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The current church was built on the site of a previous 12th-century church in 1846. It is grade II* listed. It is no longer used for regular worship, and is in the care of the Churches Conservation Trust.
Despite an early heavy thunderstorm visitors flocked to BBC Countryfile Live, held within the grounds of Blenheim Palace. Animals, wildlife, food, outdoor sports, conservation, farming, rural affairs, entertainment, all were represented. Here the Savage Skills BMX extreme freestyle display team wow the audience at the arena..
High resolution Recycling sign, with sepia toning and grunge texture overlay for a more vintage appearance.
This grunge sign is released under a standard Creative Commons License - Attribution 3.0 Unported. It gives you a lot of freedom to use my work commercially as long as you credit and link back to the same free image from my website, www.freestock.ca
The Red Rock Canyon National Conservation Area in Nevada is an area managed by the Bureau of Land Management as part of its National Landscape Conservation System, and protected as a National Conservation Area. It is located about 15 miles (24 km) west of Las Vegas, and is easily seen from the Las Vegas Strip. The area is visited by more than two million people each year.
The conservation area showcases a set of large red rock formations: a set of sandstone peaks and walls called the Keystone Thrust. The walls are up to 3,000 feet (910 m) high, making them a popular hiking and rock climbing destination. The highest point is La Madre Mountain, at 8,154 feet (2,485 m)
Secretary of the Interior Ken Salazar speaks at the Conservation Principals Meeting.
Credit: Tami Heilemann / USFWS
Conservation Space at Irving K. Barber Learning Centre.
UBC Library’s newest specialized space dedicated to the conservation, preservation and treatment of the library’s physical materials.
This image is for the non-commercial use of UBC Library branches only. For non-UBC use please contact library.communications@ubc.ca.
Photo by: UBC Library Communications and Marketing
An Image from a Hedgehog conservation project run by The Royal Parks Foundation - Volunteers identify visitors to a footprint tunnel.
The Oregon Zoo welcomed five new special guests on July 11, 2019, when Pacific Lamprey debuted as the centerpiece of an innovative new educational exhibit. A grand opening celebration will be held on World Rivers Day, September 29th 2919 at the Zoo to honor these fascinating fish and honor the vital historical, cultural, and ecological role of our "Ancient Neighbor."
These ancient fish are at the heart of a multi-year collaborative effort between the U.S. Fish & Wildlife Service (Service), the Zoo, the Columbia River Inter-Tribal Fish Commission (CRITFC), and numerous Pacific Northwest tribes to bring Pacific Lamprey and their stories to the Zoo’s 1.7 million annual visitors. Come get "stuck" on Pacific lamprey and learn about their long past and how to keep them swimming into the future!
Photo: Emerson Squimphen from the Columbia River Inter-Tribal Fish Commission (CRITFC) speaks about the importance of Pacific lamprey and vital role the play in cultural connections in the Pacific Northwest, Credit: Johnna Roy/USFWS
Visiting Scout Leaders discuss Outdoor Ethics in the Conservation Trail Program Area during the 2023 National Scout Jamboree at The Summit Bechtel Reserve in Mount Hope, West Virginia. (BSA Photo by Dan Glass)
**********Beginning of Shooting Data Section**********
20230725-13-35-04-10-DG date - 7/25/23 time - 1:35:04 PM
In double observer monitoring, two people collect data at the same time/place, standing at a point count station and writing down all the birds that they see or hear without trying to influence each other. USDA Forest Service photo by Jamie Sanderlin.
Behind Ayers Rock was a space dedicated to regrowing local greens.
Honestly it's a small area, but still, thoughtful.
★Sony DSC-RX1, Zeiss Sonnar T* 35mm f/2
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Thank you all! ありがとうございました! 谢谢大家! Grazie a tutti! Terima kasih semua!
Conservation Biodiversity Act in action.
Lord Howe Island’s isolation and its varied landscape are home to many unique and endemic species, including 241 species of indigenous plants, almost 50% of which are found nowhere else in the world, 207 species of bird, including the endangered Lord Howe Island Woodhen, and 1,600 terrestrial insect species, including the world’s rarest insect, the Lord Howe Island Phasmid.
The Lord Howe Island Board’s overarching environmental vision is to protect the island’s World Heritage values, rich biodiversity and threatened species. To achieve this the LHI Board is currently delivering the Protecting Paradise Program, an island-wide holistic ecological restoration program underpinned by the LHI Biodiversity Management Plan.
At its core, the Protecting Paradise Program aims to support the removal of destructive invasive species, namely rodents and noxious weeds, whilst maintain protection of threatened species by establishing a sustainable and robust bio security system to prevent the introduction and establishment of invasive species.
The presence of exotic rodents on islands (rats arrived from a shipwreck in 1918) is one of the greatest causes of species extinction in the world. Rats have already been implicated in the extinction, on Lord Howe Island, of five endemic bird species, at least 13 species of endemic invertebrates, and two plant species. Rodents are also a recognised threat to at least 13 other bird species, 2 reptiles, 51 plant species, 12 vegetation communities, and 7 species of threatened invertebrates on the Island. Seven of these species are listed as “Critically Endangered” under NSW and Commonwealth legislation.
These programs complement significant achievements to date including the eradication of cats and pigs in the 1980’s, feral goats in 1999, and Myrtle Rust in 2018, a world-first.
After more than 15 years of detailed research and planning, final implementation of the Rodent Eradication Project (REP) is almost complete.
Then in April 2021, a local woman spotted two adult rats near the cemetery at Ned's Beach. Subsequently they were flushed out by a rat detection dog, caught and killed on Lord Howe Island. The pair were a male and a pregnant female.
The preliminary view was that the rats were likely an incursion from the mainland, such as by cargo, rather than the survivors of the initial eradication. Genetic testing to investigate the issue was undertaken.
As a precaution, a “strategic response strategy” has resumed, involving rat detection dogs, the placement of monitoring and baiting stations, and “targeted inspections of high facilities”. Regular visits of pairs of conservation employees accompanied by a rat detection dog is underway - hoping for 2 years with no rat detected. It alsoinvolves strict biosecurity arrangements to keep the risk of new rodents arriving by boat or plane “as close to zero as possible”. Passengers disembaking from aircraft arriving at Lord Howe Island have their first encounter with the program, as they are approached by a rat detection dog which sniffs their hand luggage before reaching the terminal building.
Overall, the eradication program has been a vast effort that involved 22,000 lockable traps being placed around the island and pellets of rat poison being dropped by helicopter in inaccessible areas. At the start of the program in 2019 Lord Howe Island had an estimated rodent population of 300,000 rats and mice – roughly 1,000 rodents for each of the island’s 350 residents.
Mice first appeared on the island in 1850, with rats following in 1918 after escaping from a ship that sank off the coast. They were responsible for driving several native species extinct, including five land birds, 13 invertebrates and two plant species. Next on the list was the dwindling population of the flightless Lord Howe woodhen, which thanks to this eradication program has now recovered.
Bald cypress knees along the Bald Cypress Trail at First Landing State Park in Virginia Beach, Va.
PHOTO CREDIT REQUIRED: Photo courtesy of the Va. Dept. of Conservation and Recreation.
St Mary, Akenham, Suffolk
East Anglia has more remote churches than Akenham, but can any be so lonely? Here we are, just four miles from the Cornhill in the centre of Ipswich, with the blocks of flats on Whitton within sight, but almost a mile from the nearest proper road and with just two old farmhouses for company.
Standing here on a narrow, muddy track through the fields, I find myself easily transported back through more than a century. I must turn my back on Whitton, one of Suffolk's biggest and most deprived housing estates. Barely a mile from where I now stand, I have seen children play in the wrecks of burned-out vehicles; any weekend, police helicopters light up the night as they track the course of joyriding car thieves. I turn my back on the houses and the distant traffic of the A14, on the little spire of Whitton's pretty parish church. And all I hear is the skylark invisible above me, the gentle rush of the wind in the hedgerow, the sound of a dog from nearby Rise Hall.
In front of me stands St Mary, Akenham. Along with Rise Hall, this little lost church was the scene of one of the great ecclesiatical scandals of the 19th century, a scandal that occupied the national press for a year or more; a scandal that reached the highest courts in the land, and ultimately led to a change in the law. It is the story of a conspiracy, a tale of manipulation and persecution. Even more than this, it was a watershed in the controversy surrounding the Oxford Movement, and the irresistible rise of Anglo-catholicism.
To find out what happened here, let us go back a little further, to the 1860s. The vicar with charge of this parish was the rector of Claydon, Father George Drury, one of the new breed of ultra-ritualists. His introduction of candles and a cross on to the altar at Claydon, as well as vestments, daily communion and even incense, scandalised the local protestants, and led to his admonishment by the Bishop of Norwich. For all these things were quite illegal, of course; several priests had been prosecuted, and a few of them imprisoned, one for more than a year. Others were persecuted into breakdown, early death and even suicide.
Drury's greatest crime, in the eyes of his opponents, was the establishment at Claydon of religious communities, firstly of men, and then a convent of sisters. We may well imagine the effect on a Suffolk village of Father Ignatius, the exotic monk who led the first community here, moving it to Norwich and then to Wales, where it still survives as a Catholic community on the island of Caldy.
What enraged popular opinion, though, was the convent. Father Drury was accused of keeping a harem, an outrageously offensive slur in the mid-19th century. On one occasion, a local mob broke into the convent and 'rescued' a nun; she was conveyed to a lunatic asylum by order of her father, and incarcerated there until his death. Anti-catholic slogans were painted on Drury's rectory, and he built a nine foot wall around it to protect it.
But Claydon is a big village, and we may presume that he found as many enthusiasts as enemies there. Supplemented by adherents from a wide area, his Anglo-catholic services at Claydon were very popular, despite constant interference from the Bishop of Norwich, who on one occasion threatened him with suspension for saying services in an unlicensed preaching house - that is to say, he celebrated communion in the convent. He was also accused of calling communion 'Mass'.
This all seems very amusing today, but we need to remember that burning passions were inflamed; popular opinion, and at times the Law, were not on the side of George Drury.
If Claydon was a busy church, then Akenham was quite the opposite. As I say, Claydon was, and is, a large village; now combined with Barham, it is virtually a small town.
But Akenham, in the 19th century, could muster barely 70 souls (and a fraction that number today). More than this, virtually all the inhabitants were non-conformists, largely because the two major landowners, Mr Gooding of Akenham Hall and Mr Smith of Rise Hall, beside the church, were both members of Tacket Street Congregational Church in Ipswich. Each Sunday, they would load up their carts, and take their employees off to chapel. Akenham sexton Henry Waterman could rightly claim in 1878 that he was the only Anglican churchman left in the village.
Then, as now, it was left to the people of the parish to elect a churchwarden; unsurprisingly, it was usually a local landowner, and the people here elected Mr Smith of Rise Hall, despite the fact that he wasn't an Anglican. Equally unsurprisingly, Father Drury refused to recognise the appointment (although it was recognised by the Bishop of Norwich) and also refused to allow Smith to hold the keys to Akenham church.
Every Sunday, Father Drury set off across the fields to hold a service at Akenham church. It is still possible to walk this journey between the two churches along a bridleway - it is less than a mile. He would wait by the gate; if anyone turned up, he would unlock the church, go in with them, and a service would be held. Otherwise, he turned back across the fields to his rectory at Claydon. Estimates varied as to how often there was a service here; Drury guessed once or twice a month, but locals claimed no more than four times a year.
It is important to remember that, in Canon Law, Drury was not allowed to hold a service without a congregation. The Sexton did not count. Ironically, this legislation was often used against Anglo-catholics like Drury, to stop them saying private Masses.
It was, and is, the responsibility of the churchwarden to ensure the upkeep of the church. But, since Drury refused to recognise Smith as warden, and denied him access, the inside of Akenham church was in a dreadful state - dirt, decay and dead birds. This state of affairs suited both parties; from Drury's point of view, it reinforced the impression that there was no warden. From Smith's point of view, it showed the results of Drury's stubbornness and High Church fundamentalism.
On top of all this, a further pointed inflamed Akenham feeling against Drury. Although Claydon was by ten times or more the larger parish, Drury received a stipend of just £240 a year for his vicarship there. By contrast, he received £266 a year for fulfilling the same role at Akenham. This anomaly was not unusual in the 19th century, and was the responsibility of the patron who presented to the living. In the case of Claydon and Akenham, this was the Drury family themselves.
The whole thing, then, was a powderkeg waiting to explode. The fuse was lit in a quite unexpected manner.
Shortly before 5pm on Friday 23rd August 1878, Drury set off along the bridleway towards Akenham church to bury a two year old boy, Joseph Ramsay, son of an employee of the non-conformist Mr Gooding of Akenham Hall. Drury had been told during the week that the boy's parents were Baptists, and he was therefore unbaptised (Baptists practicing adult baptism).
The only difference this would make to Drury would be that, in Canon Law, he was not allowed to read the Book of Common Prayer burial service over the coffin of an unbaptised person. It is important to note that it would actually be an offence for Drury to read the service even if he had wanted to; moreover, he was already in a lot of trouble with his Bishop. However, Drury would still expect to accompany the coffin from church gate to burial site, and be present at the interment.
Unbaptised infants were traditionally buried on the north side of the churchyard. This tradition was maintained here by Henry Waterman, the sexton, who seems to have taken a dark pleasure in informing the Ramseys of this arrangement, allegedly telling them that their son would be buried 'like a dog'. In most churchyards, the north side of the church is not as severely cut off as it is here. However, contrary to popular belief, this was not unconsecrated ground. That many people believed the ground to be unconsecrated emerged at the later trial.
What happened when Drury arrived at the church is unclear, and depends on whose evidence you read. What all agree on, however, is that the little coffin arrived accompanied by an Ipswich Congregationalist minister, the Reverend Wickham Tozer of St Nicholas Street Chapel. Also present were the two main landowners of the parish, Mr Smith and Mr Gooding, and a crowd of 20 or 30 farmhands, mostly members of one or other of the Ipswich non-conformist chapels.
Rev. Tozer tried to hold a service at the edge of the field across the track from the churchyard gate (a field owned by Mr Smith of Rise Hall). Drury approached the group. He claimed that this was to take charge of the coffin and accompany it to the grave. They claimed that he attempted to break up the service. Whatever, both sides agreed that firm words were spoken, the Rev. Tozer waving his fist in Father Drury's face. Both sides agreed that Drury gestured towards the coffin with his umbrella, and that the parents implored Rev. Tozer to ignore Father Drury. Both sides agree that Drury eventually stormed off without burying poor Joseph Ramsey, unwisely locking the churchyard gate before he left.
The others then conveyed the coffin through the hedge and buried it, but made it clear that they had not held any form of service in the churchyard. For the Canon Law that prevented Drury reading the burial service over an unbaptised infant contained another, even harsher clause. This was that it was an offence in the eyes of the law for a clergyman from another denomination to read a burial service of any kind in a Church of England parish churchyard. Now, given that 95% of burials at this time (and almost all outside the great cities) took place in CofE graveyards, this was an increasingly harsh piece of legislation. At that time, there was a great lobbying of parliament for a change in the law; after all, if an Englishman abroad could be buried in a Catholic or Orthodox graveyard with the service of the Church of England, why could not a Catholic, Orthodox or non-conformist corpse receive the rites of its own tradition in this country? A Burials Reform Bill was talked up in all parts of the land, as a way of putting right this injustice.
Some non-conformist chapels had their own burial grounds (as at Tacket Street, for instance), but there was none in Akenham; none in Claydon, where there wasn't even a non-conformist minister. In normal circumstances, the free church dead would receive a service in their own chapel before being conveyed to the grave. In a place like Akenham, where there was no chapel, that service might take place at a cottage. But the service in the field over the corpse of Joseph Ramsey was quite unprecedented. Although there was no law against it, it was a wholly unusual situation - as unusual, in fact, as such a great crowd being at the funeral of an infant from a working class family.
One presumes that Drury went back to his comfortable rectory, seethed for a while, and then forgot about what had happened. However, on the Monday Morning, he received a nasty surprise. A detailed account of the incident appeared in the East Anglian Daily Times, the local newspaper that had the largest circulation. This seemed to have been written by a witness. Had one of the crowd been a reporter? How did he come to be there?
The report accused Drury, amongst much else, of trying to prevent a Christian burial, and of saying in response to Tozer's entreaties that "religious convictions... and feelings have nothing to do with it - your proceedings are altogether wrong and I must teach my parishioners that I cannot sanction them". It accused him of saying that the child was not a Christian, and of storming off, locking the gate, when Tozer refused to cut short his service. Tozer had told Drury to go to Heaven, the report continued, but instead he had gone to Claydon, which "as far as the rectory and adjoining nunnery are concerned, is a very different place". It concluded with the editorial comment: "We leave the facts to tell their own tale, reminding our readers that this staunch upholder of ecclesiastical law is already under admonition from his own bishop for lawless proceedings in his own church." Late 19th century readers would have immediately understood this to mean that Drury was guilty of High Church practices.
This report brought down an avalanche of brickbats upon Drury's head. Letters poured into the newspapers, both locally and nationally. He was accused of being an unfeeling monster, the embodiment of unfair and unjust laws. It was not long before lurid accounts were being published of his liturgical practices and lifestyle, as well as innuendo about the convent, and his run-ins with the law.
Strangely, it soon emerged that the original report had been written by none other than the Reverend Wickham Tozer himself. Several of the letters attacking Drury and increasing the ferment had been written by people directly involved in the case. For instance, letters signed 'A Protestant Churchwarden' had come from Mr Smith of Rise Hall.
The report seemed carefully calculated to provoke some sort of response from Drury. Whatever, Frederick Wilson, the editor of the East Anglian Daily Times, seems to have thought legal action likely. Wilson wrote letters to several people concerned with burial law reform, suggesting that they might finance his costs in any court case. "Such an action would do more to further the burials bill than any step I can imagine", he wrote to Tozer. "I trust the friends of religious liberty, now so thick around you, will come forward to help us. I want to form a guarantee fund of £500 to defend this action, and if he brings it, to attack him simultaneously under the Public Worship Act." This was the legislation that prevented Anglo-catholic priests from introducing ritual into their churches, on penalty of imprisonment. "If there is any bottom in this talk about the Burials Bill, there should be no difficulty in getting plenty of money to fight such a cause."
Well, Drury had the courage to sue, and sue successfully, Frederick Wilson for libel. (In English law, it is the publisher rather than the author of a piece who is liable).
However, the jury only awarded Drury damages of 40 shillings plus costs, thus presenting a moral victory to Wilson, and, by extension, to Reverend Tozer, Smith and Gooding. And during the trial, a number of curious facts emerged. Firstly, Tozer was not the Ramseys' minister. In point of fact, he had never met them before. He had been asked to conduct the 'impromptu' service by Smith and Gooding, who had known that Tozer was an experienced journalist. Furthermore, Smith and Gooding were both related to the editor of the Christian World magazine, which would quickly pick up the story as though from an authoritative source, and gleefully run with it.
Tozer would surely have thought it odd when he arrived to find a group of 20 to 30 farmworkers present, as well as the two leading landowners of the parish. An infant burial, after all, was a wearily common occurence. Tozer himself stated that he had buried ten of his own children. But it also emerged that the two landowners, Smith and Gooding, had asked Tozer to compile the written account of the proceedings, a request with which he complied. He had incorporated their contributions, and allowed them to correct the final draft.
Was this a conspiracy, intended to discredit Drury's High Church practices? Or was it simply hoped to provoke a change in the law? Popular opinion remained against Drury. A national fund was set up to pay Wilson's costs, raising over £1000 (almost a quarter of a million in today's money). A small amount of this went to provide a proper headstone for the little boy.
Drury soldiered on at Claydon until his death in 1895. In the 1970s, the writer Ronald Fletcher discovered a scrapbook of press-cuttings about the incident in a Southwold junkshop, and put together an excellent account of the scandal in his book The Akenham Burial Case. He also wrote about it in In A Country Churchyard. His books show that the incident led directly to the passing of the Burial Law Reform Act of 1880. There's no question that this popular change in the law was bought at the expense of George Drury's reputation. As recently as 1980, the Redundant Churches Fund guide to Akenham church stated that 'this churchyard was the site of a famous incident in which the rector, George Drury, refused to allow the burial of a child of non-conformist parents'. Mortlock's guide also repeats this charge; but Drury was not at the time accused by Tozer of this, and certainly strongly refuted any suggestion at the trial that he might have considered such a course of action. Perhaps the confusion arises from a misreading of Fletcher's books, since I have not found it in any guide in the intervening years.
And so, we stand outside the gate, at the very spot where Joseph Ramsey's coffin rested. We open the gate, renewed since Drury, in his anger, locked it against them; but the gateposts are the very same ones.
From the east end of the aisle, two modern steel joists protrude, a reminder of another unhappy day in the life of this church. In 1940, a German bomber, returning from a foray over a Midlands city, dumped the rest of its load here before the hazardous crossing of the North Sea.
A mine hit St Mary directly, wrecking the building. It remained derelict until the 1960s, when the energy and enthusiasm of the local people, and the resources of the Friends of Friendless Churches, rescued the little building and restored to use, as part of the benefice of Whitton and Thurleston. In 1976, the Anglican Diocese declared it redundant; not, perhaps, unreasonably. It was vested in the care of the Redundant Churches Fund, now the Churches Conservation Trust.
The Tower is rather a grim one, really, but the whole thing together is so pretty that one can forgive this. The interior is bare in the CCT manner, and neater than in Drury's day. He probably designed and made the box pews with his own hands.
We walk round to the north side. A disconcerting corrugated iron fence separates the churchyard from a neighbouring farm. In the north nave wall, a narrow Norman slit window is beside a fine Decorated one.
Here, there is just one gravestone, of the dozen or so that were here in the 1870s. It is Joseph Ramsey's, of course; the name is still decipherable. In 1978, Ronald Fletcher found this stone leaning against the wall; so it has been rest since then, perhaps not quite in its original place. A single pathetic plastic tulip sits in a little pot beside it. It is very moving.
I stood outside the gate, where this whole thing began, looking out towards the Whitton estate.
The tower block of Thurleston High School dominates the horizon; this school, which serves the estate, is named after the vanished village of Thurleston, which was in the valley below.
The ruined church of Thurleston was demolished in the 1860s to provide materials for the rebuilding of Whitton church. It is said that Drury used some of the masonry to construct a grotto in Claydon rectory garden.
Electricity pylons criss-cross all the land round here. If Joseph Ramsey had lived, he might have seen them go up when he was in his eighties. I thought about how all of this happened more than a century ago, but that a century was not a very long time. When you are visiting, talking and writing about medieval churches, a century is a very short time indeed.
Felix Twaya, of Lemu, Balaka, Malawi, farms about three acres of land. On one of his 0.1 hectare plots, he has been practicing conservation agriculture (CA) for three years. Previously, he would harvest 7 50 kg bags of maize from the plot. With CA, he is now harvesting 27 bags. “I will even begin using conservation agriculture in my cotton field,” he says.
Government extension officers, the non-governmental organization Total LandCare, and CIMMYT have been supporting farmers in several Malawian communities to test CA in their fields and share it with their neighbors via demonstration plots. With adoption steadily spreading, farmers are seeing increased yields and crops that stay healthy under drought conditions that wilt conventionally-grown plots.
CA is a set of practices that includes eliminating traditional ridge-and-furrow tillage systems, keeping crop residues on the soil, and rotating or intercropping maize with other crops. In addition to labor and cost savings, the improved soil structure resists erosion and increases water infiltration and retention, a huge benefit when drought threatens in places like Malawi, where maize subsists on rain alone.
Photo credit: T. Samson/CIMMYT.
For more, see CIMMYT's 2012 e-news story "Conservation agriculture in Malawi: 'We always have problems with rain here,'" available online at: www.cimmyt.org/en/front-page-tems/aboutmediaresources/130....
The 2018 Water Conservation Expo and Vendor Fair attracted more than 80 attendees on March 2 at SFWMD headquarters in West Palm Beach. The focus of this year's event was on advancements and trends in water conservation for public utilities.
More than 110 conservation-conscious irrigation professionals attended the 2017 Water Conservation Expo and Vendor Fair on Feb. 24 at SFWMD headquarters in West Palm Beach. The focus of this year's event was reducing water use in the irrigation, landscape and nursery industries.
Sign at the American Conservation Coalition's 2023 Summit at the Salt Lake City Marriott City Center in Salt Lake City, Utah.
Please attribute to Gage Skidmore if used elsewhere.
One of many interesting views from the Morris Island Conservation Area in Fitzroy Harbour (Ottawa), Ontario, Canada.
The Tantanoola Caves Conservation Park.
This spectacular cave, set into a cliff face, is believed to have been exposed by the constant pounding of the ocean. Over time the sea has retreated leaving behind a cavern of interesting shells, pebbles and seal bones.
Today, Tantanoola Caves comprises an extraordinary display of cave decorations (speleothems) in beautiful shades of pink and brown, coloured by its dolomite base rock. The 'Up and Down Rocks' is a special highlight.
Canon EOS 5D, tripod
2015
_MG_4331