān). A similar Turkish loanword for tobacco is used throughout the Balkans (e.g. duhan in Bosnian).

 

Theodor Herzl in his speeches[16] and the Jewish Encyclopedia referred to the Dohány Street Synagogue as the Tabakgasse Synagogue. The Dohány Street Synagogue is also known under the name of the Tabak-Shul, the Yiddish translation of Dohány Synagogue.

Anti-Semitic attacks

 

On October 23, 2012, an Israeli flag was burned in front of a Budapest synagogue, reportedly by members of

Jobbik, an ultranationalist Hungarian political party.

 

exhibition poster for the "my body-myself" exhibition (imaginary in this connotation, but actualy did occure in "Tel-Aviv museum of art") under the "Kfitzat Haderech" event.

 

the "K'fitzat Haderech" (the letters in the big title) might be femiliar to you from the book Dune by frank herbert. it's a term originaly taken from the jewish misticism, and also appears on other religions folklore as well (like in islam, maybe when muhammad has transferred from medina or mecca to jerusalem, pardon my ignorance). it relates to an imaginary jumpthrough, or shortcut, from place to another in a split of a second.

--

 

in this connotation however, "Kfitzat Haderech" is an annual exhibition of different subjects taking place in several different galleries in Tel-Aviv, represented by different dots on the poster. in the package and the catalogue book covers i designed, you can actualy see the routs, or "wirings", of the thematic or chronological routes of the exhibition on the different galleries, creating compositions. in general it's a "web of art", spreaded across tel aviv, in which a spectator would "jump" from one gallery to the next (inspired by my experience in gallery touring. i was walking alot and hoped for a "Kfitzat Haderech" miracle).

 

the main heading is stitched of cotton web, and the background is a scanned photo of me, (taken by the talentful Ilia Yefimovich). the "stitched" photo is my hommage to an artist called Yocheved Vinefeld (f), who stitched threads on her own photos.

 

---

"package design" course lectured by Tatiana Luxembourg in Minshar college, Tel aviv.

---

this is a non profit design exercise.

*(not all the galleries appear in the poster. i counted 54, and there are more)

 

----------------------------------

ועכשיו בשפת אבותינו:

פוסטר לתערוכה בשם "גופי עצמי - אמני שנות השבעים" (שבאמת התרחשה במוזיאון תל אביב, אבל כאן בקונוטציה אחרת), המתרחשת תחת אירוע דמיוני ושנתי בשם "קפיצת הדרך". מדובר בתערוכה המתחלקת בין כמה גלריות.

כאשר ניקדתי את מפת תל אביב ע"מ למצוא את הגלריות השונות , מצאתי שאפשר לחבר קווים מנקודה אחת לשנייה, וכך נולדו "חיווטים" המדמים מסלולים ואפילו רשתות המזכירות תרשימים סכימטיים של רשתות כמו האינטרנט וכמו רשת חברתית. כל נקודה בפוסטר מייצגת גלריה בתל אביב על המפה, ומקושרת בקווים אל כל הגלריות האחרות, מה שיוצר "רשת אמנות" של 2916 קווים.

על ידי חיווט יצרתי קומפוזיציות שונות. הרשת שבפוסטר היא "רשת אמנות" תל אביבית, שבתוכה יכולים שוחרי האמנות ליהנות מאמנות. את ההשראה ל"קפיצת הדרך" קיבלתי מהליכה רבה ומתישה בין גלריה לגלריה בזמן המחקר לתרגיל, במהלכה קיוויתי לנס "קפיצת הדרך".

 

הכותרת הראשית עשויה מחוטי כותנה תפורים - לוגו תפור, (והתמונה במקור סרוקה מתמונה שלי שצילם איליה יפימוביץ' המוכשר), הומאז' ליוכבד וינפלד, אמנית שתפרה על תמונות של עצמה בשנות השבעים, ושהוצגה בתערוכה "גופי עצמי" האמיתית.

 

הבריף במקור היה עיצוב מארז ושלושה כריכות לנושא (אני בחרתי "גלריות בתל אביב") בסימן 100 שנה לתל אביב.

 

המושג "קפיצת הדרך" יכול להיות מוכר מהיהדות או אפילו מ"חולית" של פרנק הרברט. זהו מושג מיסטיקני יהודי (אך גם מופיע בדתות אחרות) המספר על קפיצה, או ניתור כהרף עין למרחקים, ממקום אחד לשני. ייתכן שגם הוא מופיע באיסלאם (או הושפע מהאיסלם במקור, לא יודע), בסיפור בו מוחמד עובר ממכה או מדינה לירושלים (סליחה על הבורות).

 

--

עוצב במסגרת קורס עיצוב אריזות בהנחיית טטיאנה לוקסמבורג, מכללת מנשר לאמנות.

--

זהו עיצוב ללא כוונת רווח.

רוב הגלריות לא מופיעות בפוסטר.

"Amaryllis belladonna was introduced into cultivation at the beginning of the eighteenth century. It reproduces slowly by either bulb division or seeds and has gradually naturalized from plantings in urban and suburban areas throughout the lower elevations and coastal areas in much of the West Coast of the US since these environments mimic their native South African habitat. Hardiness zones 6–8. It is also naturalized in Australia."

 

"There is an Amaryllis belladonna hybrid which was bred in the 1800s in Australia. No one knows the exact species it was crossed with to produce color variations of white, cream, peach, magenta and nearly red hues. The hybrids were crossed back onto the original Amaryllis belladonna and with each other to produce naturally seed-bearing crosses that come in a very wide range of flower sizes, shapes, stem heights and intensities of pink. Pure white varieties with bright green stems were bred as well. The hybrids are quite distinct in that the many shades of pink also have stripes, veining, darkened edges, white centers and light-yellow centers, also setting them apart from the original light pink. In addition, the hybrids often produce flowers in a fuller circle rather than the "side-facing" habit of the "old-fashioned" pink. The hybrids are able to adapt to year-round watering and fertilization but can also tolerate completely dry summer conditions if need be."

 

"A. belladonna has gained the Royal Horticultural Society's Award of Garden Merit. (Wikipedia)

  

Red Amarillis Flower, the Meaning, Symbolism, & Spiritual Significance. (Written by Foliage Friend)

 

"Some of the content shared in this post is derived from myth, folklore, ancient traditions & legends. The information here should not be considered life or medical advice. Do not consume, expose animals or handle any flowers or plants based on the content of this post."

 

“The red amaryllis flower is a stunningly beautiful flower that has a rich and complex symbolism and spiritual significance. In this article, we will dive deep into the spiritual meaning of these flowers, their symbolism in literature and art, what they represent in dreams, and the legends, folklore, and mythology associated with them. We will also explore how seeing red amaryllis flowers can impact you spiritually, what they mean in numerology and astrology, and whether they are considered lucky.”

 

“The red amaryllis flower holds a powerful spiritual meaning. It is associated with love, passion, and creativity. The deep red color of these flowers symbolizes the intensity of emotions and the fire of the spirit. They are also a potent symbol of transformation, growth, and renewal, and are often used in spiritual rituals and ceremonies to invoke these energies.”

 

“In addition to their spiritual symbolism, red amaryllis flowers have a rich cultural history. In Greek mythology, the amaryllis flower was said to have sprung from the blood of a love-struck shepherd who pierced his heart with an arrow. This legend has contributed to the flower’s association with love and passion.”

 

“Red amaryllis flowers are also popular in the world of gardening and horticulture. They are known for their striking beauty and are often used in floral arrangements and as decorative plants. In fact, the amaryllis is one of the most popular flowers grown indoors during the winter months, as it can bloom for several weeks and add a touch of color to any space.”

 

“In literature and art, red amaryllis flowers are often used to symbolize beauty, strength, and elegance. They are a common motif in poetry, where they are used to evoke powerful emotions and a sense of longing. In paintings, they are often depicted as a dramatic and breathtaking centerpiece, symbolizing the radiance and beauty of nature.”

 

“According to Greek mythology, the amaryllis flower is said to have originated from a love story between a shepherd and a nymph. The shepherd, named Amaryllis, was deeply in love with the nymph, but she did not return his affections. In an attempt to win her over, he pierced his heart with a golden arrow and then walked to her doorstep every day for a month, leaving a trail of blood behind him. On the thirtieth day, a beautiful red flower bloomed where his blood had fallen, and he presented it to the nymph as a symbol of his undying love. Thus, the red amaryllis flower also represents passionate love and devotion.”

 

“When you dream of red amaryllis flowers, they may represent your deepest desires and passions. They are also a symbol of transformation, growth, and creative energy. Seeing these flowers in your dreams may be a sign that you are ready to embark on a new journey or pursue a new project or passion.”

 

“Furthermore, red amaryllis flowers are often associated with love and romance. If you dream of these flowers, it may be a sign that you are ready to open your heart to new possibilities in your love life. Alternatively, it could also mean that you are experiencing a deep connection with someone special in your life.”

 

“These flowers have a long and rich history in legends, folklore, and mythology. In Greek mythology, the amaryllis flower is said to have sprung from the blood of Adonis, the lover of Aphrodite. In Christian tradition, these flowers symbolize the strength and beauty of the Virgin Mary. In Celtic mythology, the amaryllis flower represents the fiery energy of the sun.”

 

“In addition to these myths and legends, red amaryllis flowers have also been associated with love and passion. In Victorian times, giving someone a red amaryllis was seen as a declaration of love. The flower’s bold and striking appearance was thought to represent the intensity of the giver’s feelings.”

 

“Red amaryllis flowers are also known for their medicinal properties. In traditional Chinese medicine, the bulbs of the amaryllis plant are used to treat respiratory problems, such as coughs and bronchitis. The plant is also believed to have anti-inflammatory and anti-tumor properties.”

 

“Seeing red amaryllis flowers can have a powerful impact on you spiritually. They are a potent symbol of love, passion, and creative energy and can help you connect with these energies on a deep level. They can also help you tap into your own inner strength and beauty, helping you to grow and transform on a spiritual level.”

 

“Red amaryllis flowers are also associated with the root chakra, which is located at the base of the spine and represents our foundation and sense of security. By meditating on or simply admiring these flowers, you can activate and balance your root chakra, promoting feelings of stability and grounding. This can be especially beneficial during times of stress or uncertainty.”

 

“In numerology, red amaryllis flowers are associated with the number 6. This number is considered to be a symbol of harmony, balance, and energy. It represents the creative energy of the universe and the power of manifestation. It is also associated with the heart chakra, which is the center of love and compassion.”

 

“The number 6 is also believed to bring a sense of stability and responsibility. It is often associated with family, home, and community. Red amaryllis flowers can be used to enhance these aspects of life and bring a sense of grounding and connection to those around you.”

 

“Additionally, the color red is often associated with passion and desire, making red amaryllis flowers a great gift for a romantic partner or to enhance feelings of love and intimacy in a relationship.”

 

“In astrology, red amaryllis flowers are associated with the sign of Aries. This sign is known for its fiery and passionate energy, and its ability to bring about change and transformation. The red amaryllis flower is a symbol of these qualities and can help you connect with the powerful energies of this sign.”

 

“They are often used in love spells, rituals and are believed to enhance passion and desire or can be used to attract a new lover or strengthen an existing relationship.”

 

“In some cultures, red amaryllis flowers are also associated with Christmas and the holiday season. They are often used in festive decorations and symbolize love, beauty, and prosperity.”

 

“Yes, in many cultures, the red amaryllis flower is considered to be a lucky flower. It is said to bring good luck and prosperity and is often used in rituals and ceremonies to invite these energies into one’s life. It is also a popular gift during the holiday season, as it symbolizes love, warmth, and friendship.”

 

“Aside from its lucky connotations, the red amaryllis flower is also known for its medicinal properties. It contains a compound called lycorine, which has been found to have anti-cancer and anti-inflammatory effects. Additionally, the flower has been used in traditional medicine to treat respiratory illnesses and skin conditions.”

 

“In conclusion, the red amaryllis flower holds a rich and complex symbolism and spiritual significance. These flowers represent love, passion, creativity, transformation, growth, and renewal. They are a powerful symbol of connection to the universe and can help you tap into your own inner strength and beauty. Whether you see them in your dreams, in literature and art, or in nature, the red amaryllis flower is a potent reminder of the power of the spirit.”

Darling Harbor, Sydney. The bright yellow inflatable is five storeys high and five storeys wide and has been shown cities including Osaka, Auckland and Sao Paulo since 2007. Talking about the piece Hofman said: 'it doesn't discriminate and has no political connotation. It relieves everyday tensions, as well as defining them. its purpose is to do no more than amaze.'

One of the fancy dress costumes of the Dior company when Pierre Cardin worked there, and which Dalí and Gala used at the fancy-dress ball held by Carlos de Beistegui in the Labia Palace in Venice.These costumes also have connotations of Spanish-inspired scenography, for example El sombrero de tres picos [The three-cornered hat], with its covert characters with three-cornered hat, skull and delicately tied costumes

In October 1981, flying tiger ancient human remains from Guizhou Provincial Museum trial excavation, the accumulation of complex, broadly divided into early and late phases. Early formation of yellow or grayish yellow, unearthed panda, Stegodon fossils, stone products are made for the late Paleolithic culture era. Advanced formation is black, black, unearthed animal genetic pulp for extant species, and human mandibular and chipped stone, grinding stone, grinding bone, pottery and other large, geological time for the Holocene, culture in the age of the Neolithic age, that about 4000 years ago to 6000 years.

 

Unearthed stone products made a total of 532 pieces of raw materials, mainly to flint stone, there is, nuclear, stone etc.. The stone to stone, with the forward direction of processing processing, types of hit device, a scraper, tip like device and dolabriform etc.. The scraper accounted for 76%, tip like device is small but fine processing. The axe is a symbol of the transformation of Neolithic culture. 27 pieces of polished stone, delicate process, a stone axe, stone adzes, stone spinning wheels, stone scraper, stone arrow head, small stones (spear) 8. The number of stone adzes, regular shape, with long oblique cutting tool representative. 79 pieces of bone, in addition to the 1 pieces of grinding residual bone scraper, are making bone, bone and bone shovel cone. The three notches in the teeth may be scratching the porcupine symbol. In addition to pottery and ball spinning round round cake 1, the rest are all pieces of artifacts. 1494 tablets. The uneven thickness, thickness of 1.2 cm, thickness of only 0.2 cm, high temperature, hard texture. About 70% of sand pottery, pottery sand shale pottery class accounted for 30%, very little. Sand and sand are mainly sand. Pottery ornamentation is complicated, there are thick rope lines and Fang Gewen cone, tattoo, carved lines and lines and other additional cone. There are 3 pieces of pottery pottery, which has 1 pieces of orange powder is subjected to pottery coating inside and outside the grey clay, on the exterior is painted with two parallel red bands. This is the first time in Guizhou, Guizhou is also the earliest pottery record.

 

The site has a new and old stone formation, and the cultural connotation is rich. Pottery appear more attractive, but considerable differences in advanced culture. These have great significance to the study of the relationship between the new and the old stone culture in Guizhou and the time continuity of the times.

 

In February 23, 1982, the Guizhou Provincial People's Government approved the publication of the provincial cultural relics protection units. 1981年10月，飞虎山古人类遗址由贵州省博物馆试掘，洞内堆积复杂，大致分早、晚两期。早期地层呈黄色或灰黄色，出土大熊猫、剑齿象等化石，石制品均为打制，文化时代为旧石器时代晚期。晚期地层呈黑色、灰黑色，出土动物遗髓为现生属种，并出人类下颌件和打制石器、磨制石器、磨制骨器、大量的陶片等，地质时代为全新世，文化时代属新石器时代，推测距今约4000年至6000年。

遗址出土打制的石制品共532件，原料以燧石为主，有是核、石片、石器等。石器以石片为主，加工方向以正向加工为主，类型有砸器、刮削器、尖状器和斧形器等。其中刮削器占76%，尖状器虽少但加工精细。斧形器似为向新石器文化转化的象征。磨制石器27件，加工精致，有石斧、石锛、石纺轮、石刮刀、石箭(矛)头、小石块等8种。石锛数量多，形制规整，以长形斜刃具代表性。骨器79件，除1件残的磨制骨刮刀外，均为打制骨器，有骨锥和骨铲。其中豪猪牙上的三道刻痕可能是刻划符。陶器除圆饼式及圆珠纺轮各1件外，其余全是器物碎片。计1494片。其厚度不匀，厚者达1.2厘米，薄者仅0.2厘米，火候高，质地坚硬。夹砂灰陶约占70%，夹砂黑陶占30%，泥质类陶极少。夹砂陶以夹细砂为主。陶片纹饰复杂多样，有粗细绳纹、方格纹、锥刺纹、刻划纹和附加锥纹等。陶片中有3片彩陶，其中有1片是在泥质灰陶的内外施以粉澄色陶衣，再于外表绘有两条平行的红色条带。这是贵州首次发现，也是贵州迄今最早的彩陶记录。

遗址具有新、旧石器地层叠压，文化内涵丰富。彩陶的出现更引人瞩目，但中、晚期文化差异颇大。这些对研究贵州新、旧石器文化的相互关系和时代延续问题具有重要的意义。

1982年2月23日，经贵州省人民政府批准公布为省级文物保护单位。

 

this photo was taken during the full lunar eclipse. the BLOOD WOLF MOON. pretty damn intense. i was extremely sleep deprived that night -- like, falling face-first-into-a-bowl-of-doritos tired -- and it was absolutely freezing outside, but i was determined to watch it happen, as i always regret when i don't make the most of astronomical events.

 

i took this photo before it started with a prism -- it wasn't my intention to create something that evoked the symbol of the triple goddess, but i quickly realized that's what happened. and only today did i realize that watching a lunar eclipse also evokes this symbol, as it's like watching a moon phase in a time-lapse...except right before your eyes, in the sky.

 

the triple goddess is a very important symbol/concept in my life. it was even before i got into spirituality in a focused, directed way; i've always been interested in the cycles of life, particularly for women. maybe because i'm a woman and therefore focus on that perspective more, or maybe because there's truly something very magical about roles women traditionally play throughout their lives -- there seems to me to be something markedly cyclical about female energy, which is not as evident in male energy. it not only cycles monthly as the moon, but also throughout a lifetime, making for a unique perspective.

 

there's the enchanted maiden, all springtime flowers and magic; the fertile mother, all active power and stability; and the crone, all wisdom and rest.

 

i've contemplated these energies many times throughout my life, and channeled them as need be. at this point in my life, i feel i'm dancing on the cusp of maidenhood and motherhood -- my most unfiltered maiden energy seems to be behind me, in full bloom when i was 12-15 or so. it was something i could practically feel in the air back then, and is so palpable when i look back...though i'm sure i won't reach the "mother" archetype until i'm nearing 30.

 

when i think about life under this framework, aging loses the negative connotations popular american culture has ascribed it. it takes on a tone of power instead of disempowerment -- and how wonderful, because the whole "you're all dried up by the time you're 30" mentality is pretty damn messed up. most people in this day and age probably don't get their head on straight till they're 30 -- and then they're culturally deemed "unviable." that mentality needs to be fought. there is wisdom to be found in every phase of life, and thus every phase of life should be equally respected and appreciated.

 

i do think about the conundrum of gender in relation to these spiritual concepts. i'm of the belief that feminine and masculine energy is contained within both men and women in varying degrees, depending upon biology and environmental experiences. when i talk about female energy, i refer to the traditionally defined female experience, though this can just as easily be applied to men as well. i think it's important for men and women, even if they relate strongly to the gender they were assigned at birth, to seek to embody traits of the opposite energy. it's a sort of smoothing out of the edges; hyper-masculinity needs softening, hyper-femininity needs strengthening. in addition to contemplating & calling upon these traditionally female energies, i call upon masculine energy as well -- this has been a major thing for me in the past year, as i've sought to become more strong & self-sufficient.

 

that being said, viewing life through the lens of feminine & masculine energies might not make sense to everyone, & that's okay. i'm very interested in how gender is being re-defined in certain circles as of late. this is just one framework to work within; to some it will make total sense, and to others it will make no sense, and that's okay.

Hacker: A person who delights in having an intimate understanding of the internal workings of a system, computers and computer networks in particular. (From RFC 1392)

 

They're cool. The bad connotation seems to have come about primarily from media reports of people breaking computer security for nefarious purposes. This happened when the word wasn't widely used by people other than self proclaimed hackers. Since the news tends to report on things gone wrong, the general public only heard the word used in a negative sense.

 

In the positive sense, hacker can include just about anyone making and improving open source software. Thanks to their efforts, no commercial software, besides the firmware on the camera and computer, was used in the creation of this image. Instead, I used Rawtherapee, Digikam, and enfuse running on Linux.

 

Not all hackers look like this. Some wear suits. Some are less conspicuous. Some don't wear glasses. Some don't like coffee.

A giant yellow inflatable duck floats around the pond of the Netherlands Architecture Institute in Rotterdam. It's the work of the Rotterdam artist Florentijn Hofman, who wants to try out a small version of the duck before taking on the big one. Later this year a 20 meter wide duck will float on the Loire river in France.

 

From his website

www.florentijnhofman.nl/index.php?page=wip&id=21

 

i got this info:

 

Title: Rubber duck

Year: 2007

Location: river the Loire, France

Dimensions: 20 x 26 x 19 meters

Materials: inflatable, rubber coated PVC, pontoon and generator

Assigned by: the Biennial Estuaire

In participation with: Studio van Dongen, Koenen air, Udo Rutsche and le Lieu Unique

 

A yellow spot on the horizon slowly approaches the coast. People have gatherd and watch in amazement as a giant yellow Rubber Duck approaches. The spectators are greeted by the duck, which slowly nods its head.

The Rubber Duck knows no frontiers, it doesn't discriminate people and doesn't have a political connotation. The friendly, floating Rubber Duck has healing properties: it can relief mondial tensions as well as define them. The rubber duck is soft, friendly and suitable for all ages!

 

***********************

 

In de vijver bij het Nederlands Architectuurinstituut (NAi) in Rotterdam drijft een enorme badeend. Het knalgele vijf meter hoge opblaasbare exemplaar is het prototype voor een project van kunstenaar Florentijn Hofman. De badeend waar het uiteindelijk om gaat is 20 meter hoog, 26 meter lang en 19 meter breed.

Hofman maakt de reusachtige eend voor de Biënnale Estuaire die op 1 juni begint in de Franse steden Nantes en Saint-Nazaire en het hele gebied van de monding van de Loire. Aan de Biënnale doen ongeveer dertig kunstenaars uit de hele wereld mee, onder wie ook Joep van Lieshout.

De eend met oranje snavel en zwarte oogjes gaat bij Nantes de Loire op en drijft in etappes van telkens tien kilometer naar Saint-Nazaire. Hij doet getrokken door een sleepboot drie maanden over de zestig kilometer en legt onderweg vijf keer voor twee weken aan. Het prototype bij het NAi ligt er alleen maandag om te kijken hoe stabiel het is. Daarvoor wordt niet alleen deze test gebruikt, ook ingenieurs komen er aan te pas, aldus Hofman. Hij heeft voor de badeend gekozen omdat deze voor iedereen, van welke nationaliteit dan ook, herkenbaar is en een grote aaibaarheidsfactor heeft. ,,Iedereen heeft iets met een badeend. Hij is een glimlach voor de maatschappij in tijden van globalisering, waar de oceaan onze badkuip is.'' bron ANP

Cavendish Mews is a smart set of flats in Mayfair where flapper and modern woman, the Honourable Lettice Chetwynd has set up home after coming of age and gaining her allowance. To supplement her already generous allowance, and to break away from dependence upon her family, Lettice has established herself as a society interior designer, so her flat is decorated with a mixture of elegant antique Georgian pieces and modern Art Deco furnishings, using it as a showroom for what she can offer to her well heeled clients.

 

Today is Tuesday and we are in the kitchen of Lettice’s flat: Edith her maid’s preserve, except on Tuesdays, every third Thursday of the month and occasionally after a big party. That is when Mrs. Boothby, Lettice’s charwoman*, comes from her home in Poplar to do all the hard jobs. Edith is grateful that unlike her previous positions, she does not have to scrub the black and quite chequered kitchen linoleum, nor polish the parquetry floors, not do her most hated job, black lead the stovetop. Mrs. Boothby does them all without complaint, with reliability and to a very high standard. She is also very handy on cleaning and washing up duty with Edith after one of Lettice’s extravagant cocktail parties.

 

Lettice is away, staying with her family at Glynes, the Chetwynd’s grand Georgian Wiltshire estate, where she is visiting a neighbour of sorts of her parents, Mr. Alisdair Gifford who wishes Lettice to decorate a room for his Australian wife Adelina, to house her collection of blue and white china. Lettice’s absence allows Edith and Mrs. Boothby to tackle some of the more onerous jobs around Cavendish Mews before Lettice’s return later in the week. Whilst Mrs. Boothby has been giving the bathroom a really good going over with a scourer, Edith has climbed a stepladder, taken down all the crystal lustres of the chandeliers in the drawing room, dining room and hallway, washed them all and returned them to their freshly dusted metal frames. After a very full morning’s work, the two ladies are taking a well-deserved break in the kitchen of Cavendish Mews and sit around the deal kitchen table, enjoying a cup of tea, and the pleasant company of one another.

 

“Thank you for giving the bathroom a really good going over, Mrs. Boothby,” Edith says with a very grateful lilt to her voice as she pours some fresh tea into the old Cockney charwoman’s Delftware teacup. “I do try and keep it tidy, but… well…” Her voice trails off.

 

“Nah, don’t cha give it a second fort, Edith dearie,” Mrs. Boothby replies, blowing forth clouds of acrid pale greyish blue smoke across the tabletop covered with magazines, books and a tin of Huntley and Palmers** Empire Assorted Biscuits. “I know youse does, but what wiv all those lotions ‘n’ potions Miss Lettice uses to titivate ‘erself wiv, well, it just gets plain scummy, don’t it? I mean, what’s the point in all them fancy bottles of pink ‘n’ blue stuff wiv fancy labels if it’s all gonna go dahwn the plug ‘ole in the end, anyway?”

 

Edith smiles at Mrs. Boothby’s direct manner. Even though she has been working at Cavendish Mews, and thus Mrs. Boothby for five years now, there are still things that fly from the old woman’s mouth that surprise her.

 

“I mean all Ken and I use is a good old scrubbin’ wiv some carbolic,” Mrs. Boothby continues. “And look, ain’t I just as lovely as Miss Lettice?” She lifts her chin upwards and stretches out her arms slightly in a mock impersonation of a model. A serenely haughty look fills her heavily wrinkled face for just a moment, before she resumes her normal stance and starts laughing hard, her jolly guffaws punctuated by her fruity smoker roughened coughs.

 

“Oh Mrs. Boothby!” Edith titters. “You are a one!”

 

“’Ere! Don’t laugh, Edith dearie! That could be me on this ‘ere cover!” Mrs. Boothby laughs, carrying on the joke as she snatches up Edith’s latest copy of Home Chat from the tabletop in front of her and holds it up next to her face. “The face what sold a million copies!”

 

“Oh Mrs. Boothby!” Edith manages to splutter between laughs as tears roll down her cheeks. “You’re making my sides hurt.”

 

“Oh well, we can’t ‘ave none of that nah, can we?” the old woman says cheekily, returning the magazine to its place on top of a copy of Everylady’s Journal****. “Too much laughter eh? On ta somfink more serious. You clean all them dainty crystal drops what ‘ang off the lights then, did cha?”

 

“Oh yes, Mrs. Boothby.” Edith manages to say as she calms down and dabs the corners of her eyes with her dainty lace embroidered handkerchief. “It’s an awful job. I’m just glad Miss Lettice is away, so I can do it.”

 

“I agree. It does make it a bit easier when Miss Lettice ain’t ‘ome. You can leave a job and come back to it, ‘specially if it’s a big job, and not ‘ave to worry ‘bout pickin’ up after yerself in case she comes flouncin’ threw.”

 

“Her absence gives me a chance to think about some new menu options for my repertoire.” Edith adds, patting the covers of two cookbooks sitting just to her right. “I’m a good plain cook, but I’d like to be able to do a few fancier things too.”

 

“Nuffink wrong wiv a bit of plain cookin’, Edith dearie. That’s all I served me Bill when ‘e was alive, and ‘e nevva complained ‘bout anyfink I served ‘im up for tea.”

 

“I know Mrs. Boothby, and some the best recipes I know, I learned from Mum who is also a plain cook, but I’d just like to expand a bit. It would be nice to be able to make something fancier if Miss Lettice asks.”

 

“Well, just be careful, dearie.” The old charwoman picks up her cigarette from the black ashtray and takes a deep drag on it. “You’ll make a rod for your own back if you ain’t careful. Youse knows what them toffs can be like. Just look at poor “Ilda ‘avin’ ta grind coffee bits for Mr. Channon ev’ry mornin’ now, just cos once Mr. Carter the fancy American came visitin’ and made demands for fresh ground coffee, when Camp Coffee***** would ‘ave done just as well.” She blows out another plume of smoke and releases a few fruity phlegm filled coughs as she does. “Nah she’s gotta make it all the time, poor love.” Changing the subject after taking a slurp of her sweet hot tea, she continues, “So youse ready then, for Sunday?”

 

“Oh yes, I am!” Edith enthuses, thinking of the trip that she will be taking to Wembley to see the British Empire Exhibition****** with her beau, shop delivery boy Frank Leadbetter, her parents and brother, Bert, and Frank’s Scottish grandmother, Mrs. McTavish, on Sunday. “I can hardly wait. It all just sounds so amazing! All different pavilions from around the world.”

 

“Frank got your tickets then?”

 

“Well, he actually gave them to me, because he’s concerned that the daughter of Mr. Willison might pinch them, just to be nasty.”

 

“She sounds like a right piece a work, dearie. Best they stay safe wiv you, ‘ere at Cavendish Mews, then.”

 

“Yes, best to be on the safe side, for Henrietta,” Edith shudders as she mentions her name. “Is quite a little madam. Mind you,” She takes up a biscuit from the tin before her and takes a satisfied bite out of it. “I did give her what for that day you and I walked up to Oxford Street together.”

 

“Whatchoo do, Edith dearie?” Mrs. Boothby asks, snatching up a biscuit for herself with her long and bony, careworn fingers of her right hand, whilst holding her smouldering cigarette aloft in her left. She leans forward, excited to catch a little bit of gossip about her younger companion and friend.

 

“Well, after you left Frank and I together…”

 

“Ah yes!” Mrs. Boothby interrupts. “No place for an old woman like me when there’s young love in the air, is there?”

 

“We didn’t exactly shoo you away, Mrs. Boothby, as I recall it.”

 

“Well, be that as it may, go on.” She takes a long drag on her hand rolled cigarette, the paper crackling as the tobacco inside burns.

 

“Well, after you left and Frank and I talked for just a little while, I noticed we were being observed by that nasty little snitch. She accused us of cavorting in the street!”

 

“Did she now, fancy fine little madam?”

 

“As if she even knew what cavorting meant.”

 

“So whatchoo do, then, Edith dearie?”

 

“Well, I told her that we weren’t, and I told her to stop spying on Frank and I, or I’d tell Miss Lettice that I wanted to take our business elsewhere, and that her father would know that she was the cause of it.”

 

The old Cockney woman bursts out laughing and claps her hands in delight, showering flakes of ash and biscuit crumbs over the table before her. “Good for you, Edith dearie! I ain’t nevva fort youse ‘ave the guts to do somefink like that!”

 

“Nor did I, Mrs. Boothby.” Edith answers slightly shakily as she puts her hand to her heaving chest where her heart beats a little faster at the memory of her altercation with Henrietta Willison. “I don’t quite know where it came from, but I did, and I’m not unhappy that I did it.”

 

“Well, I say well done, dearie. That girl sounds like a nasty bit o’ work: spyin’ on people and spoilin’ their fun by threatenin’ ta steal tickets what they done paid for. It ain’t right. Sounds like she got what was commin’ to ‘er, and there’s a fact.”

 

“All the same, I do feel a little guilty about it.”

 

“Why, Edith dearie?” Mrs. Boothby munches contentedly on the remains of her biscuit as she settles back into the rounded back of the Windsor chair she sits in.

 

“Well, part of me thinks that for all her nastiness, it’s not entirely Henrietta’s fault that she is the way that she is.”

 

“’Ow’s that then?”

 

“Well, she’s at that difficult age. I don’t know if I was overly wonderful when I was her age either. Mum always said I was in a funk, which I put down to working for nasty old Widow Hounslow at the time, but looking back, I think I was emotional. My first chap who I was sweet on, the postman, had taken the King’s shilling******* and gone off to Flander’s Fields******* and never came back.”

 

“Bless all of ‘em takers of the King’s shillin’.” Mrs. Boothby interrupts, lowering her eyes as she does so.

 

“So I was a mess of emotions.”

 

“Course you was, dearie. Any girl wiv a sweetheart in the army would ‘ave been the same.”

 

“Maybe, but I think that even if there hadn’t been a war, I’d still have been emotional. You see it wasn’t just the war: everything made me emotional, or sullen.” She stops speaking and takes a gentle sip of her tea. “Do you know what I think, Mrs. Boothby?”

 

“What’s that then, dearie?”

 

“I think Henrietta is sweet on Frank, even though she’s far to young for Frank, and I think she sees me as a threat.”

 

“Nah, nah, my girl!” Mrs. Boothby defends. “Youse ain’t no threat ta nobody!”

 

“You know that, and I know that, but I think in her emotional, difficult stage of life mind, Henrietta thinks that if I went away, Frank might notice her.”

 

“Well, whevva she finks that or not, she’s still got no business stealin’ a body’s tickets what they gone and paid for ‘emselves. She got what she deserved, which I ‘ope is a big fright!” Mrs. Boothby nods seriously as she screws up her face into an even more wrinkled mass of crumpled flesh.

 

“Maybe, Mrs. Boothby.”

 

“Would you go frew wiv it, then: ya threat, I mean?”

 

“Well, I haven’t had to yet, but if she continues to spy on Frank and I, or cause trouble, I will tell Miss Lettice, and I don’t think she’ll take too kindly to me being bothered in my own time by the daughter of our grocers.”

 

“Well, enuf ‘bout ‘er, Edith dearie. Nah you said your dad was lookin’ forward to seein’ the trains at the hexibition.”

 

“That’s right, Mrs. Boothby. The Flying Scotsman********* in the Palace of Engineering.”

 

“Right-o. But whatchoo lookin’ forward to seein’ the most on Sunday, besides Frank’s pretty blue eyes starin’ dahwn inta yer own, eh?”

 

“Oh Mrs. Boothby!” Edith gasps, raising her hands to her cheeks as she feels them flush. As the old Cockney chuckles mischievously from her seat adjunct to Edith, the young girl perseveres as she clears her throat. “Well, I’m looking forward to seeing the Palace of Engineering too.”

 

“I nevva took you for a train lover, Edith dearie!” Mrs. Boothby says in surprise.

 

“Oh, it isn’t the railway exhibits I’m interested in.” Edith assures her, raising her hands defensively before her and shaking her pretty head. “No. I saw in the newspapers the designer of the Lion of Engineering********** and I read what was going to be included in the pavilion, and there will be examples of new British labour-saving devices, so I’m very keen to see them.”

 

“Is that all?” Mrs. Boothby exclaims aghast. “A whole bunch of new fancy appliances? What about all the fings from ‘round the world? That’s what I’d be interested to see!”

 

“Oh I am. They say that there will be coloured people there from some of the African nations, living right there at the exhibition, giving demonstrations of native crafts and taking part in traditional cultural events.”

 

“Yes, I read that too! Fancy that! I don’t see many coloured people, even dahwn Poplar, where we’s all mixed in togevva, ‘cept maybe a sailor or two nah and then.”

 

“And there will be elephants roaming around too, and goodness knows what else. It’s all going to be amazing, I’m sure.”

 

“Well, I look forward to ‘earing all about it from you, Edith dearie. You’ll probably be the closest I get to seein’ it, meself.”

 

Edith cradles her cup in her hands and looks thoughtfully at the old woman. “Aren’t you going to go too, Mrs. Boothby. Everyone I know is going. Hilda is going, although one of her friends from Mrs. Minkin’s knitting circle asked her before Frank and I did, so she is going with some of them in a few weeks.”

 

“Yes, she told me she was goin’, too, but not wiv you, which is a bit of a shame.”

 

“Oh, I’m just glad that she’s going, and that she has made some new friends.” Edith replies happily. “Hilda, as you know, is quite shy, and she finds it hard to make friends. I don’t think we would have been friends if we hadn’t shared a bedroom at Mrs. Plaistow’s, even if we were both under housemaids and living under the same roof.” She sighs. “Anyway, Hilda and I get to see each other all the time, especially since we live so close by now. As a matter of fact, I’m actually going over to Hill Street tonight, with Miss Lettice’s blessing, to help wait table with Hilda for Mr. and Mrs. Channon. They have some important guests from America coming to dinner this evening, and Hilda can’t manage to serve Lobster à la Newburg*********** by herself. Thus, why I have pulled out my cookbooks. I need to have my head on right if I’m to be head cook for Hilda, who is petrified of spoiling the lobster for Mr. and Mrs. Channon’s guests.”

 

“Well, I ‘ope Mr. and Mrs. Channon is payin’ you, Edith dearie, is all I’ll say. They might be ‘avin’ some fancy toffs over for a lobster tea, probably that American Mr. Carter and ‘is snobby English wife, but they’s can barely scrape by payin’ the ‘ouse’old bills. “Ilda ‘ad the wine merchants boys over at ‘Ill Street last week whilst I was there. Luckily, Mr. and Mrs. Channon were genuinely out, so ‘Ilda didn’t ‘ave ta lie and say they weren’t ‘ome when they was, but it’s still pretty bad when the bailiff’s knockin’ at the door.”

 

“Yes, I heard about that from Hilda. It’s a sorry state of affairs, and that’s a fact. I don’t think Mr. or Mrs. Channon can balance a budget to save themselves. Luckily, like you and Hilda, tonight’s wages will be paid to be by Mrs. Channon’s father, Mr. de Virre, who will also be in attendance.”

 

“Just as well. ‘E never fails to pay me wages.”

 

“Anyway, you were going to tell me why you and Ken aren’t going to the British Empire Exhibition. I’m sure Ken would enjoy the amusement park. Apparently it’s the biggest in Britain.”

 

“Big ain’t necessarily best.” Mrs. Boothby concludes sagely. “And it certainly ain’t for me Ken. I’m sure you’re right. ‘E’d love the rides and the colour, but they’s too many people there, and Ken gets hoverwhelmed, ‘e does if they’s too many strangers about. Besides,” she adds with a defensive sniff. “I don’t want no-one lookin’ sideways wiv funny glances at me Ken. ‘E’s a good lad, but folks outside ‘a Polar ain’t so kind to lads like ‘im, and I won’t ‘ave no strangers pokin’ fun at ‘im niver!”

 

“Well that’s fair enough, Mrs. Boothby. Shall I buy Ken a nice souvenir from the exhibition, then, since he’s not going to go himself?”

 

“Youse spoils my lad, Edith dearie. Nah, what youse should be doin’ is savin’ your shillin’s and pence for when you set up ‘ouse wiv Frank. Youse far too generous, dearie.”

 

“Nonsense, Mrs. Boothby. I think a treat for someone as sweet as Ken is only deserving.”

 

“Well, if I can’t talk you outta it, make it somethin’ small and cheap, eh?”

 

“Alright Mrs. Boothby.” Edith laughs good naturedly. “More tea?”

 

“Like I’d evva say no to a nice cup ‘a Rosie-Lee************, dearie!”

 

Just as Edith pours the tea, a jangling ring echoes through the peaceable quiet of the kitchen.

 

BBBBRRRINGGG!

 

BBBBRRRINGGG!

 

Edith places the knitted coy covered pot back down on the table with an irritable thud and looks aghast through the doors wedged open showing a clear view to Lettice’s dining room. Beyond it in the Cavendish Mews drawing room, the sparkling silver and Bakelite telephone rings.

 

“Oh! That infernal contraption!” she mutters to herself.

 

BBBBRRRINGGG!

 

Edith hates answering the telephone. It’s one of the few jobs in her position as Lettice’s maid that she wishes she didn’t have to do. Whenever she has to answer it, which is quite often considering how frequently her mistress is out and about, there is usually some uppity caller at the other end of the phone, whose toffee-nosed accent only seems to sharpen when they realise they are speaking to ‘the hired help’ as they abruptly demand Lettice’s whereabouts.

 

BBBBRRRINGGG!

 

“That will be the telephone, Miss Watsford,” Mrs. Boothby says with a cheeky smirk as she stubs out her cigarette and reaches for her tobacco and papers so that she can roll herself another one. “Best youse go see ‘oo it is, then.”

 

Edith groans as she picks herself up out of her comfortable Windsor chair and walks towards the scullery connecting the service part of the flat with Lettice’s living quarters. “I should have disconnected it from the wall the instant Miss Lettice left.” she says as she goes. “Then let’s hear it ring.”

 

“Oh! I should like to see Miss Lettice’s face if she came back and saw that!” Mrs. Boothby manages to say between her guffaws and smattering of fruity coughs as Edith disappears.

 

*A charwoman, chargirl, or char, jokingly charlady, is an old-fashioned occupational term, referring to a paid part-time worker who comes into a house or other building to clean it for a few hours of a day or week, as opposed to a maid, who usually lives as part of the household within the structure of domestic service. In the 1920s, chars usually did all the hard graft work that paid live-in domestics would no longer do as they looked for excuses to leave domestic service for better paying work in offices and factories.

 

**Huntley and Palmers is a British firm of biscuit makers originally based in Reading, Berkshire. The company created one of the world’s first global brands and ran what was once the world’s largest biscuit factory. Over the years, the company was also known as J. Huntley and Son and Huntley and Palmer. Huntley and Palmer were renown for their ‘superior reading biscuits’ which they promoted in different varieties for different occasions, including at breakfast time, morning and afternoon tea and reading time.

 

***Alfred Harmsworth founded Home Chat to compete with Home Notes. He ran the Amalgamated Press and through them he published the magazine. He founded it in 1895 and the magazine ran until 1959. It was published as a small format magazine which came out weekly. As was usual for such women's weeklies the formulation was to cover society gossip and domestic tips along with short stories, dress patterns, recipes and competitions. One of the editors was Maud Brown. She retired in 1919 and was replaced by her sister Flora. It began with a circulation of 186,000 in 1895 and finished up at 323,600 in 1959. It took a severe hit before the Second World War in circulation but had recovered before it was closed down.

 

****The Everylady’s Journal was published monthly in Australia and shipped internationally from 1911 to 1938, but began life as The New Idea: A Woman’s Journal for Australasia in 1902. The New Idea contained articles on women’s suffrage, alongside discussions about diet, sewing patterns and tips and tricks for the housewife and young lady. From 1911 The New Idea became the Everylady’s Journal. Published by T.S. Fitchett the fashion periodical changed its name to New Idea in 1938, and it is still being published to this day.

 

*****Camp Coffee is a concentrated syrup which is flavoured with coffee and chicory, first produced in 1876 by Paterson & Sons Ltd, in Glasgow. In 1974, Dennis Jenks merged his business with Paterson to form Paterson Jenks plc. In 1984, Paterson Jenks plc was bought by McCormick & Company. Legend has it (mainly due to the picture on the label) that Camp Coffee was originally developed as an instant coffee for military use. The label is classical in tone, drawing on the romance of the British Raj. It includes a drawing of a seated Gordon Highlander (supposedly Major General Sir Hector MacDonald) being served by a Sikh soldier holding a tray with a bottle of essence and jug of hot water. They are in front of a tent, at the apex of which flies a flag bearing the drink's slogan, "Ready Aye Ready". A later version of the label, introduced in the mid-20th century, removed the tray from the picture, thus removing the infinite bottles element and was seen as an attempt to avoid the connotation that the Sikh was a servant, although he was still shown waiting while the kilted Scottish soldier sipped his coffee. The current version, introduced in 2006, depicts the Sikh as a soldier, now sitting beside the Scottish soldier, and with a cup and saucer of his own. Camp Coffee is an item of British nostalgia, because many remember it from their childhood. It is still a popular ingredient for home bakers making coffee-flavoured cake and coffee-flavoured buttercream. In late 1975, Camp Coffee temporarily became a popular alternative to instant coffee in the UK, after the price of coffee doubled due to shortages caused by heavy frosts in Brazil.

 

******The British Empire Exhibition was a colonial exhibition held at Wembley Park, London England from 23 April to 1 November 1924 and from 9 May to 31 October 1925. In 1920 the British Government decided to site the British Empire Exhibition at Wembley Park, on the site of the pleasure gardens created by Edward Watkin in the 1890s. A British Empire Exhibition had first been proposed in 1902, by the British Empire League, and again in 1913. The Russo-Japanese War had prevented the first plan from being developed and World War I put an end to the second, though there had been a Festival of Empire in 1911, held in part at Crystal Palace. One of the reasons for the suggestion was a sense that other powers, like America and Japan, were challenging Britain on the world stage. Despite victory in Great War, this was in some ways even truer in 1919. The country had economic problems and its naval supremacy was being challenged by two of its former allies, the United States and Japan. In 1917 Britain had committed itself eventually to leave India, which effectively signalled the end of the British Empire to anyone who thought about the consequences, while the Dominions had shown little interest in following British foreign policy since the war. It was hoped that the Exhibition would strengthen the bonds within the Empire, stimulate trade and demonstrate British greatness both abroad and at home, where the public was believed to be increasingly uninterested in Empire, preferring other distractions, such as the cinema.

 

*******To take the King’s shilling means to enlist in the army. The saying derives from a shilling whose acceptance by a recruit from a recruiting officer constituted until 1879 a binding enlistment in the British army —used when the British monarch is a king.

 

********The term “Flanders Fields”, used after the war to refer to the parts of France where the bloodiest battles of the Great War raged comes from "In Flanders Fields" is a war poem in the form of a rondeau, written during the First World War by Canadian physician Lieutenant-Colonel John McCrae, written in 1915.

 

*********No. 4472 Flying Scotsman is a LNER Class A3 4-6-2 "Pacific" steam locomotive built in 1923 for the London and North Eastern Railway (LNER) at Doncaster Works to a design of Nigel Gresley. It was employed on long-distance express passenger trains on the East Coast Main Line by LNER and its successors, British Railways' Eastern and North Eastern Regions, notably on The Flying Scotsman service between London King's Cross and Edinburgh Waverley after which it was named. Retired from British Railways in 1963 after covering 2.08 million miles, Flying Scotsman has been described as the world's most famous steam locomotive. It had earned considerable fame in preservation under the ownership of, successively, Alan Pegler, William McAlpine, Tony Marchington, and, since 2004, the National Railway Museum. 4472 became a flagship locomotive for the LNER, representing the company twice at the British Empire Exhibition and in 1928, hauled the inaugural non-stop Flying Scotsman service. It set two world records for steam traction, becoming the first locomotive to reach the officially authenticated speed of 100 miles per hour on the 30th of November 1934, and setting the longest non-stop run of a steam locomotive of 422 miles on the 8th of August 1989 whilst on tour in Australia.

 

**********Although largely forgotten today, British artist, sculptor and designer, Percy Metcalf had a great influence on the lives of everyday Britons and millions of people throughout the British Empire. He designed the first coinage of the Irish Free State in 1928. The first Irish coin series consisted of eight coins. The harp was chosen as the obverse. Metcalfe was chosen out of six designers as the winner of the reverse design of the Irish Free State's currency. The horse, salmon, bull, wolf-hound, hare, hen, pig and woodcock were all on different denominations of coinage that was known as the Barnyard Collection. In 1935, it was George V's jubilee, and to celebrate the occasion, a crown piece containing a new design was issued. The reverse side of the coin depicts an image of St George on a horse, rearing over a dragon. Due to its modernistic design by Metcalfe it has earned little credit from collectors. In 1936, Metcalfe designed the obverse crowned effigy of Edward VIII for overseas coinage which was approved by the King, but none was minted for circulation before Edward's abdication that December. Metcalfe was immediately assigned to produce a similar crowned portrait of King George VI for overseas use. This image was also used as part of the George Cross design in 1940. The George Cross is second in the order of wear in the United Kingdom honours system and is the highest gallantry award for civilians, as well as for members of the armed forces in actions for which purely military honours would not normally be granted. It also features on the flag of Malta in recognition of the island's bravery during the Siege of Malta in World War II. Metcalfe also designed the Great Seal of the Realm. He produced designs for coinage of several countries including Ireland and Australia. He created a portrait of King George V which was used as the obverse for coins of Australia, Canada, Fiji, Mauritius, New Zealand and Southern Rhodesia. To commemorate the extraordinary visit that George VI and Queen Elizabeth set out on to North America in 1939, three series of medallions were designed for the Royal Canadian Mint. The reverse side of the coins contained a joint profile of George VI and Queen Elizabeth, which was designed by Metcalfe. This design was also used on the British Coronation Medal of 1937. Metcalfe created a British Jubilee crown piece, which was exhibited in the Leeds College of Art in November 1946. Prior to all his coin designs, Metcalfe had taken up sculpting and designing objects as an art form at the Royal College of Art in London, and he was commissioned to create the great Lions of Industry and Engineering for the British Empire Exhibition in 1924.

 

***********Lobster Newberg (also spelled lobster Newburg or lobster Newburgh) is an American seafood dish made from lobster, butter, cream, cognac, sherry and eggs, with a secret ingredient found to be Cayenne pepper. A modern legend with no primary or early sources states that the dish was invented by Ben Wenberg, a sea captain in the fruit trade. He was said to have demonstrated the dish at Delmonico's Restaurant in New York City to the manager, Charles Delmonico, in 1876. After refinements by the chef, Charles Ranhofer, the creation was added to the restaurant's menu as Lobster à la Wenberg and it soon became very popular. The legend says that an argument between Wenberg and Charles Delmonico caused the dish to be removed from the menu. To satisfy patrons’ continued requests for it, the name was rendered in anagram as Lobster à la Newberg or Lobster Newberg.

 

************Rosie-Lee is Cockney slang for tea, and it is one of the most well-known of all Cockney rhyming slang.

 

This comfortable domestic kitchen scene is a little different to what you might think, for whilst it looks very authentic, it is made up entirely of 1:12 size dollhouse miniatures from my miniatures collection, some of which come from my own childhood.

 

Fun things to look for in this tableaux include:

 

Edith’s deal kitchen table is covered with lots of interesting bits and pieces. The tea cosy, which fits snugly over a white porcelain teapot, has been hand knitted in fine lemon, blue and violet wool. It comes easily off and off and can be as easily put back on as a real tea cosy on a real teapot. It comes from a specialist miniatures stockist in the United Kingdom. The Huntley and Palmer’s Breakfast Biscuit tin containing a replica selection of biscuits is also a 1:12 artisan piece. Made in England by hand from clay by former chef turned miniature artisan, Frances Knight, the biscuits are incredibly detailed and realistic, and she says that she draws her inspiration from her years as a chef and her imagination. The Deftware cups, saucers, sugar bowl and milk jug are part of a 1:12 size miniature porcelain dinner set which sits on the dresser that can be seen just to the right of shot. The vase of flowers are beautifully made by hand by the Doll House Emporium and inserted into a real, hand blown glass vase.

 

Edith’s two cookbooks are made by hand by an unknown American artisan and were acquired from an American miniature collector on E-Bay. The Everywoman Journal magazine from 1924 sitting on the table was made by hand by Petite Gite Miniatures in the United States, whilst the copy of Home Chat is a 1:12 miniature made by artisan Ken Blythe. I have a large representation of Ken Blythe’s work in my miniatures collection – books mostly. Most of the books I own that he has made may be opened to reveal authentic printed interiors. In some cases, you can even read the words, depending upon the size of the print! Sadly, so little of his real artistry is seen because the books that he specialised in making are usually closed, sitting on shelves or closed on desks and table surfaces. As well as making books, he also made other small paper based miniatures including magazines like the copy of Home Chat. It is not designed to be opened. What might amaze you in spite of this is the fact is that all Ken Blythe’s books and magazines are authentically replicated 1:12 scale miniatures of real volumes. To create something so authentic to the original in such detail and so clearly, really does make them all miniature artisan pieces. Ken Blythe’s work is highly sought after by miniaturists around the world today and command high prices at auction for such tiny pieces, particularly now that he is no longer alive. I was fortunate enough to acquire pieces from Ken Blythe prior to his death about four years ago, as well as through his estate via his daughter and son-in-law. His legacy will live on with me and in my photography which I hope will please his daughter.

 

Also on the table, sit Mrs. Boothby’s Player’s Navy Cut cigarette tin and Swan Vesta matches, which are 1:12 miniatures hand made by Jonesy’s Miniatures in England. The black ashtray is also an artisan piece, the bae of which is filled with “ash”. The tray as well as having grey ash in it, also has a 1:12 cigarette which rests on its lip (it is affixed there). Made by Nottingham based tobacconist manufacturer John Player and Sons, Player’s Medium Navy Cut was the most popular by far of the three Navy Cut brands (there was also Mild and Gold Leaf, mild being today’s rich flavour). Two thirds of all the cigarettes sold in Britain were Player’s and two thirds of these were branded as Player’s Medium Navy Cut. In January 1937, Player’s sold nearly 3.5 million cigarettes (which included 1.34 million in London). Production continued to grow until at its peak in the late 1950s, Player’s was employing 11,000 workers (compared to 5,000 in 1926) and producing 15 brands of pipe tobacco and 11 brands of cigarettes. Nowadays the brands “Player” and “John Player Special” are owned and commercialised by Imperial Brands (formerly the Imperial Tobacco Company). Swan Vestas is a brand name for a popular brand of ‘strike-anywhere’ matches. Shorter than normal pocket matches they are particularly popular with smokers and have long used the tagline ‘the smoker’s match’ although this has been replaced by the prefix ‘the original’ on the current packaging. Swan Vestas matches are manufactured under the House of Swan brand, which is also responsible for making other smoking accessories such as cigarette papers, flints and filter tips. The matches are manufactured by Swedish Match in Sweden using local, sustainably grown aspen. The Swan brand began in 1883 when the Collard & Kendall match company in Bootle on Merseyside near Liverpool introduced ‘Swan wax matches’. These were superseded by later versions including ‘Swan White Pine Vestas’ from the Diamond Match Company. These were formed of a wooden splint soaked in wax. They were finally christened ‘Swan Vestas’ in 1906 when Diamond merged with Bryant and May and the company enthusiastically promoted the Swan brand. By the 1930s ‘Swan Vestas’ had become ‘Britain’s best-selling match’.

 

Edith’s Windsor chairs are both hand-turned 1:12 artisan miniatures which came from America. Unfortunately, the artist did not carve their name under the seat of either chair, but they are definitely unmarked artisan pieces.

 

The bright brass pieces hanging on the wall or standing on the stove all come from various stockists, most overseas, but the three frypans I bought from a High Street specialist in dolls and dolls’ house furnishings when I was a teenager. The spice drawers you can just see hanging on the wall to the upper right-hand corner of the photo came from the same shop as the frypans, but were bought about a year before the pans.

 

In the background you can see a very modern and up-to-date 1920s gas stove. It would have been expensive to instal at the time, and it would have been the cook’s or maid’s pleasure to cook on and in. It would have included a thermostat for perfect cooking and without the need of coal, it was much cleaner to feed, use and clean. It is not unlike those made by the Roper Stove Company in the 1920s. The Roper Stove Company previously named the Florence-Wehrle Company among other names, was founded in 1883. Located in Newark, Ohio, the company was once the largest stove producer in the world. Today, the Roper Stove Company is a brand of Whirlpool.

 

The tin bucket, mops and brooms in the corner of the kitchen all come from Beautifully handmade Miniatures in Kettering.

Jellyfish, also known sea jellies, are the medusa-phase of certain gelatinous members of the subphylum Medusozoa, which is a major part of the phylum Cnidaria.

 

Jellyfish are mainly free-swimming marine animals with umbrella-shaped bells and trailing tentacles, although a few are anchored to the seabed by stalks rather than being mobile. The bell can pulsate to provide propulsion for highly efficient locomotion. The tentacles are armed with stinging cells and may be used to capture prey and defend against predators. Jellyfish have a complex life cycle. The medusa is normally the sexual phase, which produces planula larvae; these then disperse widely and enter a sedentary polyp phase, before reaching sexual maturity.

 

Jellyfish are found all over the world, from surface waters to the deep sea. Scyphozoans (the "true jellyfish") are exclusively marine, but some hydrozoans with a similar appearance live in freshwater. Large, often colorful, jellyfish are common in coastal zones worldwide. The medusae of most species are fast-growing, and mature within a few months then die soon after breeding, but the polyp stage, attached to the seabed, may be much more long-lived. Jellyfish have been in existence for at least 500 million years, and possibly 700 million years or more, making them the oldest multi-organ animal group.

 

Jellyfish are eaten by humans in certain cultures. They are considered a delicacy in some Asian countries, where species in the Rhizostomeae order are pressed and salted to remove excess water. Australian researchers have described them as a "perfect food": sustainable and protein-rich but relatively low in food energy.

 

They are also used in research, where the green fluorescent protein used by some species to cause bioluminescence has been adapted as a fluorescent marker for genes inserted into other cells or organisms.

 

The stinging cells used by jellyfish to subdue their prey can injure humans. Thousands of swimmers worldwide are stung every year, with effects ranging from mild discomfort to serious injury or even death. When conditions are favourable, jellyfish can form vast swarms, which can be responsible for damage to fishing gear by filling fishing nets, and sometimes clog the cooling systems of power and desalination plants which draw their water from the sea.

  

Names

The name jellyfish, in use since 1796, has traditionally been applied to medusae and all similar animals including the comb jellies (ctenophores, another phylum). The term jellies or sea jellies is more recent, having been introduced by public aquaria in an effort to avoid use of the word "fish" with its modern connotation of an animal with a backbone, though shellfish, cuttlefish and starfish are not vertebrates either. In scientific literature, "jelly" and "jellyfish" have been used interchangeably. Many sources refer to only scyphozoans as "true jellyfish".

 

A group of jellyfish is called a "smack" or a "smuck".

 

Definition

The term jellyfish broadly corresponds to medusae, that is, a life-cycle stage in the Medusozoa. The American evolutionary biologist Paulyn Cartwright gives the following general definition:

 

Typically, medusozoan cnidarians have a pelagic, predatory jellyfish stage in their life cycle; staurozoans are the exceptions [as they are stalked].

 

The Merriam-Webster dictionary defines jellyfish as follows:

 

A free-swimming marine coelenterate that is the sexually reproducing form of a hydrozoan or scyphozoan and has a nearly transparent saucer-shaped body and extensible marginal tentacles studded with stinging cells.

 

Given that jellyfish is a common name, its mapping to biological groups is inexact. Some authorities have called the comb jellies and certain salps jellyfish, though other authorities state that neither of these are jellyfish, which they consider should be limited to certain groups within the medusozoa.

 

The non-medusozoan clades called jellyfish by some but not all authorities (both agreeing and disagreeing citations are given in each case) are indicated with on the following cladogram of the animal kingdom:

 

Jellyfish are not a clade, as they include most of the Medusozoa, barring some of the Hydrozoa. The medusozoan groups included by authorities are indicated on the following phylogenetic tree by the presence of citations. Names of included jellyfish, in English where possible, are shown in boldface; the presence of a named and cited example indicates that at least that species within its group has been called a jellyfish.

 

Taxonomy

The subphylum Medusozoa includes all cnidarians with a medusa stage in their life cycle. The basic cycle is egg, planula larva, polyp, medusa, with the medusa being the sexual stage. The polyp stage is sometimes secondarily lost. The subphylum include the major taxa, Scyphozoa (large jellyfish), Cubozoa (box jellyfish) and Hydrozoa (small jellyfish), and excludes Anthozoa (corals and sea anemones). This suggests that the medusa form evolved after the polyps. Medusozoans have tetramerous symmetry, with parts in fours or multiples of four.

 

The four major classes of medusozoan Cnidaria are:

Scyphozoa are sometimes called true jellyfish, though they are no more truly jellyfish than the others listed here. They have tetra-radial symmetry. Most have tentacles around the outer margin of the bowl-shaped bell, and long, oral arms around the mouth in the center of the subumbrella.

Cubozoa (box jellyfish) have a (rounded) box-shaped bell, and their velarium assists them to swim more quickly. Box jellyfish may be related more closely to scyphozoan jellyfish than either are to the Hydrozoa.

Hydrozoa medusae also have tetra-radial symmetry, nearly always have a velum (diaphragm used in swimming) attached just inside the bell margin, do not have oral arms, but a much smaller central stalk-like structure, the manubrium, with terminal mouth opening, and are distinguished by the absence of cells in the mesoglea. Hydrozoa show great diversity of lifestyle; some species maintain the polyp form for their entire life and do not form medusae at all (such as Hydra, which is hence not considered a jellyfish), and a few are entirely medusal and have no polyp form.

Staurozoa (stalked jellyfish) are characterized by a medusa form that is generally sessile, oriented upside down and with a stalk emerging from the apex of the "calyx" (bell), which attaches to the substrate. At least some Staurozoa also have a polyp form that alternates with the medusoid portion of the life cycle. Until recently, Staurozoa were classified within the Scyphozoa.

There are over 200 species of Scyphozoa, about 50 species of Staurozoa, about 50 species of Cubozoa, and the Hydrozoa includes about 1000–1500 species that produce medusae, but many more species that do not.

 

Fossil history

Since jellyfish have no hard parts, fossils are rare. The oldest unambiguous fossil of a free-swimming medusa is Burgessomedusa from the mid Cambrian Burgess Shale of Canada, which is likely either a stem group of box jellyfish (Cubozoa) or Acraspeda (the clade including Staurozoa, Cubozoa, and Scyphozoa). Other claimed records from the Cambrian of China and Utah in the United States are uncertain, and possibly represent ctenophores instead.

 

Anatomy

The main feature of a true jellyfish is the umbrella-shaped bell. This is a hollow structure consisting of a mass of transparent jelly-like matter known as mesoglea, which forms the hydrostatic skeleton of the animal. 95% or more of the mesogloea consists of water, but it also contains collagen and other fibrous proteins, as well as wandering amoebocytes which can engulf debris and bacteria. The mesogloea is bordered by the epidermis on the outside and the gastrodermis on the inside. The edge of the bell is often divided into rounded lobes known as lappets, which allow the bell to flex. In the gaps or niches between the lappets are dangling rudimentary sense organs known as rhopalia, and the margin of the bell often bears tentacles.

  

Anatomy of a scyphozoan jellyfish

On the underside of the bell is the manubrium, a stalk-like structure hanging down from the centre, with the mouth, which also functions as the anus, at its tip. There are often four oral arms connected to the manubrium, streaming away into the water below. The mouth opens into the gastrovascular cavity, where digestion takes place and nutrients are absorbed. This is subdivided by four thick septa into a central stomach and four gastric pockets. The four pairs of gonads are attached to the septa, and close to them four septal funnels open to the exterior, perhaps supplying good oxygenation to the gonads. Near the free edges of the septa, gastric filaments extend into the gastric cavity; these are armed with nematocysts and enzyme-producing cells and play a role in subduing and digesting the prey. In some scyphozoans, the gastric cavity is joined to radial canals which branch extensively and may join a marginal ring canal. Cilia in these canals circulate the fluid in a regular direction.

  

Discharge mechanism of a nematocyst

The box jellyfish is largely similar in structure. It has a squarish, box-like bell. A short pedalium or stalk hangs from each of the four lower corners. One or more long, slender tentacles are attached to each pedalium. The rim of the bell is folded inwards to form a shelf known as a velarium which restricts the bell's aperture and creates a powerful jet when the bell pulsates, allowing box jellyfish to swim faster than true jellyfish. Hydrozoans are also similar, usually with just four tentacles at the edge of the bell, although many hydrozoans are colonial and may not have a free-living medusal stage. In some species, a non-detachable bud known as a gonophore is formed that contains a gonad but is missing many other medusal features such as tentacles and rhopalia. Stalked jellyfish are attached to a solid surface by a basal disk, and resemble a polyp, the oral end of which has partially developed into a medusa with tentacle-bearing lobes and a central manubrium with four-sided mouth.

 

Most jellyfish do not have specialized systems for osmoregulation, respiration and circulation, and do not have a central nervous system. Nematocysts, which deliver the sting, are located mostly on the tentacles; true jellyfish also have them around the mouth and stomach. Jellyfish do not need a respiratory system because sufficient oxygen diffuses through the epidermis. They have limited control over their movement, but can navigate with the pulsations of the bell-like body; some species are active swimmers most of the time, while others largely drift. The rhopalia contain rudimentary sense organs which are able to detect light, water-borne vibrations, odour and orientation. A loose network of nerves called a "nerve net" is located in the epidermis. Although traditionally thought not to have a central nervous system, nerve net concentration and ganglion-like structures could be considered to constitute one in most species. A jellyfish detects stimuli, and transmits impulses both throughout the nerve net and around a circular nerve ring, to other nerve cells. The rhopalial ganglia contain pacemaker neurones which control swimming rate and direction.

 

In many species of jellyfish, the rhopalia include ocelli, light-sensitive organs able to tell light from dark. These are generally pigment spot ocelli, which have some of their cells pigmented. The rhopalia are suspended on stalks with heavy crystals at one end, acting like gyroscopes to orient the eyes skyward. Certain jellyfish look upward at the mangrove canopy while making a daily migration from mangrove swamps into the open lagoon, where they feed, and back again.

 

Box jellyfish have more advanced vision than the other groups. Each individual has 24 eyes, two of which are capable of seeing colour, and four parallel information processing areas that act in competition, supposedly making them one of the few kinds of animal to have a 360-degree view of its environment.

 

Box jellyfish eye

The study of jellyfish eye evolution is an intermediary to a better understanding of how visual systems evolved on Earth. Jellyfish exhibit immense variation in visual systems ranging from photoreceptive cell patches seen in simple photoreceptive systems to more derived complex eyes seen in box jellyfish. Major topics of jellyfish visual system research (with an emphasis on box jellyfish) include: the evolution of jellyfish vision from simple to complex visual systems), the eye morphology and molecular structures of box jellyfish (including comparisons to vertebrate eyes), and various uses of vision including task-guided behaviors and niche specialization.

 

Evolution

Experimental evidence for photosensitivity and photoreception in cnidarians antecedes the mid 1900s, and a rich body of research has since covered evolution of visual systems in jellyfish. Jellyfish visual systems range from simple photoreceptive cells to complex image-forming eyes. More ancestral visual systems incorporate extraocular vision (vision without eyes) that encompass numerous receptors dedicated to single-function behaviors. More derived visual systems comprise perception that is capable of multiple task-guided behaviors.

 

Although they lack a true brain, cnidarian jellyfish have a "ring" nervous system that plays a significant role in motor and sensory activity. This net of nerves is responsible for muscle contraction and movement and culminates the emergence of photosensitive structures. Across Cnidaria, there is large variation in the systems that underlie photosensitivity. Photosensitive structures range from non-specialized groups of cells, to more "conventional" eyes similar to those of vertebrates. The general evolutionary steps to develop complex vision include (from more ancestral to more derived states): non-directional photoreception, directional photoreception, low-resolution vision, and high-resolution vision. Increased habitat and task complexity has favored the high-resolution visual systems common in derived cnidarians such as box jellyfish.

 

Basal visual systems observed in various cnidarians exhibit photosensitivity representative of a single task or behavior. Extraocular photoreception (a form of non-directional photoreception), is the most basic form of light sensitivity and guides a variety of behaviors among cnidarians. It can function to regulate circadian rhythm (as seen in eyeless hydrozoans) and other light-guided behaviors responsive to the intensity and spectrum of light. Extraocular photoreception can function additionally in positive phototaxis (in planula larvae of hydrozoans), as well as in avoiding harmful amounts of UV radiation via negative phototaxis. Directional photoreception (the ability to perceive direction of incoming light) allows for more complex phototactic responses to light, and likely evolved by means of membrane stacking. The resulting behavioral responses can range from guided spawning events timed by moonlight to shadow responses for potential predator avoidance. Light-guided behaviors are observed in numerous scyphozoans including the common moon jelly, Aurelia aurita, which migrates in response to changes in ambient light and solar position even though they lack proper eyes.

 

The low-resolution visual system of box jellyfish is more derived than directional photoreception, and thus box jellyfish vision represents the most basic form of true vision in which multiple directional photoreceptors combine to create the first imaging and spatial resolution. This is different from the high-resolution vision that is observed in camera or compound eyes of vertebrates and cephalopods that rely on focusing optics. Critically, the visual systems of box jellyfish are responsible for guiding multiple tasks or behaviors in contrast to less derived visual systems in other jellyfish that guide single behavioral functions. These behaviors include phototaxis based on sunlight (positive) or shadows (negative), obstacle avoidance, and control of swim-pulse rate.

 

Box jellyfish possess "proper eyes" (similar to vertebrates) that allow them to inhabit environments that lesser derived medusae cannot. In fact, they are considered the only class in the clade Medusozoa that have behaviors necessitating spatial resolution and genuine vision. However, the lens in their eyes are more functionally similar to cup-eyes exhibited in low-resolution organisms, and have very little to no focusing capability. The lack of the ability to focus is due to the focal length exceeding the distance to the retina, thus generating unfocused images and limiting spatial resolution. The visual system is still sufficient for box jellyfish to produce an image to help with tasks such as object avoidance.

 

Utility as a model organism

Box jellyfish eyes are a visual system that is sophisticated in numerous ways. These intricacies include the considerable variation within the morphology of box jellyfishes' eyes (including their task/behavior specification), and the molecular makeup of their eyes including: photoreceptors, opsins, lenses, and synapses. The comparison of these attributes to more derived visual systems can allow for a further understanding of how the evolution of more derived visual systems may have occurred, and puts into perspective how box jellyfish can play the role as an evolutionary/developmental model for all visual systems.

 

Characteristics

Box jellyfish visual systems are both diverse and complex, comprising multiple photosystems. There is likely considerable variation in visual properties between species of box jellyfish given the significant inter-species morphological and physiological variation. Eyes tend to differ in size and shape, along with number of receptors (including opsins), and physiology across species of box jellyfish.

 

Box jellyfish have a series of intricate lensed eyes that are similar to those of more derived multicellular organisms such as vertebrates. Their 24 eyes fit into four different morphological categories. These categories consist of two large, morphologically different medial eyes (a lower and upper lensed eye) containing spherical lenses, a lateral pair of pigment slit eyes, and a lateral pair of pigment pit eyes. The eyes are situated on rhopalia (small sensory structures) which serve sensory functions of the box jellyfish and arise from the cavities of the exumbrella (the surface of the body) on the side of the bells of the jellyfish. The two large eyes are located on the mid-line of the club and are considered complex because they contain lenses. The four remaining eyes lie laterally on either side of each rhopalia and are considered simple. The simple eyes are observed as small invaginated cups of epithelium that have developed pigmentation. The larger of the complex eyes contains a cellular cornea created by a mono ciliated epithelium, cellular lens, homogenous capsule to the lens, vitreous body with prismatic elements, and a retina of pigmented cells. The smaller of the complex eyes is said to be slightly less complex given that it lacks a capsule but otherwise contains the same structure as the larger eye.

 

Box jellyfish have multiple photosystems that comprise different sets of eyes. Evidence includes immunocytochemical and molecular data that show photopigment differences among the different morphological eye types, and physiological experiments done on box jellyfish to suggest behavioral differences among photosystems. Each individual eye type constitutes photosystems that work collectively to control visually guided behaviors.

 

Box jellyfish eyes primarily use c-PRCs (ciliary photoreceptor cells) similar to that of vertebrate eyes. These cells undergo phototransduction cascades (process of light absorption by photoreceptors) that are triggered by c-opsins. Available opsin sequences suggest that there are two types of opsins possessed by all cnidarians including an ancient phylogenetic opsin, and a sister ciliary opsin to the c-opsins group. Box jellyfish could have both ciliary and cnidops (cnidarian opsins), which is something not previously believed to appear in the same retina. Nevertheless, it is not entirely evident whether cnidarians possess multiple opsins that are capable of having distinctive spectral sensitivities.

 

Comparison with other organisms

Comparative research on genetic and molecular makeup of box jellyfishes' eyes versus more derived eyes seen in vertebrates and cephalopods focuses on: lenses and crystallin composition, synapses, and Pax genes and their implied evidence for shared primordial (ancestral) genes in eye evolution.

 

Box jellyfish eyes are said to be an evolutionary/developmental model of all eyes based on their evolutionary recruitment of crystallins and Pax genes. Research done on box jellyfish including Tripedalia cystophora has suggested that they possess a single Pax gene, PaxB. PaxB functions by binding to crystallin promoters and activating them. PaxB in situ hybridization resulted in PaxB expression in the lens, retina, and statocysts. These results and the rejection of the prior hypothesis that Pax6 was an ancestral Pax gene in eyes has led to the conclusion that PaxB was a primordial gene in eye evolution, and that the eyes of all organisms likely share a common ancestor.

 

The lens structure of box jellyfish appears very similar to those of other organisms, but the crystallins are distinct in both function and appearance. Weak reactions were seen within the sera and there were very weak sequence similarities within the crystallins among vertebrate and invertebrate lenses. This is likely due to differences in lower molecular weight proteins and the subsequent lack of immunological reactions with antisera that other organisms' lenses exhibit.

 

All four of the visual systems of box jellyfish species investigated with detail (Carybdea marsupialis, Chiropsalmus quadrumanus, Tamoya haplonema and Tripedalia cystophora) have invaginated synapses, but only in the upper and lower lensed eyes. Different densities were found between the upper and lower lenses, and between species. Four types of chemical synapses have been discovered within the rhopalia which could help in understanding neural organization including: clear unidirectional, dense-core unidirectional, clear bidirectional, and clear and dense-core bidirectional. The synapses of the lensed eyes could be useful as markers to learn more about the neural circuit in box jellyfish retinal areas.

 

Evolution as a response to natural stimuli

The primary adaptive responses to environmental variation observed in box jellyfish eyes include pupillary constriction speeds in response to light environments, as well as photoreceptor tuning and lens adaptations to better respond to shifts between light environments and darkness. Interestingly, some box jellyfish species' eyes appear to have evolved more focused vision in response to their habitat.

 

Pupillary contraction appears to have evolved in response to variation in the light environment across ecological niches across three species of box jellyfish (Chironex fleckeri, Chiropsella bronzie, and Carukia barnesi). Behavioral studies suggest that faster pupil contraction rates allow for greater object avoidance, and in fact, species with more complex habitats exhibit faster rates. Ch. bronzie inhabit shallow beach fronts that have low visibility and very few obstacles, thus, faster pupil contraction in response to objects in their environment is not important. Ca. barnesi and Ch. fleckeri are found in more three-dimensionally complex environments like mangroves with an abundance of natural obstacles, where faster pupil contraction is more adaptive. Behavioral studies support the idea that faster pupillary contraction rates assist with obstacle avoidance as well as depth adjustments in response to differing light intensities.

 

Light/dark adaptation via pupillary light reflexes is an additional form of an evolutionary response to the light environment. This relates to the pupil's response to shifts between light intensity (generally from sunlight to darkness). In the process of light/dark adaptation, the upper and lower lens eyes of different box jellyfish species vary in specific function. The lower lens-eyes contain pigmented photoreceptors and long pigment cells with dark pigments that migrate on light/dark adaptation, while the upper-lens eyes play a concentrated role in light direction and phototaxis given that they face upward towards the water surface (towards the sun or moon). The upper lens of Ch. bronzie does not exhibit any considerable optical power while Tr. cystophora (a box jellyfish species that tends to live in mangroves) does. The ability to use light to visually guide behavior is not of as much importance to Ch. bronzie as it is to species in more obstacle-filled environments. Differences in visually guided behavior serve as evidence that species that share the same number and structure of eyes can exhibit differences in how they control behavior.

 

Largest and smallest

Jellyfish range from about one millimeter in bell height and diameter, to nearly 2 metres (6+1⁄2 ft) in bell height and diameter; the tentacles and mouth parts usually extend beyond this bell dimension.

 

The smallest jellyfish are the peculiar creeping jellyfish in the genera Staurocladia and Eleutheria, which have bell disks from 0.5 millimetres (1⁄32 in) to a few millimeters in diameter, with short tentacles that extend out beyond this, which these jellyfish use to move across the surface of seaweed or the bottoms of rocky pools; many of these tiny creeping jellyfish cannot be seen in the field without a hand lens or microscope. They can reproduce asexually by fission (splitting in half). Other very small jellyfish, which have bells about one millimeter, are the hydromedusae of many species that have just been released from their parent polyps; some of these live only a few minutes before shedding their gametes in the plankton and then dying, while others will grow in the plankton for weeks or months. The hydromedusae Cladonema radiatum and Cladonema californicum are also very small, living for months, yet never growing beyond a few mm in bell height and diameter.

 

The lion's mane jellyfish, Cyanea capillata, was long-cited as the largest jellyfish, and arguably the longest animal in the world, with fine, thread-like tentacles that may extend up to 36.5 m (119 ft 9 in) long (though most are nowhere near that large). They have a moderately painful, but rarely fatal, sting. The increasingly common giant Nomura's jellyfish, Nemopilema nomurai, found in some, but not all years in the waters of Japan, Korea and China in summer and autumn is another candidate for "largest jellyfish", in terms of diameter and weight, since the largest Nomura's jellyfish in late autumn can reach 2 m (6 ft 7 in) in bell (body) diameter and about 200 kg (440 lb) in weight, with average specimens frequently reaching 0.9 m (2 ft 11 in) in bell diameter and about 150 kg (330 lb) in weight. The large bell mass of the giant Nomura's jellyfish can dwarf a diver and is nearly always much greater than the Lion's Mane, whose bell diameter can reach 1 m (3 ft 3 in).

 

The rarely encountered deep-sea jellyfish Stygiomedusa gigantea is another candidate for "largest jellyfish", with its thick, massive bell up to 100 cm (3 ft 3 in) wide, and four thick, "strap-like" oral arms extending up to 6 m (19+1⁄2 ft) in length, very different from the typical fine, threadlike tentacles that rim the umbrella of more-typical-looking jellyfish, including the Lion's Mane.

 

Desmonema glaciale, which lives in the Antarctic region, can reach a very large size (several meters). Purple-striped jelly (Chrysaora colorata) can also be extremely long (up to 15 feet).

 

Life history and behavior

Life cycle

Jellyfish have a complex life cycle which includes both sexual and asexual phases, with the medusa being the sexual stage in most instances. Sperm fertilize eggs, which develop into larval planulae, become polyps, bud into ephyrae and then transform into adult medusae. In some species certain stages may be skipped.

 

Upon reaching adult size, jellyfish spawn regularly if there is a sufficient supply of food. In most species, spawning is controlled by light, with all individuals spawning at about the same time of day; in many instances this is at dawn or dusk. Jellyfish are usually either male or female (with occasional hermaphrodites). In most cases, adults release sperm and eggs into the surrounding water, where the unprotected eggs are fertilized and develop into larvae. In a few species, the sperm swim into the female's mouth, fertilizing the eggs within her body, where they remain during early development stages. In moon jellies, the eggs lodge in pits on the oral arms, which form a temporary brood chamber for the developing planula larvae.

 

The planula is a small larva covered with cilia. When sufficiently developed, it settles onto a firm surface and develops into a polyp. The polyp generally consists of a small stalk topped by a mouth that is ringed by upward-facing tentacles. The polyps resemble those of closely related anthozoans, such as sea anemones and corals. The jellyfish polyp may be sessile, living on the bottom, boat hulls or other substrates, or it may be free-floating or attached to tiny bits of free-living plankton or rarely, fish or other invertebrates. Polyps may be solitary or colonial. Most polyps are only millimetres in diameter and feed continuously. The polyp stage may last for years.

 

After an interval and stimulated by seasonal or hormonal changes, the polyp may begin reproducing asexually by budding and, in the Scyphozoa, is called a segmenting polyp, or a scyphistoma. Budding produces more scyphistomae and also ephyrae. Budding sites vary by species; from the tentacle bulbs, the manubrium (above the mouth), or the gonads of hydromedusae. In a process known as strobilation, the polyp's tentacles are reabsorbed and the body starts to narrow, forming transverse constrictions, in several places near the upper extremity of the polyp. These deepen as the constriction sites migrate down the body, and separate segments known as ephyra detach. These are free-swimming precursors of the adult medusa stage, which is the life stage that is typically identified as a jellyfish. The ephyrae, usually only a millimeter or two across initially, swim away from the polyp and grow. Limnomedusae polyps can asexually produce a creeping frustule larval form, which crawls away before developing into another polyp. A few species can produce new medusae by budding directly from the medusan stage. Some hydromedusae reproduce by fission.

 

Lifespan

Little is known of the life histories of many jellyfish as the places on the seabed where the benthic forms of those species live have not been found. However, an asexually reproducing strobila form can sometimes live for several years, producing new medusae (ephyra larvae) each year.

 

An unusual species, Turritopsis dohrnii, formerly classified as Turritopsis nutricula, might be effectively immortal because of its ability under certain circumstances to transform from medusa back to the polyp stage, thereby escaping the death that typically awaits medusae post-reproduction if they have not otherwise been eaten by some other organism. So far this reversal has been observed only in the laboratory.

 

Locomotion

Jellyfish locomotion is highly efficient. Muscles in the jellylike bell contract, setting up a start vortex and propelling the animal. When the contraction ends, the bell recoils elastically, creating a stop vortex with no extra energy input.

Using the moon jelly Aurelia aurita as an example, jellyfish have been shown to be the most energy-efficient swimmers of all animals. They move through the water by radially expanding and contracting their bell-shaped bodies to push water behind them. They pause between the contraction and expansion phases to create two vortex rings. Muscles are used for the contraction of the body, which creates the first vortex and pushes the animal forward, but the mesoglea is so elastic that the expansion is powered exclusively by relaxing the bell, which releases the energy stored from the contraction. Meanwhile, the second vortex ring starts to spin faster, sucking water into the bell and pushing against the centre of the body, giving a secondary and "free" boost forward. The mechanism, called passive energy recapture, only works in relatively small jellyfish moving at low speeds, allowing the animal to travel 30 percent farther on each swimming cycle. Jellyfish achieved a 48 percent lower cost of transport (food and oxygen intake versus energy spent in movement) than other animals in similar studies. One reason for this is that most of the gelatinous tissue of the bell is inactive, using no energy during swimming.

 

Ecology

Diet

Jellyfish are, like other cnidarians, generally carnivorous (or parasitic), feeding on planktonic organisms, crustaceans, small fish, fish eggs and larvae, and other jellyfish, ingesting food and voiding undigested waste through the mouth. They hunt passively using their tentacles as drift lines, or sink through the water with their tentacles spread widely; the tentacles, which contain nematocysts to stun or kill the prey, may then flex to help bring it to the mouth. Their swimming technique also helps them to capture prey; when their bell expands it sucks in water which brings more potential prey within reach of the tentacles.

 

A few species such as Aglaura hemistoma are omnivorous, feeding on microplankton which is a mixture of zooplankton and phytoplankton (microscopic plants) such as dinoflagellates. Others harbour mutualistic algae (Zooxanthellae) in their tissues; the spotted jellyfish (Mastigias papua) is typical of these, deriving part of its nutrition from the products of photosynthesis, and part from captured zooplankton. The upside-down jellyfish (Cassiopea andromeda) also has a symbiotic relationship with microalgae, but captures tiny animals to supplement their diet. This is done by releasing tiny balls of living cells composed of mesoglea. These use cilia to drive them through water and stinging cells which stun the prey. The blobs also seems to have digestive capabilities.

 

Predation

Other species of jellyfish are among the most common and important jellyfish predators. Sea anemones may eat jellyfish that drift into their range. Other predators include tunas, sharks, swordfish, sea turtles and penguins. Jellyfish washed up on the beach are consumed by foxes, other terrestrial mammals and birds. In general however, few animals prey on jellyfish; they can broadly be considered to be top predators in the food chain. Once jellyfish have become dominant in an ecosystem, for example through overfishing which removes predators of jellyfish larvae, there may be no obvious way for the previous balance to be restored: they eat fish eggs and juvenile fish, and compete with fish for food, preventing fish stocks from recovering.

 

Symbiosis

Some small fish are immune to the stings of the jellyfish and live among the tentacles, serving as bait in a fish trap; they are safe from potential predators and are able to share the fish caught by the jellyfish. The cannonball jellyfish has a symbiotic relationship with ten different species of fish, and with the longnose spider crab, which lives inside the bell, sharing the jellyfish's food and nibbling its tissues.

 

Main article: Jellyfish bloom

Jellyfish form large masses or blooms in certain environmental conditions of ocean currents, nutrients, sunshine, temperature, season, prey availability, reduced predation and oxygen concentration. Currents collect jellyfish together, especially in years with unusually high populations. Jellyfish can detect marine currents and swim against the current to congregate in blooms. Jellyfish are better able to survive in nutrient-rich, oxygen-poor water than competitors, and thus can feast on plankton without competition. Jellyfish may also benefit from saltier waters, as saltier waters contain more iodine, which is necessary for polyps to turn into jellyfish. Rising sea temperatures caused by climate change may also contribute to jellyfish blooms, because many species of jellyfish are able to survive in warmer waters. Increased nutrients from agricultural or urban runoff with nutrients including nitrogen and phosphorus compounds increase the growth of phytoplankton, causing eutrophication and algal blooms. When the phytoplankton die, they may create dead zones, so-called because they are hypoxic (low in oxygen). This in turn kills fish and other animals, but not jellyfish, allowing them to bloom. Jellyfish populations may be expanding globally as a result of land runoff and overfishing of their natural predators. Jellyfish are well placed to benefit from disturbance of marine ecosystems. They reproduce rapidly; they prey upon many species, while few species prey on them; and they feed via touch rather than visually, so they can feed effectively at night and in turbid waters. It may be difficult for fish stocks to re-establish themselves in marine ecosystems once they have become dominated by jellyfish, because jellyfish feed on plankton, which includes fish eggs and larvae.

 

As suspected at the turn of this century, jellyfish blooms are increasing in frequency. Between 2013 and 2020 the Mediterranean Science Commission monitored on a weekly basis the frequency of such outbreaks in coastal waters from Morocco to the Black Sea, revealing a relatively high frequency of these blooms nearly all year round, with peaks observed from March to July and often again in the autumn. The blooms are caused by different jellyfish species, depending on their localisation within the Basin: one observes a clear dominance of Pelagia noctiluca and Velella velella outbreaks in the western Mediterranean, of Rhizostoma pulmo and Rhopilema nomadica outbreaks in the eastern Mediterranean, and of Aurelia aurita and Mnemiopsis leidyi outbreaks in the Black Sea.

 

Some jellyfish populations that have shown clear increases in the past few decades are invasive species, newly arrived from other habitats: examples include the Black Sea, Caspian Sea, Baltic Sea, central and eastern Mediterranean, Hawaii, and tropical and subtropical parts of the West Atlantic (including the Caribbean, Gulf of Mexico and Brazil).

 

Jellyfish blooms can have significant impact on community structure. Some carnivorous jellyfish species prey on zooplankton while others graze on primary producers. Reductions in zooplankton and ichthyoplankton due to a jellyfish bloom can ripple through the trophic levels. High-density jellyfish populations can outcompete other predators and reduce fish recruitment. Increased grazing on primary producers by jellyfish can also interrupt energy transfer to higher trophic levels.

 

During blooms, jellyfish significantly alter the nutrient availability in their environment. Blooms require large amounts of available organic nutrients in the water column to grow, limiting availability for other organisms. Some jellyfish have a symbiotic relationship with single-celled dinoflagellates, allowing them to assimilate inorganic carbon, phosphorus, and nitrogen creating competition for phytoplankton. Their large biomass makes them an important source of dissolved and particulate organic matter for microbial communities through excretion, mucus production, and decomposition. The microbes break down the organic matter into inorganic ammonium and phosphate. However, the low carbon availability shifts the process from production to respiration creating low oxygen areas making the dissolved inorganic nitrogen and phosphorus largely unavailable for primary production.

 

These blooms have very real impacts on industries. Jellyfish can outcompete fish by utilizing open niches in over-fished fisheries. Catch of jellyfish can strain fishing gear and lead to expenses relating to damaged gear. Power plants have been shut down due to jellyfish blocking the flow of cooling water. Blooms have also been harmful for tourism, causing a rise in stings and sometimes the closure of beaches.

 

Jellyfish form a component of jelly-falls, events where gelatinous zooplankton fall to the seafloor, providing food for the benthic organisms there. In temperate and subpolar regions, jelly-falls usually follow immediately after a bloom.

 

Habitats

Most jellyfish are marine animals, although a few hydromedusae inhabit freshwater. The best known freshwater example is the cosmopolitan hydrozoan jellyfish, Craspedacusta sowerbii. It is less than an inch (2.5 cm) in diameter, colorless and does not sting. Some jellyfish populations have become restricted to coastal saltwater lakes, such as Jellyfish Lake in Palau. Jellyfish Lake is a marine lake where millions of golden jellyfish (Mastigias spp.) migrate horizontally across the lake daily.

 

Although most jellyfish live well off the ocean floor and form part of the plankton, a few species are closely associated with the bottom for much of their lives and can be considered benthic. The upside-down jellyfish in the genus Cassiopea typically lie on the bottom of shallow lagoons where they sometimes pulsate gently with their umbrella top facing down. Even some deep-sea species of hydromedusae and scyphomedusae are usually collected on or near the bottom. All of the stauromedusae are found attached to either seaweed or rocky or other firm material on the bottom.

 

Some species explicitly adapt to tidal flux. In Roscoe Bay, jellyfish ride the current at ebb tide until they hit a gravel bar, and then descend below the current. They remain in still waters until the tide rises, ascending and allowing it to sweep them back into the bay. They also actively avoid fresh water from mountain snowmelt, diving until they find enough salt.

  

Parasites

Jellyfish are hosts to a wide variety of parasitic organisms. They act as intermediate hosts of endoparasitic helminths, with the infection being transferred to the definitive host fish after predation. Some digenean trematodes, especially species in the family Lepocreadiidae, use jellyfish as their second intermediate hosts. Fish become infected by the trematodes when they feed on infected jellyfish.

 

Relation to humans

Jellyfish have long been eaten in some parts of the world. Fisheries have begun harvesting the American cannonball jellyfish, Stomolophus meleagris, along the southern Atlantic coast of the United States and in the Gulf of Mexico for export to Asia.

 

Jellyfish are also harvested for their collagen, which is being investigated for use in a variety of applications including the treatment of rheumatoid arthritis.

 

Aquaculture and fisheries of other species often suffer severe losses – and so losses of productivity – due to jellyfish.

 

Products

Main article: Jellyfish as food

In some countries, including China, Japan, and Korea, jellyfish are a delicacy. The jellyfish is dried to prevent spoiling. Only some 12 species of scyphozoan jellyfish belonging to the order Rhizostomeae are harvested for food, mostly in southeast Asia. Rhizostomes, especially Rhopilema esculentum in China (海蜇 hǎizhé, 'sea stingers') and Stomolophus meleagris (cannonball jellyfish) in the United States, are favored because of their larger and more rigid bodies and because their toxins are harmless to humans.

 

Traditional processing methods, carried out by a jellyfish master, involve a 20- to 40-day multi-phase procedure in which, after removing the gonads and mucous membranes, the umbrella and oral arms are treated with a mixture of table salt and alum, and compressed. Processing makes the jellyfish drier and more acidic, producing a crisp texture. Jellyfish prepared this way retain 7–10% of their original weight, and the processed product consists of approximately 94% water and 6% protein. Freshly processed jellyfish has a white, creamy color and turns yellow or brown during prolonged storage.

 

In China, processed jellyfish are desalted by soaking in water overnight and eaten cooked or raw. The dish is often served shredded with a dressing of oil, soy sauce, vinegar and sugar, or as a salad with vegetables. In Japan, cured jellyfish are rinsed, cut into strips and served with vinegar as an appetizer. Desalted, ready-to-eat products are also available.

 

Biotechnology

The hydromedusa Aequorea victoria was the source of green fluorescent protein, studied for its role in bioluminescence and later for use as a marker in genetic engineering.

Pliny the Elder reported in his Natural History that the slime of the jellyfish "Pulmo marinus" produced light when rubbed on a walking stick.

 

In 1961, Osamu Shimomura extracted green fluorescent protein (GFP) and another bioluminescent protein, called aequorin, from the large and abundant hydromedusa Aequorea victoria, while studying photoproteins that cause bioluminescence in this species. Three decades later, Douglas Prasher sequenced and cloned the gene for GFP. Martin Chalfie figured out how to use GFP as a fluorescent marker of genes inserted into other cells or organisms. Roger Tsien later chemically manipulated GFP to produce other fluorescent colors to use as markers. In 2008, Shimomura, Chalfie and Tsien won the Nobel Prize in Chemistry for their work with GFP. Man-made GFP became widely used as a fluorescent tag to show which cells or tissues express specific genes. The genetic engineering technique fuses the gene of interest to the GFP gene. The fused DNA is then put into a cell, to generate either a cell line or (via IVF techniques) an entire animal bearing the gene. In the cell or animal, the artificial gene turns on in the same tissues and the same time as the normal gene, making a fusion of the normal protein with GFP attached to the end, illuminating the animal or cell reveals what tissues express that protein—or at what stage of development. The fluorescence shows where the gene is expressed.

 

Aquarium display

Jellyfish are displayed in many public aquariums. Often the tank's background is blue and the animals are illuminated by side light, increasing the contrast between the animal and the background. In natural conditions, many jellies are so transparent that they are nearly invisible. Jellyfish are not adapted to closed spaces. They depend on currents to transport them from place to place. Professional exhibits as in the Monterey Bay Aquarium feature precise water flows, typically in circular tanks to avoid trapping specimens in corners. The outflow is spread out over a large surface area and the inflow enters as a sheet of water in front of the outflow, so the jellyfish do not get sucked into it. As of 2009, jellyfish were becoming popular in home aquariums, where they require similar equipment.

 

Stings

Jellyfish are armed with nematocysts, a type of specialized stinging cell. Contact with a jellyfish tentacle can trigger millions of nematocysts to pierce the skin and inject venom, but only some species' venom causes an adverse reaction in humans. In a study published in Communications Biology, researchers found a jellyfish species called Cassiopea xamachana which when triggered will release tiny balls of cells that swim around the jellyfish stinging everything in their path. Researchers described these as "self-propelling microscopic grenades" and named them cassiosomes.

 

The effects of stings range from mild discomfort to extreme pain and death. Most jellyfish stings are not deadly, but stings of some box jellyfish (Irukandji jellyfish), such as the sea wasp, can be deadly. Stings may cause anaphylaxis (a form of shock), which can be fatal. Jellyfish kill 20 to 40 people a year in the Philippines alone. In 2006 the Spanish Red Cross treated 19,000 stung swimmers along the Costa Brava.

 

Vinegar (3–10% aqueous acetic acid) may help with box jellyfish stings but not the stings of the Portuguese man o' war. Clearing the area of jelly and tentacles reduces nematocyst firing. Scraping the affected skin, such as with the edge of a credit card, may remove remaining nematocysts. Once the skin has been cleaned of nematocysts, hydrocortisone cream applied locally reduces pain and inflammation. Antihistamines may help to control itching. Immunobased antivenins are used for serious box jellyfish stings.

 

In Elba Island and Corsica dittrichia viscosa is now used by residents and tourists to heal stings from jellyfish, bees and wasps pressing fresh leaves on the skin with quick results.

 

Mechanical issues

Jellyfish in large quantities can fill and split fishing nets and crush captured fish. They can clog cooling equipment, having disabled power stations in several countries; jellyfish caused a cascading blackout in the Philippines in 1999, as well as damaging the Diablo Canyon Power Plant in California in 2008. They can also stop desalination plants and ships' engines.

"Most people enjoy their summer meals served in the old woodshed here, despite the possible unpleasant childhood connotations." Ah, those were the days!

 

On SH 80 in Killingworth, Connecticut, the Country Squire Inn was in business until at least 2009/10, having originally opened in the 1940s. In fact, the restaurant was "resurrected" in 2009 (tinyurl.com/y9sbx3ve). But in 2014, the new owners of the restaurant auctioned off an assortment of antique furniture at the restaurant. According to the Shoreline Times (tinyurl.com/yc7p7uzt),

 

The Country Squire was built in 1794 as the home of Nathan Evarts...

 

As a storied restaurant and Inn, The Country Squire entertained innumerable notables. Hugh D. Auchincloss, stepfather of Jackie Bouvier Kennedy had standing reservations every Friday and Sunday evening as he commuted between Manhattan and Newport. Betty Grable, Sid Caesar, Mickey Rooney, Robert Stack, Kitty Carlisle, Patty Duke Astin, Celeste Holm and Rudolf Nureyev all lodged here. Henry Ford II named the quintessentially American touring car, The Country Squire Estate Wagon for the premises...

 

I have been unable to find much about the present status of the building itself. Anyone know?

 

The recipe featured is "Turkey Killingworth", which is sliced turkey placed over cooked broccoli and covered with a cheese sauce, served "piping hot from the broiler" in a pie tin.

 

1950 Ford probably not included. ;)

 

(The opposing page features the Colonial Inn of Concord, Mass.)