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Urbex Hellas -
The Hellenes were first called "Γραικοί" ("Graeki" with the letter "G" pronounced "Y" as in "Yard") by the Illirians (present day Italians), when the former arrived in Italy from ancient Dodoni (city in Epirus, Greece) as colonists.
According to another source, these colonists named Γραίοι or Γραίκοι ("Graii" or "Graeci"), came to Italy from Γραία ("Graia"), an ancient town in Viotia, Greece (maybe contemporary Tanagra) and founded a new Hellenic Colony there with the name Nea Polis (which means New City, later to become known as Napoli, or Naples in English). This was the very first time that the Latins came close to the Hellenes (Greeks) and thus named them all "Graeci" after the citizens of Graia; and given that most modern European languages originate from Latin, the word "Graecus" became the root for all other respective names for Έλληνας and Ελλάς (Ελλάδα) ("Hellenas" and "Hellas" or "Hellada"), e.g. Greek-Greece, Grec-Grèce, Grieche-Griechenland.
F/A-18C Hornet from the Swiss Hornet Display Team on a vertical climb during Day #2 (23/09) of Athens Flying Week 2018.
The aircraft is painted in a special "Tiger" livery.
I've read no books to be where I am today. Long live the internet.
✔ Taught me how to count cards at blackjack 15 years ago.
✔ Taught me how to trade odds at betting exchanges 13 years ago.
✔ Taught me how to play poker 10 years ago.
✔ Taught me how to make passive income by publishing websites.
🚫 Taught me how to trade stocks/forex/futures (hasn't beat that game yet).
✔ Is teaching me how to take pictures and make videos.
✔ Is confirming my way of living (financial independence) and what my kid should do when she grows up (FIRE movement).
School taught me mathematics and the English language so that I tick the points above.
Snapped at Thessaloniki's Book Festival that ends this Sunday.
Connect with me at jimmakos.com/photography
GUIDE AND SUPERVISION... Holistic Way, Super Vision, Eye Nutrition...pineal gland create inner light and super vision of your dreams...Lighting is a standout amongst the most imperative components in home stylistic layout. A decent lighting makes a feeling of warmth and inviting interest in the house. It likewise empowers you to perform every day errands well, makes you agreeable and above all outwardly upgrades the room.
Abstract: Sustainability has the potential to provide a holistic framework that can bridge the gap that is often found between socio-economic justice and environmental discourses. However, sustainability and sustainability education have typically accepted the prevailing socio-economic and cultural paradigm. It is my aim in this paper to demonstrate that a truly holistic and visionary sustainability (education) framework ought to demand radical and critical theories and solutions- based approaches to politicize and interrogate the premises, assumptions, and biases linked to the dominant notion of sustainability. If we are to envision and construe actual sustainable futures, we must first understand what brought us here, where the roots of the problems lie, and how the sustainability discourse and framework tackle—or fail to tackle—them. To do this is to politicize sustainability, to build a critical perspective of and about sustainability. It is an act of conscientização (or conscientization), to borrow Paulo Freire’s seminal term, of cultivating critical consciousness and conscience. In lieu of the standard articulation of politics as centralized state administration, ‘critical sustainability studies’ is based on a framing that gives prominence to a more organic, decentralized engagement of conscientious subjects in the creation of just, regenerative eco-social relations. It illuminates the ideological and material links between society, culture, and ecology by devoting particular attention to how knowledge and discourse around and across those realms are generated and articulated. I believe that future scholarship and activism in sustainability and sustainability-related fields would benefit immensely from dialoguing with this framework.
The assumption that what currently exists must necessarily exist is the acid that corrodes all visionary thinking.
– Murray Bookchin, The Meaning of Confederalism, 1990
Introduction: Why Sustainability (and Sustainability Education)?
Despite conflicting opinions over what the terms ‘sustainability’ and its variant ‘sustainable development’ actually mean, the framework of sustainability has gained a lot of traction in the last two decades. Its Western origins can be traced back to the writings of Western philosophers and seminal environmentalists like John Locke and Aldo Leopold (Spoon, 2013). Redclift (2005) asserts that sustainability as an idea was first used during the ‘limits to growth’ debates in the 1970s and the 1972 UN Stockholm Conference. Perhaps the most commonly quoted definition of sustainable development is that of the World Commission on Environment and Development (WCED) who states that “sustainable development is development that meets the needs of the present without compromising the ability of future generations to meet their own needs” (WCED, 1987, p. 43).
Sustainability has the potential to provide a holistic framework that can bridge the gap that is often found between socio-economic justice and environmental discourses. After all, recent scholarship indicates that the issue of environmental quality is inevitably linked to that of human equity (Morello-Frosch, 1997; Torras & Boyce, 1998; see Agyeman, Bullard, & Evans, 2002), and thus they need to be thought about together. I hold that an actual sustainable society is one where wider matters of social and economic needs are intrinsically connected to the dynamic limits set by supporting ecosystems and environments.
Sustainability education has emerged as an effort to acknowledge and reinforce these interrelationships and to reorient and transform education along the lines of social and ecological well-being (Sterling, 2001). By being rooted in whole systems thinking, i.e. “the ability to collectively analyze complex systems across different domains (society, environment, and economy) and across different scales (local to global)” (Wiek, Withycombe, & Redman, 2011, p. 207), sustainability education strives to illuminate the complexities associated with the broad, problem-oriented, solution-driven nature of sustainability (Warren, Archambault, & Foley, 2014). If we are to devise cultural systems that are truly regenerative, this “novel” brand of education urges the teaching of the fundamental facts of life by stewarding learning communities that comprehend the adaptive qualities of ecological patterns and principles (Stone, 2012). Sustainability education highlights the centrality of ‘place’ as a unit of inquiry to devise reciprocal—and thus sustainable—relationships where one nourishes and is nourished by their surrounding social and ecological milieus (Williams & Brown, 2012).
Additionally, sustainability and, as a consequence, sustainability education are future- oriented and therefore demand ‘futures thinking’: the ability to assess and formulate nuanced pictures of the future vis-à-vis sustainability predicaments and sustainability problem-solving schemes (Wiek, et al., 2011). In a nutshell, futures thinking suggests that we need to imagine the potential ramifications of past and current human activities by critically analyzing them today if we are to conceive of new, more sustainable futures (Warren et al., 2014). Future studies can therefore help people to pursue their “ontological vocation” as history makers (Freire, 1993, p. 66) and to (re)claim their agency as a means of creating the world in which they wish to live (Inayatullah, 2007).
However, sustainability and sustainability education have typically accepted the prevailing socio-economic and cultural paradigm despite their apparent holistic intent and(theoretical) efforts to reconcile the three pillars of sustainability—equity, environment, and economy. Whether intentionally or not, they have promoted curative solutions instead of reflecting new, critical mindsets that can actually generate meaningful socio-cultural innovation by naming and discursively dismantling the systems and processes that are the root causes of the complex problems we face. And, as Albert Einstein once put it, “no problem can be solved from the same consciousness that created it.”
It is my aim in this paper to demonstrate that a truly holistic and visionary sustainability (education) framework ought to demand radical (of, relating to, or proceeding from a root) and critical (of, relating to, or being a turning point) theories and solutions-based approaches to politicize and interrogate the premises, assumptions, and biases linked to the dominant notion of sustainability.
Troubling (Monolithic) Sustainability
In order to be able to unveil and critically analyze the propositions and suppositions of what I call ‘the monolithic sustainability discourse,’ it is fundamental to start with the etymology of the word ‘sustainability’ itself. The operationalization of the term can be problematic for it implies prior judgments about what is deemed important or necessary to sustain. While some of these judgements might resonate with an array of environmentalists who perceive that the health of the planet and the well-being of our descendants are being—or are already—compromised by certain human activities, various other perilous premises and assumptions are generally left unacknowledged as a result of the depoliticized character of the dominant discourse of sustainability. Lele and Norgaard (1996) have put forward three questions that can help us to uncover and think more critically about these presuppositions in and across various contexts and scales: (a) what is to be sustained, at what scale, and in what form?; (b) over what time period, with what level of certainty?; (c) through what social process(es), and with what trade-offs against other social goals? (p. 355).
By building on these critical questions and clarifications, we can better understand the nuances of how the destructive and thus unsustainable ethos of dehumanization and socio- ecological exploitation may inform and permeate normative notions and articulations of sustainability. Yet, this is only plausible if sustainability is politicized. To politicize is to engage the existing state of socio-political affairs, to problematize that which is taken for granted, to make explicit the power relations that are an innate part of everyday life and experience (Bailey & Gayle, 2003). In an attempt to comprehend why sustainability is typically depoliticized we ought to examine briefly its discursive history.
The term ‘sustainable development’ became a part of the policy discourse and almost every day language following the release of the Brundtland Commission’s report on the global environment and development in 1987 (Redclift, 2005). While their definition included a very clear social directive, its human and political dimensions have been largely overlooked amongst references to sustainability, which, due to its environmental origins (Lele & Norgaard, 1996) and neoliberal focus on rights rather than needs (Redclift, 2005), have typically focused on bio- physical, ecological issues (Vallance, Perkins, & Dixon, 2011). Social sustainability, which has been conceptualized in response to the failure of the sustainability approach to engender substantial change (Vallance et al., 2011), is the least developed of the three realms and is frequently framed in relation to ecological and/or economic sustainability (Magis & Shinn, 2013). I assert that the reason for this is twofold: first and foremost, the sustainability agenda was conceived by international committees and NGO networks, think tanks, and governmental structures (Agyeman et al., 2002), which makes it a top-down approach and, consequently, less likely to recognize and address themes such as structural poverty, equity, and justice (Colantonio, 2009); and second, because social sustainability is made subservient to economics and the environment, it fails to examine the socio-political circumstances and elements that are needed to sustain a community of people (Magis & Shinn, 2013).
Sustainability, since its inception as a Western construct, has been progressively viewed as a crucial driver in economic development and environmental management worldwide. Nevertheless, as delineated above, its almost universal focus on reconciling the growth model of economics and the environment has served to covertly depoliticize the dominant discourse and therefore render it uncontentious if not intrinsically benign. It is worth further exploring the dynamics of depoliticization for I believe they are at the radicle of the issues sustainability attempts to address in the first place.
Bailey and Gayle (2003) identify a series of acts that can be associated with the dynamics of depoliticization, three of which can be observed when examining the monolithic sustainability discourse: (a) eschewing political discourse; (b) removing from the discourse the recognition that social advantages are given to certain constituent groups; (c) not disclosing underlying viewpoints or values. These processes are enmeshed with intricate ideological instances that help to mask the systemic and/or structural nature of a social or cultural matter (Bailey & Gayle, 2003). Further, as Foucault (1984) has stated, “power is everywhere” (p. 93) and it is embodied and enacted in discourse and knowledge. Hence, possessing the analytical tools to name and unpack these discursive ideological formations and power dynamics ought to be a prerequisite to the development of more holistic and critically conscious understandings and applications of sustainability.
Politicizing Sustainability
If we are to envision and construe actual sustainable futures, we must first understand what brought us here, where the roots of the problems lie, and how the sustainability discourse and framework tackle—or fail to tackle—them. To do this is to politicize sustainability, to build a critical perspective of and about sustainability. It is an act of conscientização (or conscientization), to borrow Paulo Freire’s seminal term, of cultivating critical consciousness and conscience (Freire, 1993). It is a call for the necessity to highlight, problematize, and disrupt what I have termed ‘the ethos of unsustainability’ and its interrelated ideologies of dehumanization and exploitation. Ultimately, to embrace a stance that fails to scrutinize the sources of degradation and exploitation is to uphold the power relations that sustain oppressive structures (Freire, 1993; Perry, 2001). I assert that only by delving into the origins of the ‘ethos of unsustainability’ can we really devise sustainability paradigms that are capable of promoting significant socio-cultural transformation.
To comprehend the contours of the predicaments that loom on our horizon as well as their premises and logics, we must go back over 500 years in history to 1492, the year that marks the beginning of the current colonial era and the globalization of the European colonial imaginary (Tuck and Yang, 2012). It is important to note that my intention in doing so is not to provide a sweeping, all-encompassing description of this genealogy/historical process, but rather, to simply name, connect, and emphasize the ideological systems and patterns that have been conceptualized and reconceptualized so as to sustain the ethos of unsustainability and its exploitative power structures. After all, as Freire (1993) has indicated, “to name the world is to change it” (p. 88).
(World) Capitalism: A Technology of European Colonialism
According to the Oxford English Dictionary (OED), the word ‘colonialism’ stems from the Roman word ‘colonia,’ which meant ‘settlement’ or ‘farm.’ The OED describes it as:
… a body of people who settle in a new locality, forming a community subject to or connected with their parent state; the community so formed, consisting of the original settlers and their descendants and successors, as long as the connection with the parent state is kept up.
In Colonialism/Postcolonialism, Ania Loomba (2001) points out that this definition fails to link the word ‘colonialism’ to its ideologies of conquest and domination as it eschews any testimonial about those peoples who were already living in the places where the colonies were formalized. She offers another, more nuanced definition that hints to the processes of conquest and control of other peoples’ land and resources (Loomba, 2001, p. 2):
The process of ‘forming a community’ in the new land necessarily meant unforming or re-forming the communities that existed there already, and involved a wide range of practices including trade, plunder, negotiation, warfare, genocide, slavement and rebellions.
Loomba (2001) illuminates that while European colonialisms from the late fifteenth century onwards included a miscellany of patterns of domination and exploitation, it was a combination of these patterns that generated the economic disparity required for the maturation and expansion of European capitalism and industrial civilization; thus, capitalism demands the maintenance of colonial expansion in order to flourish. In spite of colonialism not being a monopoly of capitalism because it could be—and has been—utilized by so-called ‘socialist’ or ‘communist’ states as well (Dirlik, 2002), capitalism is a technology of colonialism that has been developed and re-structured over time as a means of advancing European colonial projects (Tuck and Yang, 2012). Colonialism was the instrument through which capitalism was able to reach its status as a global, master frame (Loomba, 2001).
A distinction between the three historical modes of colonialism might help to further elucidate the interrelationships between capitalism and colonialism.
Theories of coloniality as well as postcolonial theories typically acknowledge two brands of colonialism: external colonialism, which involves the appropriation of elements of Indigenous worlds in order to build the wealth and the power of the colonizers—the first world—, and internal colonialism, the bio- and geo-political management of people and land within the borders of a particular nation-state (Tuck and Yang, 2012). A third form, settler colonialism, is more suitable to describe the operationalization of colonialisms in which the colonizers arrive and make a new home on the land (Tuck and Yang, 2012). The settler objective of gaining control over land and resources by removing the local, Indigenous communities is an ongoing structure that relies on private property schemes and coercive systems of labor (Glenn, 2015).
In these processes of colonialism, land is conceived primarily if not exclusively as commodity and property, and human relationships to the land are only legitimized in terms of economic ownership (Tuck and Yang, 2012). These combined colonialist ideologies of commodification and private property are at the core of the various political economies of capitalism that are found in today’s globalized world (O’Sullivan, 2005). By relying on the appropriation of land and commodities through the “elimination of the Native” (Wolfe, 2006, p. 387), European colonialisms wind up restructuring non-capitalist economies so as to fuel European capitalism (Loomba, 2001). The globalization of the world is thereby the pinnacle of a process that started with the formation of the United States of America as the epitome of a Euro- centered, settler colonialist world power (Quijano, 2000).
Inspired by the European colonial imaginary, which transforms differences and diversity into a hierarchy of values (Mignolo, 2000) as well as by economic liberalism, which erases the production and labor contexts from the economy (Straume, 2011), the capitalist imaginary constitutes a broad depoliticization that disconnects its ‘social imaginary significations’ from the political sphere (Straume, 2011). Given that capitalism is imbued with European diffusionist constructs (Blaut, 1989), namely ‘progress,’ ‘development,’ and ‘modernity,’ the depoliticization of this now globalized imaginary is required not only to maintain the resilience of capitalism as a master frame (Straume, 2011), but also to camouflage its interconnectedness to European colonial systems.
Antonio Gramsci’s (1971) study and articulation of the conceptualization and operation of ideologies proves fruitful in terms of understanding how the capitalist imaginary has been used to facilitate processes of globalization that benefit European colonialisms. He argued that ideologies are invaluable when manufacturing consent as they are the means through which certain ideas and meanings are not only transmitted, but held to be true (Gramsci, 1971). Hence, hegemony, the power garnered through a combination of ideologies and coercion, is attained by playing with people’s common sense (Gramsci, 1971) and their lived system of meanings and values (Williams, 1976; see Loomba, 2001). Since subjectivity and ideology are key to the expansionist capitalist endeavor and its interrelated logics of commodification and domination (Gramsci, 1971), it becomes necessary to summon and dissect the colonial ideas and belief systems that have served and continue to serve as its conduits. This can in turn help us to interrogate the value systems and mental models that directly and/or indirectly inform the dominant notion of sustainability (education).
White Supremacist, Heteropatriarchal State Capitalism
As devised and practiced by Europeans and, later, by other Euro-centered powers such as the United States, colonial ideologies of race and racial structures smooth the way for capitalist production (Wolfe, 2006). The Eurocentric construct of race as “a system of discrimination, hierarchy and power” (Olson, 2004, xvii, p. 127-128) conveys colonial experience and infuses the most essential realms of world power and its hierarchies (Quijano, 2000). The state and its many institutions are particularly pivotal in sustaining these racialized ideologies that are obligatory for the development and continuance of capitalism (Loomba, 2001).
Slavery, as the foundation of notions of race and capitalist empire and one of the pillars of white supremacy, marks the concepts of ‘progress’ and ‘development’ as white (Painter, 2010) and renders black people as innately enslaveable, as nothing more than private property (Smith, 2010a). Within the context of the United States, the forms of slavery can and, indeed, have changed—from chattel slavery, to sharecropping, and more recently, to the prison industrial complex, which is still grounded in the premise that black bodies are an indefinite property of the state (Smith, 2010a)—yet, slavery as a logic of white supremacy has persisted (Smith, 2010a). The other two pillars of white supremacy are genocide, which expresses the need for Indigenous Peoples to always be disappearing, and orientalism, which builds on Edward Said’s influential term to explain how certain peoples and/or nations are coded as inferior and, therefore, a constant threat to the security and longevity of imperial states (Smith, 2010a).
The pillars of white supremacy may vary according to historical and geographical contexts (Smith, 2010a). Nonetheless, the centering of whiteness is generally what defines a colonial project. The formation of whiteness, or white identity, as a racialized class orientation stems from political efforts by capitalist elites and lawmakers to divide and conquer large masses of workers (Battalora, 2013). White identity is perhaps one of the most successful colonial and capitalist inventions since it “operates as a kind of property … with effects on social confidence and performance that can be empirically documented” (Alcoff, 2015, p. 23). It is a very dynamic category that can be enlarged to extend its privileges to others when white supremacist social and economic relations are jeopardized (Painter, 2010). It sustains itself, at least partially, by evading scrutiny and shifting the discursive focus to ‘non-whites’ (Silva, 2007). Whiteness is to be made invisible by remaining the norm, the standard, that which ought not to be questioned.
Capitalism therefore depends on and magnifies these racial hierarchies centered on whiteness. And, since race is imbricated and constructed simultaneously with gender, sexuality, ability, and other colonial categories—a conceptualization that serves to obscure white supremacy in state discourses and interventions (Kandaswamy, 2012)—, it is crucial to investigate the other ideologies that also shape class formation processes.
Heteropatriarchy, the combination of patriarchal and heterosexual control based on rigid and dichotomous gender identities—man and woman—and sexual orientations—heterosexual and homosexual—where one identity or orientation dominates the other, is another building block of colonialism. Patriarchy is employed to naturalize hierarchical relations within families and at a larger, societal level (Smith, 2010b). Similarly, heteronormativity paints heterosexual nuclear-domestic arrangements as normative (Arvin, Tuck, and Morrill, 2013) and is thus the bedrock of the colonial nation-state (Smith, 2010b). These social and cultural systems that configure heteropatriarchy are then apprehended as normal and natural whereas other arrangements or proclivities are demonized and perceived as repulsive and abnormal (Arvin et al., 2013). Heteropatriarchy is directly linked to colonial racial relations as it portrays white manhood as supreme and entitled to control over private property and to political sovereignty (Glenn, 2015). This indicates that the process of producing and managing gender frequently functions as a racial project that normalizes whiteness (Kandaswamy, 2012).
The laws and policies that were designed to institutionalize the formation of whiteness and white supremacy demonstrate that race, class, and gender are intertwined systems that uphold, constitute, and reconstitute each other (Battalora, 2013). The state and its ideological institutions are therefore major sites of racial struggle (Kandaswamy, 2012); they are responsible for devising and constantly revising the rationale that guides a white supremacist, heteropatriarchal settler colonialism grounded in the need to manufacture collective consent. These discourses are rooted in a pervasive state process that combines coercive state arbitration with societal consent by articulating the ideologies that link racial structure and representation as an effort to reorganize and distribute resources according to specific racial lines (Ferguson, 2012).
Despite increasing globalizing neoliberal urges toward deregulation and privatization, capitalism is still enabled and supported by the state. Its ‘ideological apparatuses,’ the state institutions and ideologies that enable and support the classist structure of capitalist societies (Althusser, 1989), is still fundamental to the expansion of capitalist enterprises; the nation-state is capitalism’s atomic component. The neoliberal state has utilized innovations in methods of social discipline and control along with legal practices to facilitate the process of economic globalization (Gill, 1995). Yet, all these schemes that involve retention of power through dominance and manufactured consent are rooted in divide and conquer strategies that cause those in subservient positions in society to engage in conflicts with one another (Hagopian, 2015). The interlinked logics and ideologies of white supremacy and heteropatriarchy conceived by state capitalism serve to spur dissent between potential opponents and thereby further stratify socio-economic classes. This prevents them from building a unified basis that can present a tangible threat to the status quo (Hagopian, 2015). Colonial and neocolonial powers have repeatedly deployed this stratagem to not only increase their geographical reach, but also to normalize and standardize the economic growth model of capitalism.
Colonialism is hence not just an ancient, bygone incident. The ideologies and processes delineated above demonstrate that it has remained very much in effect within contemporary capitalist and neoliberal frameworks (Preston, 2013). It then becomes critical to investigate how the dominant sustainability discourse may or may not collude in these schemes so that we may conceive of holistic blueprints that beget positive socio-ecological transformation.
Sustainability and Colonialism: Contradiction or Conscious Ideological Maneuver?
By unearthing what I believe are the roots of the predicament that sustainability attempts to heal, namely the ethos of dehumanization and exploitation rooted in divide and conquer systems, it becomes easier to analyze how the colonial political economy of capitalism may conserve hegemonic ideologies that pervade social relations and knowledge generating processes.
Yet, these ideologies and knowledge schemes have been given minimal attention in sustainability (education) scholarship. Even though some academics have contributed to the generation of a more critical comprehension of the interrelationships between capitalism, environmental degradation, and socio-economic justice (see Cachelin, Rose, & Paisley, 2015; Martusewicz, Edmundson, & Lupinacci, 2011; Pellow & Brulle, 2005), this major blindspot in linking sustainability to the colonial imaginary and its legacies prompts the following questions:(awhy are critiques of colonialism and capitalism so infrequent in the sustainability literature?: (a) why are critiques of colonialism and capitalism so infrequent in the sustainability literature?; and (b) how does that impact the discourse of sustainability?
I assert that, in spite of calls for paradigm shifts, the dominant disancourse of sustainability in the West embodies a transnational, globalized standard of economic growth. The promise that economic development can eradicate or at least alleviate poverty and hunger in a sustainable way reflects some of the same goals and values of the optimistic ‘ecological modernization’ concept and perspective, which suggest that the development and modernization of liberal capitalism result in improvements in ecological outcomes (Buttel, 2000). The neoliberal, capitalist overtones of sustainable development not only expose the contradiction inherent in the term, but they also serve to further commodify nature (Cock, 2011). This neoliberalization of nature, which has recently gained a lot of attention in the corporate world and academia under the lexicon of ‘ecosystem services,’ alienates people from their physical surroundings and therefore reinforces the society-nature divide. In short, the sustainability discourse has been appropriated by the capitalist master frame and has transformed most if not all social and ecological relations into financial ones. In lieu of addressing social and environmental justice issues, this form of “green” or “natural” capitalism is responsible for deepening both social and environmental inequalities (Cock, 2011).
Since sustainability (education) is (supposed to be) a praxis-oriented framework that symbiotically combines thought and action for transformative, liberatory ends, it ought to embrace this critique of colonial capitalism and the subsequent neoliberalization of the political economy if it is to oppose and resist hegemonic ideologies in its multiple and diverse manifestations. After all, whether intentionally or not, what matters in the end is that those discourses of sustainability that do not take a stance against colonialism and capitalism only serve to preserve them and the status quo. An understanding of these interdependent systems allows for the development of critical sustainability dialogues and actions that can actually promote the paradigmatic shifts required to redress the socio-cultural problems that are at the heart of the environmental crises. Thus, sustainability can and should be reframed to suggest a process of personal, social, and cultural conscientization that is environmentally sound, i.e. one that follows ecological principles and patterns, instead of upholding the dehumanizing, exploitative, and paradoxical ‘development as growth’ standard of global capitalism.
The following section combines the analyses and critiques presented in the preceding (sub)sections into a single, cohesive, and holistic framework, and further elucidates the distinctions between monolithic sustainability and critical sustainabilities.
The Framework of Critical Sustainability Studies
[T]he political cannot be restricted to a certain type of institution, or envisioned as constituting a specific sphere or level of society. It must be conceived as a dimension that is inherent to every human society and that determines our very ontological condition.
- Chantal Mouffe, The Return of the Political, 2005
‘Critical sustainability studies,’ while not exactly novel in the sense that it draws on principles, concepts, and positions that are foundational to other frameworks and fields—more specifically, critical Indigenous and ethnic studies, postcolonial theory, queer theory, feminist theory, crip theory, social ecology, political ecology, and cultural studies—, presents itself as an alternative to the sustainability theories and conceptualizations that have failed to engage a truly intersectional analysis of dominant sustainability and environmental discourses, policies, and practices. Its primary objective is to rearticulate sustainability as it has the potential to provide a more holistic conception of conscientization that can bridge the gap between social and economic justice and environmental sustainability.
The framework indicates a crucial double political intervention: to put sustainability and critical theory in conversation; to embed sustainability and ecology into critical theory and vice- versa. As I discussed in the previous section, sustainability has, for the most part, become a hegemonic and, therefore, highly problematic discourse that refuses to transform the complex ideologies and systems that undergird the ethos of unsustainability and the current socio- ecological crises. On the other hand, critical theory, which seeks to extend the consciousness of the human self as a social being within the context of dominant power structures and their knowledge management operations (Kincheloe, 2005), could benefit from incorporating ecological principles and the sustainability notion of ‘place’ into its analytical toolbox. After all, I am as interested in localizing critical knowledge—without disconnecting it from global matters and realities—as I am in putting forth more critical and radical views of sustainability. Hence, this framework brings together what I believe are some of the most robust and cutting edge theories and methodologies to facilitate the deconstruction of the questionable ideologies that guide Western epistemologies like (hegemonic) sustainability.
Critical sustainability studies encourages sustainability scholars and/or educators to move from a defined methodology of problem-solving to the more critical moment of calling something into question (Freire, 1993). By rooting it in conscientization, I propose an orientation to sustainability and sustainable development that politicizes and reveals it as an agenda, discourse, and knowledge system that ought to be contested and rearticulated so that it can incorporate and critically engage with emancipatory understandings of power and power relations. Furthermore, by problematizing and closing the culture-nature divide, it can lay down the groundwork for the paradigmatic changes necessary to heal widespread colonialist alienation from the wider ecological community and to create visions of deep sustainabilities that can engender ecologically sound socio-cultural transformation.
I stress that the notion of sustainabilities is necessary if we have the intention of opposing and displacing the monolithic, top-down and now universalized sustainability agenda, which I refer to as ‘big S Sustainability.’ After all, much like science (Parry, 2006), sustainability is not the property of any one culture or language. There are different ways of seeing and knowing sustainability, so it is time to pluralize it in the literature and discourse. This simple act is an extraordinary intervention in itself because within the colonial imaginary “sustainability” means “Western sustainability.” By centering “novel” understandings of sustainability that are concerned with the specificities of geo-political, cultural, and historical contexts and power relations, sustainability scholars and educators can create theories and visions of sustainability that can lead to the development of more just, place-based cultures and social ecologies.
Critical sustainability studies as I envision it is a consciousness-raising exercise that is particularly useful in educational settings. It indicates methodology as much as content. This praxis-oriented framework can help teachers and students alike to develop consciousness of freedom and to acknowledge authoritarian socio-cultural tendencies that have toxic environmental ramifications. The next section provides an overview of its tenets, the educational philosophy that underpins it, as well as the four preliminary methodological principles and examples of related pedagogical interventions that directly inform the framework and its liberatory, decolonizing ambitions.
Epistemological Position, Preliminary Methodological Principles, and Pedagogical Interventions for Conscientization
The epistemological, methodological, and pedagogical implications of critical sustainability studies are rooted in an ethical and political vision, one that is found in the vast majority of social ecology and political ecology projects: that “the domination of nature by man [sic] stems from the very real domination of human by human” (Bookchin, 2005, p. 1). In other words, we cannot overcome the ecological crisis unless we rid ourselves of the colonial ideologies of domination and hierarchy that permeate all forms of systemic and systematic exploitation and dehumanization. While much easier said than done, critical sustainability studies seeks to conceptualize this vision by building on the following tenets:
That sustainability and sustainability education are not neutral, they either advance or regress justice and Critical sustainability studies strives to promote justice and ecological regeneration.
That an analysis of power is central to understanding and engendering positive socio-cultural Critical sustainability studies strives to be conscious of power relations and to identify power inequalities and their implications.
That it is crucial to foreground the sociocultural identities and experiences of those who have been (most) oppressed – people of color, people with disabilities, queer and transgender people, the working class and the economically poor, undocumented immigrants, Critical sustainability studies acknowledges that just, healthy cultures and societies can only be cultivated if we examine the circumstances that cause and maintain socio-economic marginalization.
That positive socio-cultural transformation comes from the bottom up. Critical sustainability studies emphasizes and advocates a collective and decentralized approach to sustainable change.
And, finally, that the human community is inherently a part of rather than apart from the wider ecological world. Critical sustainability studies affirms that this relational ethos serves as the epistemological foundation of novel, dynamic worlds where healing and justice are at the front and center of our cultural and ecological identities.
In addition to delineating critical sustainability studies as a praxis that is founded on the above tenets, the framework is guided by a critical constructivist epistemological position. Strongly influenced by Freirean pedagogies and the Frankfurt school of thought, critical constructivism endeavors to dissect the processes by which knowledge is socially constructed; in other words, what we know about the worlds we live in always demands a knower and that which is to be known, a contextual and dialectical process that informs what we conceive of as reality (Kincheloe, 2005). This epistemological position problematizes and extends constructivism by illuminating the need for both teachers and students to develop a critical awareness of self, their perspectives, and ways their consciousness have been shaped and/or reshaped by society (Watts, Jofili, & Bezerra, 1997). Critical constructivists attempt to comprehend the forces that construe consciousness and the ways of seeing and being of the subjects who inhabit it (Kincheloe, 1993, as cited in Watts et al., 1997). This political, counter- Cartesianism, and anti-objectivist philosophy (Kincheloe, 2005) is central to an emancipatory approach to sustainability and sustainability education, and is, therefore, at the root of the critical sustainability studies conception of holistic conscientization.
www.susted.com/wordpress/content/critical-sustainability-...
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The bus system in Panama City works on a decentralized system - a license is issued for the route, and the drivers purchase and maintain their own bus. Sometimes several routes and buses are license by one operator who then hires several driver/conductor teams. Some operators take quite a bit of pride in their buses, decorating them top to bottom with graffiti, ribbons, lights, mascots, murals,...
The view of the Windmills and the Fortress of St Nicholas through a arrow slot in the harbourside fortifications
Meaning of decentralize in Hindi
SYNONYMS AND OTHER WORDS FOR decentralize
विकेन्द्रित करना→decentralize
स्थानिक प्रबंध का अधिकार देना→decentralize
विकेंद्रित करना→Decentralize
Definition of decentralize
Definition of decentralize coming soon
Example Sentences of decentralize coming soon
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Meaning of decentralize matlab, meaning decentralize hindi, synonyms decentralize hindi
#DecentralizeMatlab, #MeaningDecentralizeHindi, #SynonymsDecentralizeHindi
F-15E Strike Eagle from the 492nd Fighter Squadron "Madhatters", USAFE participating in the international exercise Iniochos 2018
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Montblanc Friedrich II the Great Fountain Pen - Limited Edition 4810 (1999):
First in a series of YouTube videos re: Frederick The Great Documentary - Biography of the life of Frederick The Great. youtu.be/vGLsE1wq3fg
For excellent pen photos please see Peyton Street Pens, Santa Cruz, CA, USA.
www.peytonstreetpens.com/montblanc-friedrich-ii-the-great...
I received permission from Teri to post the photos that they took of this nice pen that I am currently unable to afford. USD$950.00 is a great price! I returned within hours and could not find the pen so it had likely already been sold.
Type Limited edition fountain pen:
Product Name:
Montblanc Patron of Arts Friedrich II the Great, marked #933 of 4810.
Manufacturer and Year: Montblanc, Germany, 1999.
Length: 4-1/2" capped, 5-3/8" posted.
Filling System: Cartridge fill only. Tested and working well.
Colour: Gold plated.
Nib: BROAD 18k nib.
Frederick the Great was anything but an ordinary king. He is a celebrated historical figure, not only because he saw himself as the "first servant of the people", and because of his Prussian discipline, but also because under his rule art and culture underwent a revival. Sanssouci Palace became a centre of attraction for intellectuals, artists and writers from all over Europe. Frederick himself wrote numerous philosophical works with his friend Voltaire, including the famous "Antimachiavelli".
Just as extraordinary as this Prussian king is the Patron of Art Edition Friedrich II the Great made in his honor. The gold-platted barrel of Edition 4810 is decorated by two rings embellished with a pattern of curves. These, like the elegant clip, are also gold-plated. Edition 888 is decorated with rings of 950 platinum, and its barrel and cap are made of 750 white gold. A feature shared by the two editions is the 18-carat gold nib, which carries an engraving of the royal monogram of "Fredericus Rex" An ingenious mechanism enables the pen to be screwed back into the barrel to protect it.
Charlottenburg Palace has him to thank for a new rococo wing, while he also gave Berlin its Opera House, its old library and the Catholic church of St. Hedwig. Friedrich II the Great went down in history as a military commander and a humanitarian philosopher.
The barrel of the Limited Edition Friedrich II the Great features two finely crafted bands with a pattern of interlinking arches. The 18-carat gold nib bears the engraved signet Fredericus Rex as a tribute to the monarch from whom the pen takes its name.
Features:
Just as extraordinary as this Prussian king is the Patron of Art Edition Friedrich II the Great made in his honour.
The gold-plated barrel of Edition 4810 is decorated by two rings embellished with a pattern of curves.
These, like the elegant clip, are also gold plated.
Launched in 1999.
Margaret Anne Foundation, Canada.
Margaret Anne Mitchell:
July 17, 1925 to March 8, 2017 Margaret Mitchell, former Member of Parliament for Vancouver East and a champion of women's rights and social justice throughout her life passed away peacefully at home on March 8, 2017. It does not surprise any of us that Margret chose to leave us on this day where women around the world are celebrating International Women's Day. Margaret is predeceased by her husband, Claude Mitchell, her two brothers Bill and Ted Learoyd and sister, Betty Speers. Margaret grew up in Cayuga, Ontario. She graduated with a BA from McMaster University and M.S.W from University of Toronto. Margaret served Canada overseas through the Canadian Red cross in Korea, Japan, Australia and Austria. Her work with the Settlement House in Toronto and the Neighbourhood Association in Vancouver established her as a pioneer in community development, a social work practice which persists in putting power in the hands of communities to make decisions affecting their lives. Prior to entering politics, she served as a Manager with the Vancouver Resources Board which integrated social services and decentralized service delivery and decision making. Margaret served in the House of Commons as an MP for Vancouver East from 1979 to 1993. She voted against a pay raise during this time and donated the additional pay to the Vancity Community Foundation which established the Margaret Mitchell Fund for Women. Margaret was, at her core, an advocate for women. In 1982, she stood up in Parliament to demand government action to stop domestic violence. When male members of Parliament responded by laughing as she addressed the issue, she furiously replied: 'This is no laughing matter, Madam Speaker.' Thousands of Canadians agreed, calling for immediate action to end violence against women and inspiring activism and services for women across the country. Many years later, she published an autobiography titled 'No Laughing Matter.' Margaret was the NDP critic in the House of Commons for Immigration, Housing, Status of Women, Health and Welfare, Multiculturalism and Citizenship. She was the first MP to have raised the issue of Chinese head tax in the House of Commons. Margaret pressed the government to decriminalize abortion, worked with First Nations Women for the reinstatement of status under the Indian Act and supported a national childcare programme. Margaret is the recipient of many honours and recognitions, including the Order of British Columbia and Freedom to the City, from the City of Vancouver. Margaret leaves behind several nieces and nephews and their families, many close friends and colleagues. With a wonderful depth of humour, integrity and passion, Margaret contributed profoundly to Canada and to the world by promoting equal rights, justice. This is her legacy, a legacy that will continue to empower and inspire all of us who admired, loved and respected her. A celebration of her life will be held at a later date. Special thanks to Care At Home Services for their professional care at home which made it possible for Margaret to stay at her own home right until the end. For anyone wishing to donate, she would ask you to continue her work on behalf of low income and racialized women in East Vancouver by contributing to the Margaret Mitchell Fund for Women held at the Vancity Community Foundation.
Dina Vierny, France:
Description: Dina Vierny was an artists' model who became a singer, French art dealer, collector and museum director. Born as Dina Aibinder into a Jewish family in Kishinev, Bessarabia, she was Aristide Maillol's muse for the last ten years of his life. Wikipedia
Born: January 25, 1919, Chișinău, Moldova.
Died: January 20, 2009, Paris, France.
Children: Olivier Lorquin, Bertrand Lorquin.
Movies: Altitude 3200, Dina Vierny, Youth in Revolt
Awards: Legion of Honour.
YouTube: youtu.be/3NkCMlf9-C0
Irene Mössinger, Germany:
The Tempodrom (also referred to as Neues Tempodrom) is a multi-purpose event venue in Berlin.
Address: Möckernstraße 10
10963 Berlin Germany.
Location: Kreuzberg.
Capacity: 3,500 (Big Arena) 400 (Small Arena:
General information:
Groundbreaking: 21 May 2000.
Opened: 1 December 2001.
Inaugurated: 8 December 2001.
Relocated: 1985, 1999.
Renovation cost; DM 35.8 million ($21.5 million in 2009 [1]).
Renovating team:
Architect: Gerkan, Marg and Partners.
Structural engineer: Schlaich Bergermann Partner.
Civil engineer: Krentel.
Other designers:
Energie system technik, Krupp Stahlbau BeSB.
Founded by Irene Moessinger, it opened in 1980 next to the Berlin Wall on the west side of Potsdamer Platz, housed in a large circus tent. After several changes of location it is now housed in a permanent building in the Kreuzberg neighbourhood.
Moessinger had recently become a nursewhen she came into an 800,000 markinheritance from her father; it was this bequest that she used to start the Tempodrom in a circus tent.[2] Her initial funds were quickly exhausted and the following year the Berlin Senate agreed to contribute funds to keep the operation going.
The original location attracted noise complaints, and in 1985 the Tempodrom moved to a site in the Tiergarten, where it remained until displaced by construction of the new German Chancellery. At this time a new construction of the current building was proposed, and the tents moved to a temporary site during construction. In May 1999, the venue moved to another temporary location near the Ostbahnhof.
In 2001, a permanent venue was finally constructed on the site of the old Anhalter Bahnhof, whose war-damaged ruins had been demolished in 1960. While a small section of the old station façade was retained (and is still standing), the entire train shed was removed, leaving a large open area. The new Tempodrom was erected in the center of this area, with a playing field lying between it and the façade remnant, and a wooded area extending in the other direction towards the Landwehr Canal. The firm of Von Garkan, Marg und Partner (GMP) was retained to design the new building. The basic floor plan is square, accommodating three performance spaces as well as a bistro and various offices and restrooms, underneath a wooden-floored terrace which hosts a beer garden in season.[3] The two arenas are both circular, with the larger, centrally located space covered by a 37 metres (121 ft) steel and concrete panel roof intended to echo the form of the tents of the original site. This space can accommodate 3,500 patrons; the smaller arena seats 400. The third space is the "Liquidrom", a thermal bath/spa establishment featuring a 43 feet (13 m) diameter salt water bath fitted with underwater speakers to provide a multi-sensory spa experience, three saunas at temperatures of 55, 80 and 90 degrees Celsius, a steam bath room along with various massage services.[4] The 135,000 square foot (12,500 m2) building was completed in 2001 at a cost of nearly $36 million, over twice the original budget.[5]Scandal over the overruns led to the resignation of State Senator Peter Strieder [de], who was in charge of the Urban Development department.
The Tempodrom corporation went into bankruptcy in 2005 and was operated by a receiver, with Moessinger retiring as director. She and former Director Norbert Waehl were tried for embezzlement but were acquitted in 2008.[6] The Tempodrom is now operated by the Bremer KPS Group, who took over in April 2010 in the face of a foreclosure threat by Landesbank Berlin.
Tempodrom continues in operation and hosts a wide variety of events.
Notable performers:
Alanis Morissette
Amy Macdonald
Backstreet Boys
Bastille
Björk
Celtic Woman
The Cure
Harry Styles
Iggy Pop
James Taylor
Jamie-Lee
Janet Jackson
Joan Baez
Josh Groban
Keane
Kylie Minogue
Lorde
The Lumineers
Matt White
Monsta X
Niall Horan
Nick Cave and the Bad Seeds
Nicki Minaj
Norah Jones
Olly Murs
Pet Shop Boys
Ramones
Roger Hodgson
Sade
Severina
Snow Patrol
Take That
Tangerine Dream
Tears for Fears
Tori Amos
Troye Sivan
Vanessa Mai
Vasco Rossi
Zara Larsson
Notable events:
German Masters, snooker tournament.
Jean M. Wong, Hong Kong:
Jean Wong - Ballet school principal
Within minutes of meeting Jean Wong at the Sha Tin studio of her ballet school, her love for her art and her students is palpable. Sitting ruler-straight on a chair, she nods approvingly at star pupil Lam Chun-wing and offers him valuable nuggets of advice about make-up and posture.
Wong, who founded the Jean M Wong School of Ballet 51 years ago, credits her mother with helping her find her calling as a ballerina and teacher. 'My mother had a very sharp eye for beauty, and I think that greatly influenced my life. She would take me to see Chinese operas and old Hollywood movies, which definitely made an imprint on my mind,' says Wong, who is from Shanghai.
Her first artistic encounter was music when she learned to play the piano. She also learned to paint. Ballet came later and it was like love at first sight. 'My hobby and pleasure in life is ballet. Looking back, ballet combines all the arts - painting because of the sceneries, music and drama,' says Wong, who went to London to study at the teacher-training college of the Royal Academy of Dance in 1956. She returned brimming with ballet theories and was determined to put into practice what she had mastered. In 1960, and 'not knowing that I needed to pay rent, I just started my own school', Wong says. 'But I think I had so much passion that word soon spread and I had more students, including children from famous families.'
Wong says promoting the tradition of ballet in Hong Kong remains a challenge to this day. She says: 'You have to communicate with the children and the parents. Ballet doesn't have a long history in Hong Kong, so you don't expect [them] to understand its tradition.' Wong encourages her students and their families to buy ballet DVDs and to see ballet performances so that they can appreciate the art form.Of all things taught to her students, Wong considers discipline the most important.'You can't become anybody of importance without self-control, especially for a dancer,' she says. 'Everything in ballet has to be perfect. A desire to reach perfection is important for ballerinas.'
Wong says she inherited discipline from her father, a banker who was strict but generous. 'He helped a lot of people who were in difficulties. I think that was one of the reasons I started the Tsinforn C Wong Memorial Scholarship.' Established in 1973 as the Tsinforn C Wong Scholarship, it was renamed the Tsinforn C. Wong Memorial Scholarship in 1983 in remembrance of Wong's late father. Wong attributes her achievements to her 'sheer dedication and absolute commitment'. 'I'll never say 'that's enough',' says Wong, adding that she doesn't want to retire because for her retiring means moving backwards. 'I hate to think that I'm going backwards. I've always wanted to go forward. That's my motto.'
Fernando Giulini, Italy: (minimal on line)
Professionista nel settore Ricerca
FCG CONSULTING Srl
Milano, Italia.
Tatsuya Nakadai, Japan:
Tatsuya Nakadai is a Japanese film actor famous for the wide variety of characters he has portrayed and many collaborations with famous Japanese film directors. Wikipedia
Born: December 13, 1932 (age 87 years), Gohongi, Tokyo, Japan
Height: 1.78 m.
Spouse: Yasuko Miyazaki (m. 1957–1996).
Children: Nao Nakadai.
Siblings: Keigo Nakadai.
Tatsuya Nakadai (仲代 達矢, Nakadai Tatsuya, born Motohisa Nakadai; December 13, 1932) is a Japanese film actor famous for the wide variety of characters he has portrayed and many collaborations with famous Japanese film directors.[1]
Born: Motohisa Nakadai (仲代 元久)
December 13, 1932(age 87). Tokyo, Japan
Occupation: Actor.
Years active: 1954–present
Height:: 1.78 m (5 ft 10 in)
He was featured in 11 films directed by Masaki Kobayashi, including The Human Condition trilogy, wherein he starred as the lead character Kaji, plus Harakiri, Samurai Rebellion and Kwaidan.
Nakadai worked with a number of Japan's best-known filmmakers—starring or co-starring in five films directed by Akira Kurosawa, as well as being cast in significant films directed by Hiroshi Teshigahara (The Face of Another), Mikio Naruse (When a Woman Ascends the Stairs), Kihachi Okamoto (Kill! and The Sword of Doom), Hideo Gosha (Goyokin), Shirō Toyoda(Portrait of Hell) and Kon Ichikawa (Enjō and Odd Obsession).
Biography:
Nakadai grew up in a very poor family and was unable to afford a university education, prompting him to take up acting. He greatly admired American films and was a fan of actors such as John Wayne and Marlon Brando. He also picked up a liking of Broadway musicals, and travels once a year to New York City to watch them. Nakadai was working as a shop clerk in Tokyo before a chance encounter with director Masaki Kobayashi led to him being cast in the film The Thick Walled Room. The following year, he made a brief and uncredited cameo in Akira Kurosawa's Seven Samurai where he is seen for a few seconds as a samurai walking through town.[2] Nakadai's role in Seven Samurai is technically his debut as The Thick-Walled Room's release was delayed for three years due to controversial subject matter. His major breakthrough as an actor came when he was given the part of Jo, a young yakuza in Black River, another film directed by Kobayashi. Nakadai continued to work with Kobayashi into the 1960s and won his first Blue Ribbon Award for his role in Harakiri (his personal favorite among his own films) as the aging rōnin Hanshiro Tsugumo.
Nakadai appeared in two more Kurosawa films from the 1980s. In Kagemusha Nakadai plays both the titular thief turned body-double and the famous daimyō Takeda Shingen whom the thief is tasked with impersonating. This dual role helped him win his second Blue Ribbon Award for Best Actor. In Ran Nakadai plays another daimyo, Hidetora Ichimonji (loosely based on King Lear from Shakespeare's play King Lear and inspired by the historical daimyo Mōri Motonari).
He taught and trained promising young actors including Kōji Yakusho, Mayumi Wakamura, Tōru Masuoka, Azusa Watanabe, Kenichi Takitō and others.[3]
In 2015, he received the Order of Culture.[4][5]
Filmography:
Film:
Year Title Role Director Notes:
1954 Seven Samurai Samurai Wandering Through Town Akira Kurosawa Uncredited
1956 Hi no tori Keiichi Naganuma Umetsugu Inoue
Hadashi no Seishun Yūji Wada Senkichi Taniguchi
Sazae-san Norisuke Namino Nobuo Aoyagi
Oshidori no Ma Andō Keigo Kimura
1957 Black RiverJoe Masaki Kobayashi
Oban Shin-don Yasuki Chiba
Untamed Kimura Mikio Naruse
Hikage no Musume Motohashi Shūe Matsubayashi
Zoku Oban: Fuunhen Shin-don Yasuki Chiba
A Dangerous Hero (Kiken na eiyu) Imamura Hideo Suzuki
Zokuzoku Oban: Dotouhen Shin-don Yasuki Chiba
Sazae's Youth (Sazae-san no seishun) Norisuke Namino Nobuo Aoyagi
1958A Boy and Three MothersKensaku Seiji Hisamatsu
All About Marriage (Kekkon no subete) Akira Nakayama Kihachi Okamoto
Go and Get It (Buttsuke honban) Hara Kozo Saeki
Enjō Togari Kon Ichikawa
Naked Sun Jirō Maeda Miyoji Ieki
1959 The Human Condition: No Greater Love Kaji Masaki Kobayashi Lead role
Odd Obsession Kimura Kon Ichikawa
The Human Condition: Road to Eternity Kaji Masaki Kobayashi Lead role
Yaju shisubeshi Kunihiko Date Eizo Sugawa Lead role
Three Dolls in Ginza (Ginza no onéchan) Kyōsuke Tamura Toshio Sugie
An'ya Kōro Kaname Shirō Toyoda
1960 When a Woman Ascends the Stairs Kenichi Komatsu Mikio Naruse
Daughters, Wives, and a Mother (Musume tsuma haha) Shingo Kuroki Mikio Naruse
The Blue Beast (Aoi yaju) Yasuhiko Kuroki Hiromichi Horikawa
Get 'em All ("Minagoroshi no uta" yori kenju-yo saraba!) Tsubota Eizō Sugawa
1961 The Other Woman (Tsuma to shite onna to shite) Minami Mikio Naruse
Yojimbo Unosuke Akira Kurosawa
The Human Condition: A Soldier's PrayerKaji Masaki Kobayashi Lead role
Kumo ga chigieru toki James Kimura Heinosuke Gosho
Immortal Love Heibei Keisuke Kinoshita
1962 Sanjuro Muroto Hanbei Akira Kurosawa
Love Under the Crucifix (Oginsama) Takayama Ukon Kinuyo Tanaka Lead role
The Inheritance (Karami-ai) Kikuo Furukawa Masaki Kobayashi
Harakiri Tsugumo Hanshirō Masaki Kobayashi Lead role
Madame Aki Uojirō Tatsumi Shirō Toyoda
1963 High and Low Chief Detective Tokura Akira Kurosawa
Pressure of Guilt (Shiro to kuro) Ichirō Hamano Hiromichi Horikawa Lead role
The Legacy of the 500,000 (Gojuman-nin no isan) Mitsuru Gunji Toshiro Mifune
Miren Ryōta Kinoshita Yasuki Chiba
A Woman's Life (Onna no rekishi) Takashi Akimoto Mikio Naruse
1964 Arijigoku sakusenIshiki Takashi Tsuboshima Lead role
Kwaidan Minokichi Masaki Kobayashi Lead role
1965 Saigo no shinpan Jirō Hiromichi Horikawa Lead role
Fort Graveyard (Chi to suna) Sakuma Kihachi Okamoto
Illusion of Blood Iemon Shirō Toyoda Lead role
1966 Cash Calls Hell (Gohiki no shinshi) Oida Hideo Gosha Lead role
The Sword of Doom Ryunosuke Tsukueb Kihachi Okamoto Lead role [6]
The Face of Another Mr. Okuyama Hiroshi Teshigahara Lead role
The Daphne (Jinchoge) Professor Kanahira Yasuki Chiba
1967 The Age of Assassins (Satsujin kyo jidai) Shinji Kikyo Kihachi Okamoto Lead role
Kojiro Miyamoto Musashi Hiroshi Inagaki
Samurai Rebellion Asano Tatewaki Masaki Kobayashi
Japan's Longest Day Narrator Kihachi Okamoto
1968 Today We Kill, Tomorrow We Die! James Elfego Tonino Cervi
Kill! Genta Kihachi Okamoto Lead role
Admiral Yamamoto Narrator Seiji Maruyama
The Human Bullet Narrator Kihachi Okamoto
1969 Goyokin Magobei Hideo Gosha Lead role
Eiko's 5000 Kilograms (Eiko e no 5,000 kiro) Takeuchi Koreyoshi Kurahara
The Battle of the Japan Sea (Nihonkai daikaisen) Akashi Motojiro Seiji Maruyama
Hitokiri Takechi Hanpeita Hideo Gosha
Blood End (Tengu-to) Sentarō Satsuo Yamamoto Lead role
Portrait of Hell Yoshihide Shirō Toyoda Lead role
1970 Duel at Ezo (Ezo yakata no ketto) Daizennokami Honjo Kengo Furusawa
Bakumatsu Nakaoka Shintarō Daisuke Itō
The Scandalous Adventures of Buraikan Kataoka Naojirō Masahiro Shinoda
Zatoichi Goes to the Fire Festival Ronin Kenji Misumi
Will to Conquer (Tenka no abarembo) Yoshida Tōyō Seiji Maruyama
1971 Inn of Evil (Inochi boni furo) Sadashichi Masaki Kobayashi Lead role
Battle of Okinawa Colonel Hiromichi Yahara Kihachi Okamoto Lead role
The Wolves (Shussho Iwai) Seji Iwahashi Hideo Gosha Lead role
1973 Osho Sekine Hiromichi Horikawa
The Human Revolution Nichiren Toshio Masuda
Rise, Fair Sun Sakuzo Kei Kumai Lead role
1974 Karei-naru Ichizoku Teppei Manpyō Satsuo Yamamoto Lead role
1975 The Gate of Youth (Seishun no mon) Jūzō Ibuki Kirio Urayama
Tokkan Hijikata Toshizō Kihachi Okamoto
I Am a Cat (Wagahai wa neko de aru) Kushami Chin'no Kon Ichikawa Lead role
Kinkanshoku Yasuo Hoshino Satsuo Yamamoto Lead role
1976 Banka Setsuo Katsuragi Yoshisuke Kawasaki
Zoku ningen kakumei Nichiren Toshio Masuda
Fumō Chitai Tadashi Iki Satsuo Yamamoto Lead role
1977 Sugata Sanshiro Shōgorō Yano Kihachi Okamoto
1978 Blue Christmas Minami Kihachi Okamoto
Rhyme of Vengeance (Jo-oh-bachi) Ginzo Daidoji Kon Ichikawa
Bandits vs. Samurai Squadron Kumokiri Nizaemon Hideo Gosha Lead role
Hi no Tori (Hi no tori) Ninigi Kon Ichikawa
1979 Hunter in the Dark (Yami no karyudo) Gomyo Kiyoemon Hideo Gosha Lead role
1980 Kagemusha Takeda Shingen / Kagemusha Akira KurosawaLead role
The Battle of Port Arthur (also known as 203 kochi) [7] General Yogi Maresuke Toshio Masuda Lead role
1981 Willful Murder Yashiro Kei Kumai Lead role
1982 Onimasa Masagoro Kiryuin Hideo Gosha Lead role
1984 Fireflies in the North Takeshi Tsukigata Hideo Gosha Lead role
1985 Ran Lord Hidetora Ichimonji Akira Kurosawa Lead role
The Empty Table (Shokutaku no nai ie) Nobuyuki Kidoji Masaki Kobayashi Lead role
1986 Atami satsujin jiken Denbei NikaidoKazuo Takahashi Lead role
1987 Hachiko Monogatari Hidejiro Ueno Seijirō Kōyama Lead role
1988 Return from the River Kwai Major HaradaAndrew V. McLaglen
Oracion (Yushun) Heihachiro Wagu Shigemichi Sugita
1989 Four Days of Snow and Blood (Ni-ni-roku) Hajime Sugiyama Hideo Gosha
1991 Heat Wave (Kagero) Tsunejiro Murai Hideo Gosha
Florence My Love Sakazaki Seiji Izumi
1992 The Wicked City Daishu (Yuen Tai Chung) Mak Tai-Kit
Basara – The Princess Goh (Goh-hime) Furuta Oribe Hiroshi Teshigahara
Tōki Rakujitsu Sakae Kobayashi Seijirō Kōyama
1993 Lone Wolf and Cub: Final Conflict Yagyu Retsudo Akira Inoue
Summer of the Moonlight Sonata (Gekko no natsu) Kazama (postwar) Seijirō Kōyama
1995 East Meets West Katsu Rintarō Kihachi Okamoto
1996 Miyazawa Kenji sonoai Seijirō Miyazawa Seijirō Kōyama
1999 After the Rain Tsuji Gettan Takashi Koizumi
Spellbound Hideaki Sasaki Masato Harada
2001 Vengeance for Sale (Sukedachi-ya Sukeroku) Umetaro Katakura Kihachi Okamoto
2002 To Dance With the White Dog (Shiroi inu to Waltz wo) Eisuke Nakamoto Takashi Tsukinoki Lead role
Dawn of a New Day: The Man Behind VHS Konosuke Matsushita Kiyoshi Sasabe
2003 Like Asura Kotaro Takezawa Yoshimitsu Morita
2005 Yamato Katsumi Kamio (75 years old) Junya Sato
2006 The Inugamis Sahei Inugami Kon Ichikawa
2009 Listen to My Heart Kyozo Hayami Shinichi Mishiro
2010 Haru's Journey Tadao Nakai Masahiro Kobayashi Lead role
Zatoichi: The Last Tendo Junji Sakamoto
2012 Until The Break Of Dawn Sadayuki Akiyama Yūichirō Hirakawa
2013 Human Trust Nobuhiko Sasakura Junji Sakamoto
2015 Yuzuriha no koro Kenichiro Miya Mineko Okamoto
2017 Lear of the Beach/ Umibe No Ria Chōkitsu Kuwabatake Masahiro Kobayashi Lead role
2018 Henkan Kōshōnin Narrator Tsuyoshi Yanagawa
2020 Touge: The Last Samurai Makino Tadayuki Takashi Koizumi.
Animated film:
Year, Title, Role, Director, Notes:
1973 Kanashimi no Belladonna The Devil Eiichi Yamamoto
1983 Final Yamato Narrator Tomoharu Katsumata / Yoshinobu Nishizaki / Takeshi Shirado / Toshio Masuda
2013 The Tale of Princess Kaguya Sumiyaki no RoujiniIsao Takahata
2014 Giovanni's Island[8] Junpei Senō (Present) Mizuho Nishikubo
Theater:
Year Title Role Director Notes:
1964 Hamlet Hamlet Koreya Senda
1968 Yotsuya Kaidan Tamiya Iemon Eitaro Ozawa
1971 Othello Othello Koreya Senda
1974 Richard III Richard Toshikiyo Masumi
1975 The Lower Depths Satine Toshikiyo Masumi
1978 Oedipus Rex Oedipus Tomoe Ryu (Yasuko Miyazaki)
1982 Macbeth Macbeth Tomoe Ryu (Yasuko Miyazaki)
1990 Cyrano de Bergerac Cyrano de Bergerac Tomoe Ryu (Yasuko Miyazaki)
2000 Death of a Salesman William "Willy" Loman Kiyoto Hayashi
2001 The Merry Wives of Windsor John Falstaff Kiyoto Hayashi
2005 Driving Miss Daisy HokeIkumi Tanno
2008 Don Quixote Miguel de Cervantes Ikumi Tanno
2010 John Gabriel Borkman John Gabriel Borkman Tamiya Kuriyama
2013 Bluebeard's Castle The Bard Michiyoshi Inoue
2014 Barrymore John Barrymore Ikumi Tanno
2014 Romeo and Juliet Father Lawrence Ikumi Tanno
Television;
Year Title Role Network Notes
1971 Shin Heike Monogatari Taira no Kiyomori NHK Lead role, Taiga drama
1995 Daichi no Kov Kōji Matsumoto NHK Lead role
1996 Hideyoshi Sen no Rikyū NHK Taiga drama
2004 Socrates in Love Kentarō Matsumoto TBS Special appearance
2007 Fūrin Kazan Takeda Nobutora NHK Taiga drama
2014 Zainin no Uso Kenzō Haneda Wowow
2015 Haretsu Kuraki NHK
Hatashiai Sanosuke Jidaigeki Senmon Channel Lead role, TV movie
2016 Kyoakuwa Nemurasenai Yōhei Tachibana TV Tokyo
Cold Case Wowow
2017 Henkan Kōshōnin Narrator NHK TV movie
2020 The Return Unokichi Jidaigeki Senmon Channel Lead role, TV movie.
Honours:
Chevalier De L’Ordre des Arts et des Lettres (1992)
Medal with Purple Ribbon (1996)
Order of the Rising Sun, 4th Class, Gold Rays with Rosette (2003)
Person of Cultural Merit (2007)
Asahi Prize (2013)
Kawakita Award (2013)
Toshiro Mifune Award (2015)
Order of Culture (2015)
References:
^ "Tatsuya Nakadai". The New York Times.
^ Stephens, Chuck. "The Eighth Samurai: Tatsuya Nakadai". Current. Retrieved 2013-10-10.
^ "無名塾公演「おれたちは天使じゃない」 @ウェスタ川越 大ホール". ARK. Archived from the original on March 4, 2016. Retrieved September 15, 2015.
^ "Two Nobel scientists to receive Order of Culture award". The Japan Times. 2015.
^ www.hollywoodreporter.com/news/tatsuya-nakadai-set-receiv...
^ Stuart Galbraith IV (16 May 2008). The Toho Studios Story: A History and Complete Filmography. Scarecrow Press. p. 227. ISBN 978-1-4616-7374-3.
^ The Battle of Port Arthur (203 Kochi) in the Internet Movie Database
^ "Full Trailer for I.G's Hand-Drawn Anime Film Giovanni's Island Posted". Anime News Network. 2013-12-18. Retrieved 2013-12-21.
Michael Hwang, Singapore:
Michael Hwang SC is a Singaporean barrister and arbitrator. In 1991, he was appointed Judicial Commissioner of the Supreme Court of Singapore. He completed his term in 1992, and in 1997 he was appointed one of the first eight Senior Counsel in Singapore.[1] From 2008 to 2010, he was the President of the Law Society of Singapore.[2] In 2010, he became the Chief Justice of the Dubai International Financial Centre Courts.
Michael Hwang; SC
Born: Singapore
Nationality: Singaporean
Occupation: lawyer
Years active: 1968-present
In 2014, he was awarded the Pierre de Coubertin Medal by the International Olympic Committee for his work with the International Council of Arbitration for Sports, which operates the Court of Arbitration for Sport.[3]
References:
^ Senior Counsel Directory, www.sal.org.sg, accessed 31 March 2008.
^ Chee Kong, Loh, "Law Society president says Singapore lawyers apathetic about public law", channelnewsasia.com, 18 March 2008, accessed 31 March 2008.
^ "Singapore lawyer Michael Hwang receives the Pierre de Coubertin Medal for his services to the Olympic movement", singaporeolympics.com, 13 October 2014, accessed 13 July 2015.
Jose Ferrer Sala, Spain:
Role: Narrator
Birthdate: January 8, 1912
Biography José Vicente Ferrer de Otero y Cintrón, known as José Ferrer, was a Puerto Rican actor, and director of theatre and film. He was the first Puerto Rican-born actor, as well as the first Hispanic actor, to win an Academy Award (in 1950 for Cyrano de Bergerac).
In 1947, Ferrer won the Tony Award for his theatrical performance of Cyrano de Bergerac, and in 1952, he won the Distinguished Dramatic Actor Award for The Shrike, and also the Outstanding Director Award for directing the plays The Shrike, The Fourposter, and Stalag 17.
Ferrer's contributions to American theatre were recognized in 1981, when he was inducted into the American Theater Hall of Fame. In 1985, he received the National Medal of Arts from Ronald Reagan, becoming the first actor to receive that honor.[2]
Episodes:
I, Darrin, Take This Witch, Samantha
Be It Ever So Mortgaged
Mother Meets What's-His-Name
References:
↑ José Ferrer on the Internet Movie Database. Retrieved on January 8, 2020.
↑ José Ferrer on Wikipedia. Retrieved on January 8, 2020.
Sir Torquil Norman, UK:
Sir Torquil Patrick Alexander Norman, CBE
Born: 11 April 1933) is a British businessman, aircraft enthusiast, and arts philanthropist.[1]
Sir Torquil Norman. CBE
Born: 11 April 1933 (age 87). Marylebone, London
Nationality: British
Occupation: Businessman
Spouse(s): Lady Elizabeth Ann Montagu. (m. 1961)
Early life and education::
Norman is the youngest of three sons born to Air Commodore Sir Nigel Norman, 2nd Baronet, and Patrician Moyra Annesley, daughter of Lieutenant Colonel James Howard Adolphus Annesley. His father, the only child of journalist and politician Sir Henry Norman, 1st Baronet, and novelist Ménie Muriel Dowie, was killed in action in 1943, shortly before Torquil's 10th birthday. His eldest brother, Sir Mark Annesley Norman, inherited the baronetcy and his middle brother, Desmond Norman, was an aviation pioneer.[1]
Norman was educated at Eton College, Harvard University and Trinity College, Cambridge.[1]
Career:
Standing 6'7", Norman gained his pilot's licence at eighteen, and did his National Service in the Fleet Air Arm. After he left, he bought a Piper Comanche, flew in No. 601 Squadron RAF,[2] and took up skydiving.
After working as an investment banker in the United States for eleven years, Norman returned to the United Kingdom in the 1960s and subsequently entered the toymaking industry, first as chief executive of Berwick Timpo[3] toy company from 1973. In 1980, he founded Bluebird Toys, makers of the Big Yellow Teapot House, the Big Red Fun Bus, and the successful Polly Pocket line of dolls.[4]
A long-term Camden resident, Norman bought the derelict Roundhouse arts venuein Chalk Farm for £3 million in 1996 "as an impulse buy", having read it was proposed to turn it into an architectural museum.[5] As founder and chairman of the Roundhouse Trust he then raised £27 million from public and private sources, including almost £4 million more of his own personal funds, to restore the crumbling Victorian former railway repair shed, which had been a major arts venue in the 1960s and '70s. The restored Roundhouse reopened in June 2006 as a 1,700 seat performance space, with a state-of-the-art creative centre for young people in the undercroft, and a new wing with a purpose-built bar and café.[6][7] It was soon the base for a major season by the Royal Shakespeare Company, played host to regular big-name rock concerts, and by 2008 had involved over 12,000 teenagers in creative arts projects.[8]
Norman, who was previously appointed a Commander of the Order of the British Empire, stepped down as chairman of the Roundhouse Trust in 2007,[9] and was knighted the same year for his "services to the arts and to disadvantaged young people".[10] In 2007 he won the Beacon Fellowship Prize for his work with young people through the Roundhouse Trust.[11]
A collector of classic aeroplanes, Norman wrote a vivid account of flying a DH Leopard Moth across the Atlantic.[12] In 1995 Norman and Henry Labouchère undertook a long distance flight in a light aircraft, culminating in their East-West trans-Atlantic flight in a (then) 59-year-old De Havilland Dragonfly, with both of them being awarded the Certificate of Merit by the Royal Aero Club.
Personal life:
On 8 July 1961, Norman married Lady Elizabeth Ann Montagu, the daughter of Victor Montagu, 10th Earl of Sandwich. They have five children, including Conservative Party MP Jesse Norman, the artist Amy Sharrocks, and ten grandchildren.[1]
Published works:
2010 – Kick The Tyres, Light The Fires: One Man's Vision For Britain's Future And How We Can Make It Work. Infinite Ideas. ISBN 978-1-906821-53-1.
References:
^ a b c d Mosley, Charles, ed. (2003). Burke's Peerage, Baronetage & Knighthood (107 ed.). Burke's Peerage & Gentry. pp. 2918–2919. ISBN 0-9711966-2-1. Cite uses deprecated parameter |editorlink= (help)
^ 601: The Flying Sword, RAF MuseumPodcast Series
^ Berwick Timpo plc
^ BBC Interview with Sir Torquil Norman, Desert Island Discs, 12 December 2010
^ Jane Wright, Torquil's not cheap at the Roundhouse, Camden New Journal, 22 May 2003
^ Richard Morrison, The magic round about, The Times, 3 February 2006
^ Tom Foot, The beginning of a new era as the Roundhouse re-opens, Camden New Journal, May 2006
^ Sara Newman, Roundhouse night of glamour raises £900,000 for charity, Camden New Journal, 19 June 2008.
^ Dan Carrier, Tributes to outgoing Torquil, Camden New Journal, 18 January 2007
^ Birthday honours: London list, BBC News, 16 June 2007
^ Beacon Special Prize 2007, Beacon Fellowship, 2007
^ Pilot, June 1996.
David Robinson, USA:
David Maurice Robinson:
David Maurice Robinson (born August 6, 1965) is an American former professional basketball player who played for the San Antonio Spurs in the National Basketball Association (NBA) from 1989 to 2003. Nicknamed "the Admiral" for his service with the U.S. Navy, Robinson was a 10-time NBA All-Star, the 1995 NBA MVP, a two-time NBA champion (1999 and 2003), a two-time Olympic Gold Medal winner (1992, 1996), a two-time Naismith Memorial Basketball Hall of Fame inductee (2009 for his individual career, 2010 as a member of the 1992 United States men's Olympic basketball team), and a two-time U.S. Olympic Hall of Fameinductee (2008 individually, 2009 as a member of the 1992 Olympic team).[2] He is widely considered one of the greatest centers in both college basketball and NBA history.[3]
Personal information:
Born: August 6, 1965(age 55). Key West, Florida
Nationality: American
Listed height: 7 ft 1 in (2.16 m)
Listed weight: 235 lb (107 kg)
Career information:
High school: Osbourn Park. (Manassas, Virginia)
College: Navy (1983–1987)
NBA draft:
1987 / Round: 1 / Pick: 1st overall
Selected by the San Antonio Spurs
Playing career: 1989–2003
Position: Center
Number: 50
Career history: 1989–2003
San Antonio Spurs
Career highlights and awards
2× NBA champion (1999, 2003)
NBA Most Valuable Player (1995)
10× NBA All-Star (1990–1996, 1998, 2000, 2001)
4× All-NBA First Team (1991, 1992, 1995, 1996)
2× All-NBA Second Team (1994, 1998)
4× All-NBA Third Team (1990, 1993, 2000, 2001)
NBA Defensive Player of the Year (1992)
4× NBA All-Defensive First Team (1991, 1992, 1995, 1996)
4× NBA All-Defensive Second Team (1990, 1993, 1994, 1998)
NBA Sportsmanship Award (2001)
NBA scoring champion (1994)
NBA rebounding leader (1991)
NBA blocks leader (1992)
NBA Rookie of the Year (1990)
NBA All-Rookie First Team (1990)
NBA's 50th Anniversary All-Time Team
No. 50 retired by San Antonio Spurs
Sports Illustrated Sportsman of the Year(2003)
National college player of the year (1987)
Consensus first-team All-American (1987)
Consensus second-team All-American (1986)
3× CAA Player of the Year (1985–1987)
2× NCAA blocks leader (1986, 1987)
NCAA rebounding leader (1986)
USA Basketball Male Athlete of the Year(1986).
David Robinson was born in Key West, Florida, the second child of Ambrose and Freda Robinson. Since Robinson's father was in the U.S. Navy, the family moved frequently. After his father retired from the Navy, the family settled in Woodbridge, Virginia, where Robinson excelled in school and in most sports, except basketball. Robinson attended Osbourn Park High School in Manassas, Virginia, just outside Washington, D.C., where Robinson's father was working as an engineer.
Robinson was of average height for most of his childhood and teenage years, and stood only 5 ft 9 in (1.75 m) tall in his junior year of high school (age 16–17). But during his senior year he experienced a large growth spurt and grew to 6 ft 6 in (1.98 m). He had not played organized basketball or attended any basketball camps,[4] but the school's basketball coach added him to the team, and Robinson earned all-area and all-district honors but generated little interest among college basketball coaches.
Robinson graduated from Osbourn Park in 1983. He achieved a relatively high score of 1320 on the SAT, and chose to attend the U.S. Naval Academy, where he would major in mathematics and play on the basketball team. At the time the Naval Academy had a height restriction of 6 ft 6 in (1.98 m) for all cadets, and in the autumn when the new academic year began Robinson had grown to 6 ft 7 in (2.01 m). Assuming that he was unlikely to grow much more, the academy's superintendent readily granted him a waiver. However Robinson continued growing, and by the start of his second year at the academy he had nearly reached his adult height of 7 ft 0 in (2.13 m), which later prevented him from serving on any U.S. naval ships.
Robinson married Valerie Hoggatt in 1991. They have three sons, David Jr., Corey, and Justin. Corey attended Notre Dame and was a wide receiver on the football team[26]before ending his playing career in 2016 on medical advice due to multiple concussionsprior to what would have been his senior season.[27] He was very active on campus in his final undergraduate year, having been elected student body president in February 2016 for the 2016–17 school year.[28] Justin, a 6'8" (2.03 m) forward in basketball and a two-time all-state selection in Texas, has attended Duke since August 2015. He was initially recruited to the Duke team as a "preferred walk-on" with the opportunity to eventually earn a scholarship, but was placed on scholarship before his arrival at Duke.[29]On September 18, 2020, Mornar Bar of Erste Liga announced that they had signed Justin, signaling that Justin started his professional basketball career.[30]
Robinson became a Christian on June 8, 1991 after being encouraged to read the Bible.[31][32]
In 2001, Robinson founded and funded the $9 million Carver Academy in San Antonio, a non-profit private school named for George Washington Carver to provide more opportunities for inner-city children. In 2012, the school became a public charter school and its name changed to IDEA Carver. Robinson continues to be a very active participant in the school's day-to-day activities.[33][34]
In 2011, Robinson earned a Master of Arts in Administration (with concentration in organizational development) from the University of the Incarnate Word to better "understand how businesses work and how to build them.".[35]
Beyond his founding of Carver Academy, Robinson is well known as a philanthropist. Robinson and business partner Daniel Bassichis donate 10 percent of their profits to charitable causes.[35] The winner of the NBA Community Assist Award is presented with the David Robinson Plaque.[36]
Other ventures:
In 2008 Robinson partnered with Daniel Bassichis, formerly of Goldman Sachs and a board member of The Carver Academy, to form Admiral Capital Group.[37] Admiral Capital Group is a private equity firm whose mission is to invest in opportunities that can provide both financial and social returns. Robinson's primary motivation in starting Admiral Capital was to create a source of additional financial support for The Carver Academy. Its portfolio is worth more than $100 million and includes nine upscale hotels and office buildings across the U.S. as well as Centerplate, one of the largest hospitality companies in the world. Admiral Capital Group also partnered with Living Cities to form the Admiral Center, a non-profit created to support other athletes and entertainers with their philanthropic initiatives. Robinson is also co-owner of a Jaguar Land Rover Dealership in San Juan, Texas.[38][39]
Awards and honours:
Naismith Basketball Hall of Fame
class of 2009 – individual
class of 2010 – as a member of the "Dream Team"
U.S. Olympic Hall of Fame
class of 2008 – individual
class of 2009 – as a member of the "Dream Team"
FIBA Hall of Fame
class of 2013 - individual
class of 2017 - as a member of the "Dream Team"
Two-time NBA Champion
1995 NBA MVP
1992 NBA Defensive Player of the Year
1990 NBA Rookie of the Year
1990 NBA All-Rookie First Team
Four-time All-NBA First Team
Four-time All-Defensive First Team
10-time NBA All-Star
2001 NBA Sportsmanship Award[40]
Two-time Olympic Gold Medal winner
Olympic Bronze Medal winner
One of 50 Greatest Players in NBA History
1994 NBA Scoring Champion
Five-time IBM Award winner[41]
2008 NBA Shooting Stars champion[42]
Gold Medal in 1986 FIBA World Championship.[43]
2003 Sports Illustrated Sportsman of the Year
2012 NCAA Silver Anniversary Award[44]
Number 50 retired by the San Antonio Spurs
Coach Wooden "Keys to Life" Award(2004).
Charitable efforts:
In addition to his lengthy NBA career, Robinson is also noted for his charitable work.
In 1991, Robinson visited with fifth graders at Gates Elementary School in San Antonio and challenged them to finish school and go to college. He offered a $2,000 scholarship to everyone who did. In 1998, proving even better than his word, Robinson awarded $8,000 to each of those students who had completed his challenge. In perhaps his greatest civic and charitable achievement, David and his wife, Valerie, founded the Carver Academy in San Antonio, which opened its doors in September 2001. To date, the Robinsons have donated more than $11 million to the school.[45]
In March 2003, in recognition of his outstanding contributions to charity, the NBA renamed its award for outstanding charitable efforts in honor of Robinson. Winners of the NBA's Community Assist Award receive the David Robinson Plaque, with the inscription "Following the standard set by NBA Legend David Robinson who improved the community piece by piece." The award is given out monthly by the league to recognize players for their charitable efforts. Robinson is also the recipient of the William E. Simon Prize for Philanthropic Leadership.[46]
In 2011, in recognition of his philanthropic efforts with the Carver Academy, Robinson received the Children's Champion Award from the charitable organization Children's Hunger Fund.[47]
References:
^ Men's Tournament of the Americas – 1992, USA Basketball. Retrieved December 6, 2018.
^ "1992 United States Olympic Team". Archived from the original on August 18, 2010.
^ "The game's greatest giants ever". ESPN.com. March 6, 2007. Retrieved January 25, 2011.
^ a b c d Montville, Leigh (April 29, 1996). "Trials Of David". Sports Illustrated. Retrieved March 10, 2013.
^ According to the following article about the city of Annapolis, Robinson won the "Eastman Award" in 1987 and the award is in Lejeune Hall. Bailey, Steve (August 22, 2008). "In Annapolis, Md., the Past Is Always at Hand". New York Times. Retrieved March 18, 2010.See also the footnote at United States Naval Academy#Halls and principal buildings (at "Lejeune Hall").
^ Report to the Honorable Gordon J. Humphrey, U.S. Senate (September 1987). "Treatment of Prominent Athletes on Active Duty" (PDF). United States General Accounting Office. Retrieved March 28, 2012.
^ "Information on Military to Civilian Transition Employment, Civilian Jobs for Veterans". G.I. Jobs. Archived from the original on March 10, 2006. Retrieved August 4, 2012.
^ Anderson, Dave (May 18, 1987). "Sports of the Times; The Robinson Plot Thickens". New York Times.
^ Orsborn, Tom (May 20, 2007). "The Summer Our Ship Came In". San Antonio Express-News.
^ "1988–89 Standings". NBA.com. Archived from the original on October 25, 2012. Retrieved August 4, 2012.
^ a b "Legends profile: David Robinson". NBA.com.
^ "David Robinson's Supreme Court for Genesis (1992)". MobyGames.
^ "San Antonio Spurs at Los Angeles Clippers Box Score, April 24, 1994". Basketball-Reference.com.
^ "David Robinson Stats". Basketball-Reference.com.
^ "The NBA at 50". NBA.com. Retrieved August 4, 2012.
^ "Spurs Tower Over NBA". NBA.com. Archived from the original on January 6, 2009. Retrieved August 4, 2012.
^ Staff, NBA com. "Top Moments: Twin Towers ride off to sunset with another title". NBA.com.
^ "David Robinson: "Tim Duncan is probably the best thing that ever happened to me"". March 23, 2018.
^ a b Kent, Milton. "'Admiral' Robinson isn't one to pull rank". baltimoresun.com.
^ Mooney, Matthew. "Honoring David Robinson". Bleacher Report.
^https://www.basketball.reference.com/players/r/robinda01/gamelog/2000
^ "Transcript of David Robinson Retirement Press Conference". San Antonio Spurs.
^ "David Robinson Scores 71 points". San Antonio Spurs.
^ "ESPN.com – NBA – Kobe makes records wilt". Sports.espn.go.com. Retrieved August 4, 2012.
^ "An Admiral recollection from the year David Robinson and MJ retired – ESPN". Sports.espn.go.com. September 11, 2009. Retrieved August 4, 2012.
^ Arnold, Keith (February 5, 2013). "Early Enrollees: Corey Robinson".
^ Bromberg, Nick (June 15, 2016). "Notre Dame WR Corey Robinson medically retires due to concussions". Dr. Saturday. Yahoo! Sports. Retrieved June 16, 2016.
^ Bromberg, Nick (February 11, 2016). "Notre Dame WR Corey Robinson wins student body president election". Dr. Saturday. Yahoo! Sports. Retrieved June 16, 2016.
^ Johnson, Raphielle (May 6, 2015). "Son of former NBA great David Robinson to be on scholarship at Duke next season". NBC Sports. College Basketball Talk. Retrieved May 9, 2015.
^ "Džastin Robinson potpisao za Mornar" [Justin Robinson signed for Mornar]. kkmornar.bar (in Serbian). September 18, 2020. Retrieved September 18, 2020.
^ Leigh Montville (April 29, 1996). "SAN ANTONIO SPURS CENTER AND BORN AGAIN CHRISTIAN DAVID – 04.29.96 – SI Vault". Sports Illustrated. Retrieved August 4, 2012.
^ Joshua Cooley (March–April 2013). "David Robinson: Parenting in the Fourth Quarter". Focus on the Family. Retrieved January 15, 2018.
^ "The 25 Smartest Athlete Purchases in Sports History17. David Robinson Builds Carver Academy". Complex.
^ "David Robinson gives IDEA Carver Academy kids shopping spree". Archived from the original on October 27, 2013.
^ a b "The Education of David Robinson - San Antonio Magazine - March 2012 - San Antonio, TX". www.sanantoniomag.com.
^ "David Robinson: Impact on the Community". San Antonio Spurs.
^ "Admiral Capital Group". Admiral Capital Group. Retrieved August 4,2012.
^ "Home Page - Admiral Capital Group". Admiral Capital Group.
^ Texas, Jaguar San Juan. "ABOUT US | Jaguar San Juan Texas". www.jaguarsanjuantx.com.
^ "NBA Sportsmanship Award Winners". Fox News. April 30, 2013.
^ Shaq claims NBA's IBM award
^ "NBA All-Star Shooting Stars Winners". NBA.com. August 24, 2017. Archived from the original on February 24, 2018.
^ "1986 USA Basketball". Archived from the original on August 14, 2007.
^ "Former NCAA stars shine at Honors Celebration". NCAA.org. January 13, 2012. Archived from the original on May 23, 2012. Retrieved August 4, 2012.
^ "David Robinson, Chase Invest Sweat, Equity to Rebuild New Orleans One House at a... | Reuters". Uk.reuters.com. February 12, 2008. Archived from the original on January 12, 2009. Retrieved August 4, 2012.
^ "404 Page". Philanthropy Roundtable.
^ Harlan, Tim. (October 3, 2010). "CHF Children's Champion Award Banquet Set for Oct. 9" Archived May 11, 2012, at the Wayback Machine. Retrieved June 16, 2015.
Hellenic Air Force F-16 Demo Team “Zeus” after its flying demonstration in Athens Flying Week 2018.
The Aircraft is an F-16C Blk 52+ from 340 Squadron “Fox”, stationed in 115 Combat Wing in Souda Air Force Base.
Demo Pilot: Major (Air Force) Dimitrios Volakakis.
F-16C Block 52+ from the 337 Squadron "Ghost", Hellenic Air Force participating in the international exercise Iniochos 2018
From the participation of the Hellenic Air Force in Athens Flying Week 2017 come these two F-4s.
They belong to the 338 Fighter Bomber Squadron "Ares", 117 Combat Wing, stationed in Andravida, Greece.
Die alte Marienkirche im Ort Asklipio zeigt eine beeindruckende Sammlung gut erhaltener Fresken. Ein frommer Mann malte hierbei die biblische Apokalypse an die Wände und Decken der kleinen Kirche. Die Darstellungen sind beeindruckend und besonders sehenswert. Die älteste Baustufe der Kirche stammt vermutlich aus 1060 - damit wäre sie die älteste Kirche auf der Insel.
Neben der Kirche gibt es ein kleines Museum und etwas unterhalb ein altes griechisches Wohnhaus.
Thessaloniki (Greek: Θεσσαλονίκη, often referred to internationally as Thessalonica or Salonica, is the second-largest city in Greece and the capital of the Greek region of Macedonia, the administrative region of Central Macedonia and the Decentralized Administration of Macedonia and Thrace.[3][4] Its honorific title is Συμπρωτεύουσα (Symprotévousa), literally "co-capital",[5] and stands as a reference to its historical status as the Συμβασιλεύουσα (Symvasilévousa) or "co-reigning" city of the Eastern Roman (Byzantine) Empire, alongside Constantinople.[6]
According to the preliminary results of the 2011 census, the municipality of Thessaloniki today has a population of 322,240,[1] while the Thessaloniki Urban Area (the contiguous built up area forming the "City of Thessaloniki") has a population of 790,824.[1] Furthermore, the Thessaloniki Metropolitan Area extends over an area of 1,455.62 km2 (562.02 sq mi) and its population in 2011 reached a total of 1,104,460 inhabitants.[1]
Thessaloniki is Greece's second major economic, industrial, commercial and political centre, and a major transportation hub for the rest of southeastern Europe;[7] its commercial port is also of great importance for Greece and the southeastern European hinterland.[7] The city is renowned for its festivals, events and vibrant cultural life in general,[8] and is considered to be Greece's cultural capital.[8] Events such as the Thessaloniki International Trade Fair and the Thessaloniki International Film Festival are held annually, while the city also hosts the largest bi-annual meeting of the Greek diaspora.[9] Thessaloniki is the 2014 European Youth Capital.[10]
Founded in 315 BC by Cassander of Macedon, Thessaloniki's history spans some 2,300 years. An important metropolis by the Roman period, Thessaloniki was the second largest and wealthiest city of the Byzantine Empire. Thessaloniki is home to numerous notable Byzantine monuments, including the Paleochristian and Byzantine monuments of Thessaloniki, a UNESCO World Heritage Site, as well as several Roman, Ottoman and Sephardic Jewish structures. The city's main university, Aristotle University, is the largest in Greece and the Balkans.[11]
Thessaloniki is a popular tourist destination in Greece. In 2010, Lonely Planet ranked Thessaloniki as the world's fifth-best party city worldwide, comparable to other cities such as Dubai and Montreal.[12] For 2013 National Geographic Magazine included Thessaloniki in its top tourist destinations worldwide,[13] while in 2014 Financial Times FDI magazine (Foreign Direct Investments) declared Thessaloniki as the best mid-sized European city of the future for human capital and lifestyle.
Etymology
All variations of the city's name derive from the original (and current) appellation in Greek: Θεσσαλονίκη (from Θεσσαλός, Thessalos, and Νίκη, Nike), literally translating to "Thessalian Victory". The name of the city came from the name of a princess, Thessalonike of Macedon, half sister of Alexander the Great, so named because of her birth on the day of the Macedonian victory at the Battle of Crocus Field (353/352 BCE).[16]
The alternative name Salonica (or Salonika) derives from the variant form Σαλονίκη (Saloníki) in popular Greek speech, and has given rise to the form of the city's name in several languages. Names in other languages prominent in the city's history include Солѹнь (Solun) in Old Church Slavonic, סלוניקה (Salonika) in Ladino, Selanik (also Selânik) in Turkish (سلانیك in Ottoman Turkish), Solun (also written as Солун) in the local and neighboring South Slavic languages, Салоники (Saloníki) in Russian, and Sãrunã in Aromanian. In local speech, the city's name is typically pronounced with a dark and deep L characteristic of Macedonian Greek accent.[17][18]
The name often appears in writing in the abbreviated form Θεσ/νίκη
History
From antiquity to the Roman Empire
The city was founded around 315 BC by the King Cassander of Macedon, on or near the site of the ancient town of Therma and 26 other local villages.[20] He named it after his wife Thessalonike,[21] a half-sister of Alexander the Great and princess of Macedon as daughter of Philip II. Under the kingdom of Macedon the city retained its own autonomy and parliament[22] and evolved to become the most important city in Macedon.[21]
After the fall of the kingdom of Macedon in 168 BC, Thessalonica became a free city of the Roman Republic under Mark Antony in 41 BC.[21][23] It grew to be an important trade-hub located on the Via Egnatia,[24] the road connecting Dyrrhachium with Byzantium,[25] which facilitated trade between Thessaloniki and great centers of commerce such as Rome and Byzantium.[26] Thessaloniki also lay at the southern end of the main north-south route through the Balkans along the valleys of the Morava and Axios river valleys, thereby linking the Balkans with the rest of Greece.[27] The city later became the capital of one of the four Roman districts of Macedonia.[24] Later it became the capital of all the Greek provinces of the Roman Empire due to the city's importance in the Balkan peninsula. When the Roman Empire was divided into the tetrarchy, Thessaloniki became the administrative capital of one of the four portions of the Empire under Galerius Maximianus Caesar,[28][29] where Galerius commissioned an imperial palace, a new hippodrome, a triumphal arch and a mausoleum among others.[29][30][31]
In 379 when the Roman Prefecture of Illyricum was divided between the East and West Roman Empires, Thessaloniki became the capital of the new Prefecture of Illyricum.[24] In 390 Gothic troops under the Roman Emperor Theodosius I, led a massacre against the inhabitants of Thessalonica, who had risen in revolt against the Germanic soldiers. With the Fall of Rome in 476, Thessaloniki became the second-largest city of the Eastern Roman Empire.[26] Around the time of the Roman Empire Thessaloniki was also an important center for the spread of Christianity; some scholars hold that the First Epistle to the Thessalonians written by Paul the Apostle is the first written book of the New Testament.
Byzantine era and Middle Ages
From the first years of the Byzantine Empire, Thessaloniki was considered the second city in the Empire after Constantinople,[33][34][35] both in terms of wealth and size.[33] with an population of 150,000 in the mid 1100s.[36] The city held this status until it was transferred to Venice in 1423. In the 14th century the city's population exceeded 100,000 to 150,000,[37][38][39] making it larger than London at the time.[40]
During the 6th and 7th centuries the area around Thessaloniki was invaded by Avars and Slavs, who unsuccessfully laid siege to the city several times.[41] Traditional historiography stipulates that many Slavs settled in the hinterland of Thessaloniki,[42] however, this migration was allegedly on a much smaller scale than previously thought.[42][42][43] In the 9th century, the Byzantine Greek missionaries Cyril and Methodius, both natives of the city, created the first literary language of the Slavs, the Glagolic alphabet, most likely based on the Slavic dialect used in the hinterland of their hometown.[44][45][46][47][48]
An Arab naval attack in 904 resulted in the sack of the city.[49] The economic expansion of the city continued through the 12th century as the rule of the Komnenoi emperors expanded Byzantine control to the north. Thessaloniki passed out of Byzantine hands in 1204,[50] when Constantinople was captured by the forces of the Fourth Crusade and incorporated the city and its surrounding territories in the Kingdom of Thessalonica[51] — which then became the largest vassal of the Latin Empire. In 1224, the Kingdom of Thessalonica was overrun by the Despotate of Epirus, a remnant of the former Byzantine Empire, under Theodore Komnenos Doukas who crowned himself Emperor,[52] and the city became the Despotat's capital.[52][53] This era of the Despotate of Epirus is also known as the Empire of Thessalonica.[52][54][55] Following his defeat at Klokotnitsa however in 1230,[52][54] the Empire of Thessalonica became a vassal state of the Second Bulgarian Empire until it was recovered again in 1246, this time by the Nicaean Empire.[52] In 1342,[56] the city saw the rise of the Commune of the Zealots, an anti-aristocratic party formed of sailors and the poor,[57] which is nowadays described as social-revolutionary.[56] The city was practically independent of the rest of the Empire,[56][57][58] as it had its own government, a form of republic.[56] The zealot movement was overthrown in 1350 and the city was reunited with the rest of the Empire.[56]
In 1423, Despot Andronicus, who was in charge of the city, ceded it to the Republic of Venice with the hope that it could be protected from the Ottomans who were besieging the city (there is no evidence to support the oft-repeated story that he sold the city to them). The Venetians held Thessaloniki until it was captured by the Ottoman Sultan Murad II on 29 March 1430.
Ottoman period
When Sultan Murad II captured Thessaloniki and sacked it in 1430, contemporary reports estimated that about one-fifth of the city's population was enslaved.[60] Upon the conquest of Thessaloniki, some of its inhabitants escaped,[61] including intellectuals such as Theodorus Gaza "Thessalonicensis" and Andronicus Callistus.[62] However, the change of sovereignty from the Byzantine Empire to the Ottoman one did not affect the city's prestige as a major imperial city and trading hub.[63][64] Thessaloniki and Smyrna, although smaller in size than Constantinople, were the Ottoman Empire's most important trading hubs.[63] Thessaloniki's importance was mostly in the field of shipping,[63] but also in manufacturing,[64] while most of the city's trade was controlled by ethnic Greeks.[63]
During the Ottoman period, the city's population of mainly Greek Jews and Ottoman Muslims (including those of Turkish and Albanian, as well as Bulgarian Muslim and Greek Muslim convert origin) grew substantially. By 1478 Selânik (سلانیك), as the city came to be known in Ottoman Turkish, had a population of 4,320 Muslims, 6,094 Greek Orthodox and some Catholics, but no Jews. Soon after the turn of the 15th to 16th century, nearly 20,000 Sephardic Jews had immigrated to Greece from Spain following their expulsion by the 1492 Alhambra Decree.[65] By c. 1500, the numbers had grown to 7,986 Greeks, 8,575 Muslims, and 3,770 Jews. By 1519, Sephardic Jews numbered 15,715, 54% of the city's population. Some historians consider the Ottoman regime's invitation to Jewish settlement was a strategy to prevent the ethnic Greek population (Eastern Orthodox Christians) from dominating the city.[38]
Thessaloniki was the capital of the Sanjak of Selanik within the wider Rumeli Eyalet (Balkans)[66] until 1826, and subsequently the capital of Selanik Eyalet (after 1867, the Selanik Vilayet).[67][68] This consisted of the sanjaks of Selanik, Serres and Drama between 1826 and 1912.[69] Thessaloniki was also a Janissary stronghold where novice Janissaries were trained. In June 1826, regular Ottoman soldiers attacked and destroyed the Janissary base in Thessaloniki while also killing over 10,000 Janissaries, an event known as The Auspicious Incident in Ottoman history.[70] From 1870, driven by economic growth, the city's population expanded by 70%, reaching 135,000 in 1917.[71]
The last few decades of Ottoman control over the city were an era of revival, particularly in terms of the city's infrastructure. It was at that time that the Ottoman administration of the city acquired an "official" face with the creation of the Command Post[72] while a number of new public buildings were built in the eclectic style in order to project the European face both of Thessaloniki and the Ottoman Empire.[72][73] The city walls were torn down between 1869 and 1889,[74] efforts for a planned expansion of the city are evident as early as 1879,[75] the first tram service started in 1888[76] and the city streets were illuminated with electric lamp posts in 1908.[77] In 1888 Thessaloniki was connected to Central Europe via rail through Belgrade, Monastir in 1893 and Constantinople in 1896.
Since the 20th century
In the early 20th century, Thessaloniki was in the center of radical activities by various groups; the Bulgarian Internal Macedonian Revolutionary Organization, founded in 1897,[78] and the Greek Macedonian Committee, founded in 1903.[79] In 1903 an anarchist group known as the Boatmen of Thessaloniki planted bombs in several buildings in Thessaloniki, including the Ottoman Bank, with some assistance from the IMRO. The Greek consulate in Ottoman Thessaloniki (now the Museum of the Macedonian Struggle) served as the center of operations for the Greek guerillas. In 1908 the Young Turks movement broke out in the city, sparking the Young Turk Revolution.[80]
The Ottoman Feth-i Bülend being sunk in Thessaloniki in 1912 by a Greek ship during the First Balkan War.
Constantine I of Greece with George I of Greece and the Greek army enter the city.
As the First Balkan War broke out, Greece declared war on the Ottoman Empire and expanded its borders. When Eleftherios Venizelos, Prime Minister at the time, was asked if the Greek army should move towards Thessaloniki or Monastir (now Bitola, Republic of Macedonia), Venizelos replied "Salonique à tout prix!" (Thessaloniki, at all costs!).[81] As both Greece and Bulgaria wanted Thessaloniki, the Ottoman garrison of the city entered negotiations with both armies.[82] On 8 November 1912 (26 October Old Style), the feast day of the city's patron saint, Saint Demetrius, the Greek Army accepted the surrender of the Ottoman garrison at Thessaloniki.[83] The Bulgarian army arrived one day after the surrender of the city to Greece and Tahsin Pasha, ruler of the city, told the Bulgarian officials that "I have only one Thessaloniki, which I have surrendered".[82] After the Second Balkan War, Thessaloniki and the rest of the Greek portion of Macedonia were officially annexed to Greece by the Treaty of Bucharest in 1913.[84] On 18 March 1913 George I of Greece was assassinated in the city by Alexandros Schinas.[85]
In 1915, during World War I, a large Allied expeditionary force established a base at Thessaloniki for operations against pro-German Bulgaria.[86] This culminated in the establishment of the Macedonian Front, also known as the Salonika Front.[87][88] In 1916, pro-Venizelist Greek army officers and civilians, with the support of the Allies, launched an uprising,[89] creating a pro-Allied[90] temporary government by the name of the "Provisional Government of National Defence"[89][91] that controlled the "New Lands" (lands that were gained by Greece in the Balkan Wars, most of Northern Greece including Greek Macedonia, the North Aegean as well as the island of Crete);[89][91] the official government of the King in Athens, the "State of Athens",[89] controlled "Old Greece"[89][91] which were traditionally monarchist. The State of Thessaloniki was disestablished with the unification of the two opposing Greek governments under Venizelos, following the abdication of King Constantine in 1917.[86][91]
The 1st Battalion of the National Defence army marches on its way to the front.
Aerial picture of the Great Fire of 1917.
Most of the old center of the city was destroyed by the Great Thessaloniki Fire of 1917, which started accidentally by an unattended kitchen fire on 18 August 1917.[92] The fire swept through the centre of the city, leaving 72,000 people homeless; according to the Pallis Report, most of them were Jewish (50,000). Many businesses were destroyed, as a result, 70% of the population were unemployed.[92] Also a number of religious structures of the three major faiths were lost. Nearly one-quarter of the total population of approximately 271,157 became homeless.[92] Following the fire the government prohibited quick rebuilding, so it could implement the new redesign of the city according to the European-style urban plan[6] prepared by a group of architects, including the Briton Thomas Mawson, and headed by French architect Ernest Hébrard.[92] Property values fell from 6.5 million Greek drachmas to 750,000.[93]
After the defeat of Greece in the Greco-Turkish War and during the break-up of the Ottoman Empire, a population exchange took place between Greece and Turkey.[90] Over 160,000 ethnic Greeks deported from the former Ottoman Empire were resettled in the city,[90] changing its demographics. Additionally many of the city's Muslims were deported to Turkey, ranging at about 20,000 people.[94]
During World War II Thessaloniki was heavily bombarded by Fascist Italy (with 232 people dead, 871 wounded and over 800 buildings damaged or destroyed in November 1940 alone),[95] and, the Italians having failed to succeed in their invasion of Greece, it fell to the forces of Nazi Germany on 8 April 1941[96] and remained under German occupation until 30 October 1944 when it was liberated by the Greek People's Liberation Army.[97] The Nazis soon forced the Jewish residents into a ghetto near the railroads and on 15 March 1943 began the deportation process of the city's 56,000 Jews to its concentration camps.[98][99] They deported over 43,000 of the city's Jews in concentration camps,[98] where most were killed in the gas chambers. The Germans also deported 11,000 Jews to forced labor camps, where most perished.[100] Only 1,200 Jews live in the city today.
Part of Eleftherias Square during the Axis occupation.
The importance of Thessaloniki to Nazi Germany can be demonstrated by the fact that, initially, Hitler had planned to incorporate it directly in the Third Reich[101] (that is, make it part of Germany) and not have it controlled by a puppet state such as the Hellenic State or an ally of Germany (Thessaloniki had been promised to Yugoslavia as a reward for joining the Axis on 25 March 1941).[102] Having been the first major city in Greece to fall to the occupying forces just two days after the German invasion, it was in Thessaloniki that the first Greek resistance group was formed (under the name «Ελευθερία», Eleftheria, "Freedom")[103] as well as the first anti-Nazi newspaper in an occupied territory anywhere in Europe,[104] also by the name Eleftheria. Thessaloniki was also home to a military camp-converted-concentration camp, known in German as "Konzentrationslager Pavlo Mela" (Pavlos Melas Concentration Camp),[105] where members of the resistance and other non-favourable people towards the German occupation from all over Greece[105] were held either to be killed or sent to concentration camps elsewhere in Europe.[105] In the 1946 monarchy referendum, the majority of the locals voted in favour of a republic, contrary to the rest of Greece.[106]
After the war, Thessaloniki was rebuilt with large-scale development of new infrastructure and industry throughout the 1950s, 1960s and 1970s. Many of its architectural treasures still remain, adding value to the city as a tourist destination, while several early Christian and Byzantine monuments of Thessaloniki were added to the UNESCO World Heritage list in 1988.[107] In 1997, Thessaloniki was celebrated as the European Capital of Culture,[108] sponsoring events across the city and the region. Agency established to oversee the cultural activities of that year 1997 was still in existence by 2010.[109] In 2004 the city hosted a number of the football events as part of the 2004 Summer Olympics.[110]
Today Thessaloniki has become one of the most important trade and business hubs in Southeastern Europe, with its port, the Port of Thessaloniki being one of the largest in the Aegean and facilitating trade throughout the Balkan hinterland.[7] On 26 October 2012 the city celebrated its centennial since its incorporation into Greece.[111] The city also forms one of the largest student centres in Southeastern Europe, is host to the largest student population in Greece and will be the European Youth Capital in 2014
Geography
Geology
Thessaloniki lies on the northern fringe of the Thermaic Gulf on its eastern coast and is bound by Mount Chortiatis on its southeast. Its proximity to imposing mountain ranges, hills and fault lines, especially towards its southeast have historically made the city prone to geological changes.
Since medieval times, Thessaloniki was hit by strong earthquakes, notably in 1759, 1902, 1978 and 1995.[113] On 19–20 June 1978, the city suffered a series of powerful earthquakes, registering 5.5 and 6.5 on the Richter scale.[114][115] The tremors caused considerable damage to a number of buildings and ancient monuments,[114] but the city withstood the catastrophe without any major problems.[115] One apartment building in central Thessaloniki collapsed during the second earthquake, killing many, raising the final death toll to 51.[114][115]
Climate
Thessaloniki's climate is directly affected by the sea it is situated on.[116] The city lies in a transitional climatic zone, so its climate displays characteristics of several climates. According to the Köppen climate classification, it is a humid subtropical climate (Cfa) that borders on a semi-arid climate (BSk), with annual average precipitation of 450 millimetres (18 in) due to the Pindus rain shadow drying the westerly winds. However, the city has a summer precipitation between 20 to 30 millimetres (0.79 to 1.18 in), which borders it close to a hot-summer Mediterranean climate (Csa).
Winters are relatively dry, with common morning frost. Snowfalls are sporadic, but οccur more or less every winter, but the snow cover does not last for more than a few days. Fog is common, with an average of 193 foggy days in a year.[117] During the coldest winters, temperatures can drop to −10 °C (14 °F).[117] The record minimum temperature in Thessaloniki was −14 °C (7 °F).[118] On average, Thessaloniki experiences frost (sub-zero temperature) 32 days a year.[117] The coldest month of the year in the city is January, with an average 24-hour temperature of 6 °C (43 °F).[119] Wind is also usual in the winter months, with December and January having an average wind speed of 26 km/h (16 mph).[117]
Thessaloniki's summers are hot with rather humid nights.[117] Maximum temperatures usually rise above 30 °C (86 °F),[117] but rarely go over 40 °C (104 °F);[117] the average number of days the temperature is above 32 °C (90 °F) is 32.[117] The maximum recorded temperature in the city was 42 °C (108 °F).[117][118] Rain seldom falls in summer, mainly during thunderstorms. In the summer months Thessaloniki also experiences strong heat waves.[120] The hottest month of the year in the city is July, with an average 24-hour temperature of 26 °C (79 °F).[119] The average wind speed for June and July in Thessaloniki is 20 kilometres per hour (12 mph)
Government
According to the Kallikratis reform, as of 1 January 2011 the Thessaloniki Urban Area (Greek: Πολεοδομικό Συγκρότημα Θεσσαλονίκης) which makes up the "City of Thessaloniki", is made up of six self-governing municipalities (Greek: Δήμοι) and one municipal unit (Greek: Δημοτική ενότητα). The municipalities that are included in the Thessaloniki Urban Area are those of Thessaloniki (the city center and largest in population size), Kalamaria, Neapoli-Sykies, Pavlos Melas, Kordelio-Evosmos, Ampelokipoi-Menemeni, and the municipal unit of Pylaia, part of the municipality of Pylaia-Chortiatis. Prior to the Kallikratis reform, the Thessaloniki Urban Area was made up of twice as many municipalities, considerably smaller in size, which created bureaucratic problems.[123]
Thessaloniki Municipality
The municipality of Thessaloniki (Greek: Δήμος Θεσαλονίκης) is the second most populous in Greece, after Athens, with a population of 322,240[1] people (in 2011) and an area of 17.832 km2 (7 sq mi). The municipality forms the core of the Thessaloniki Urban Area, with its central district (the city center), referred to as the Kentro, meaning 'center' or 'downtown'.
The institution of mayor of Thessaloniki was inaugurated under the Ottoman Empire, in 1912. The first mayor of Thessaloniki was Osman Sait Bey, while the current mayor of the municipality of Thessaloniki is Yiannis Boutaris. In 2011, the municipality of Thessaloniki had a budget of €464.33 million[124] while the budget of 2012 stands at €409.00 million.[125]
According to an article in The New York Times, the way in which the present mayor of Thessaloniki is treating the city's debt and oversized administration problems could be used as an example by Greece's central government for a successful strategy in dealing with these problems.[126]
Other
Thessaloniki is the second largest city in Greece. It is an influential city for the northern parts of the country and is the capital of the region of Central Macedonia and the Thessaloniki regional unit. The Ministry of Macedonia and Thrace is also based in Thessaloniki, being that the city is the de facto capital of the Greek region of Macedonia.
It is customary every year for the Prime Minister of Greece to announce his administration's policies on a number of issues, such as the economy, at the opening night of the Thessaloniki International Trade Fair. In 2010, during the first months of the 2010 Greek debt crisis, the entire cabinet of Greece met in Thessaloniki to discuss the country's future.[127]
In the Hellenic Parliament, the Thessaloniki urban area constitutes a 16-seat constituency. As of the national elections of 17 June 2012 the largest party in Thessaloniki is New Democracy with 27.8%, followed by the Coalition of the Radical Left (27.0%) and the Panhellenic Socialist Movement (10.2%).[128] The table below summarizes the results of the latest elections.
Cityscape
Architecture
Architecture in Thessaloniki is the direct result of the city's position at the centre of all historical developments in the Balkans. Aside from its commercial importance, Thessaloniki was also for many centuries the military and administrative hub of the region, and beyond this the transportation link between Europe and the Levant (Syria, Lebanon, Jordan, and Israel / Palestine). Merchants, traders and refugees from all over Europe settled in the city. The need for commercial and public buildings in this new era of prosperity led to the construction of large edifices in the city center. During this time, the city saw the building of banks, large hotels, theatres, warehouses, and factories. Architects who designed some of the most notable buildings of the city, in the late 19th and early 20th century, include Vitaliano Poselli, Pietro Arrigoni, Xenophon Paionidis, Eli Modiano, Moshé Jacques, Jean Joseph Pleyber, Frederic Charnot, Ernst Ziller, Roubens Max, Levi Ernst, Angelos Siagas and others, using mainly the styles of Eclecticism and Art Nouveau.
The city layout changed after 1870, when the seaside fortifications gave way to extensive piers, and many of the oldest walls of the city were demolished, including those surrounding the White Tower, which today stands as the main landmark of the city. As parts of the early Byzantine walls were demolished, this allowed the city to expand east and west along the coast.[129]
The expansion of Eleftherias Square towards the sea completed the new commercial hub of the city and at the time was considered one of the most vibrant squares of the city. As the city grew, workers moved to the western districts, due to their proximity to factories and industrial activities; while the middle and upper classes gradually moved from the city-center to the eastern suburbs, leaving mainly businesses. In 1917, a devastating fire swept through the city and burned uncontrollably for 32 hours.[71] It destroyed the city's historic center and a large part of its architectural heritage, but paved the way for modern development and allowed Thessaloniki the development of a proper European city center, featuring wider diagonal avenues and monumental squares; which the city initially lacked – much of what was considered to be 'essential' in European architecture.
City Center
After the Great Thessaloniki Fire of 1917, a team of architects and urban planners including Thomas Mawson and Ernest Hebrard, a French architect, chose the Byzantine era as the basis of their (re)building designs for Thessaloniki's city center. The new city plan included axes, diagonal streets and monumental squares, with a street grid that would channel traffic smoothly. The plan of 1917 included provisions for future population expansions and a street and road network that would be, and still is sufficient today.[71] It contained sites for public buildings and provided for the restoration of Byzantine churches and Ottoman mosques.
The Metropolitan Church of Saint Gregory Palamas, designed by Ernst Ziller.
Today the city center of Thessaloniki includes the features designed as part of the plan and forms the point in the city where most of the public buildings, historical sites, entertainment venues and stores are located. The center is characterized by its many historical buildings, arcades, laneways and distinct architectural styles such as Art Nouveau and Art Deco, which can be seen on many of its buildings.
Also called the historic center, it is divided into several districts, of which include Ladadika (where many entertainment venues and tavernas are located), Kapani (were the city's central city market is located), Diagonios, Navarinou, Rotonta, Agia Sofia and Ippodromio (white tower), which are all located around Thessaloniki's most central point, Aristotelous Square.
The west point of the city center is home to Thessaloniki's law courts, its central international railway station and the port, while on its eastern side stands the city's two universities, the Thessaloniki International Exhibition Center, the city's main stadium, its archaeological and Byzantine museums, the new city hall and its central parklands and gardens, namely those of the ΧΑΝΘ/Palios Zoologikos Kipos and Pedio tou Areos. The central road arteries that pass through the city center, designed in the Ernest Hebrard plan, include those of Tsimiski, Egnatia, Nikis, Mitropoleos, Venizelou and St. Demetrius avenues.
Ano Poli
Ano Poli (also called Old Town and literally the Upper Town) is the heritage listed district north of Thessaloniki's city center that was not engulfed by the great fire of 1917 and was declared a UNESCO World Heritage Site by ministerial actions of Melina Merkouri, during the 1980s. It consists of Thessaloniki's most traditional part of the city, still featuring small stone paved streets, old squares and homes featuring old Greek and Ottoman architecture.
Ano Poli also, is the highest point in Thessaloniki and as such, is the location of the city's acropolis, its Byzantine fort, the Heptapyrgion, a large portion of the city's remaining walls, and with many of its additional Ottoman and Byzantine structures still standing. The area provides access to the Seich Sou Forest National Park[131] and features amphitheatric views of the whole city and the Thermaic Gulf. On clear days Mount Olympus, at about 100 km (62 mi) away across the gulf, can also be seen towering the horizon.
Southeastern Thessaloniki up until the 1920s was home to the city's most affluent residents and formed the outermost suburbs of the city at the time, with the area close to the Thermaic Gulf coast called Exoches, from the 19th century holiday villas which defined the area. Today southeastern Thessaloniki has in some way become a natural extension of the city center, with the avenues of Megalou Alexandrou, Georgiou Papandreou (Antheon), Vasilissis Olgas Avenue, Delfon, Konstantinou Karamanli (Nea Egnatia) and Papanastasiou passing through it, enclosing an area traditionally called Dépôt (Ντεπώ), from the name of the old tram station, owned by a French company. The area extends to Kalamaria and Pylaia, about 9 km (5.59 mi) from the White Tower in the city centre.
Some of the most notable mansions and villas of the old-era of the city remain along Vasilissis Olgas Avenue. Built for the most wealthy residents and designed by well known architects they are used today as museums, art galleries or remain as private properties. Some of them include Villa Bianca, Villa Ahmet Kapanci, Villa Modiano, Villa Mordoch, Villa Mehmet Kapanci, Hatzilazarou Mansion, Chateau Mon Bonheur (often called red tower) and others.
Most of southeastern Thessaloniki is characterized by its modern architecture and apartment buildings, home to the middle-class and more than half of the municipality of Thessaloniki population. Today this area of the city is also home to 3 of the city's main football stadiums, the Thessaloniki Concert Hall, the Posidonio aquatic and athletic complex, the Naval Command post of Northern Greece and the old royal palace (called Palataki), located on the most westerly point of Karabournaki cape. The municipality of Kalamaria is also located in southeastern Thessaloniki and has become this part of the city's most sought after areas, with many open spaces and home to high end bars, cafés and entertainment venues, most notably on Plastira street, along the coast
Northwestern Thessaloniki had always been associated with industry and the working class because as the city grew during the 1920s, many workers had moved there, due to its proximity near factories and industrial activities. Today many factories and industries have been moved further out west and the area is experiencing rapid growth as does the southeast. Many factories in this area have been converted to cultural centres, while past military grounds that are being surrounded by densely built neighborhoods are awaiting transformation into parklands.
Northwest Thessaloniki forms the main entry point into the city of Thessaloniki with the avenues of Monastiriou, Lagkada and 26is Octovriou passing through it, as well as the extension of the A1 motorway, feeding into Thessaloniki's city center. The area is home to the Macedonia InterCity Bus Terminal (KTEL), the Zeitenlik Allied memorial military cemetery and to large entertainment venues of the city, such as Milos, Fix, Vilka (which are housed in converted old factories). Northwestern Thessaloniki is also home to Moni Lazariston, located in Stavroupoli, which today forms one of the most important cultural centers for the city.
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From the participation of the Hellenic Air Force in Athens Flying Week 2017 comes this F-4.
It belongs to the 338 Fighter Bomber Squadron "Ares", 117 Combat Wing, stationed in Andravida, Greece.
From the participation of the Hellenic Air Force in Athens Flying Week 2017 comes this F-4.
It belongs to the 338 Fighter Bomber Squadron "Ares", 117 Combat Wing, stationed in Andravida, Greece.
From the participation of the Hellenic Air Force in Athens Flying Week 2017 come these two F-4s.
They belong to the 338 Fighter Bomber Squadron "Ares", 117 Combat Wing, stationed in Andravida, Greece.
Santorini is one of the Cyclades islands in the Aegean Sea. It was devastated by a volcanic eruption in the 16th century BC, forever shaping its rugged landscape. The whitewashed, cubiform houses of its 2 principal towns, Fira and Oia, cling to cliffs above an underwater caldera (crater). They overlook the sea, small islands to the west and beaches made up of black, red and white lava pebbles.
Akrotiri, a Bronze Age settlement preserved under ash from the eruption, provides a frozen-in-time glimpse into Minoan life. The ruins of Ancient Thera lie on a dramatic bluff that drops to the sea on 3 sides. Fira, the island's commercial heart, has the Archaeological Museum of Thera and boutique shops. It also has a lively bar scene and tavernas serving local grilled seafood and dry white wine, made from the Assyrtiko grape. Oia is famous for sunsets over its old fortress [Santorini Google Travel]
F-15E Strike Eagle from the 492nd Fighter Squadron "Madhatters", USAFE participating in the international exercise Iniochos 2018
Hellenic Air Force F-16 Demo Team “Zeus” during its flying demonstration in Athens Flying Week 2018.
The Aircraft is an F-16C Blk 52+ from 340 Squadron “Fox”, stationed in 115 Combat Wing in Souda Air Force Base.
Demo Pilot: Major (Air Force) Dimitrios Volakakis.
There's no place like Halkidiki.
Pause for a second today and think why you're doing what you're doing. If it doesn't bring you closer to your long-term goal, it drives you away from it.
Connect with me at jimmakos.com/photography
Urbex Hellas -
Ancient Greece (Greek: Ἑλλάς, romanized: Hellás) was a civilization belonging to a period of Greek history from the Greek Dark Ages of the 12th–9th centuries BC to the end of antiquity (c. AD 600). Immediately following this period was the beginning of the Early Middle Ages and the Byzantine era. Roughly three centuries after the Late Bronze Age collapse of Mycenaean Greece, Greek urban poleis began to form in the 8th century BC, ushering in the Archaic period and colonization of the Mediterranean Basin. This was followed by the period of Classical Greece, an era that began with the Greco-Persian Wars, lasting from the 5th to 4th centuries BC. Due to the conquests by Alexander the Great of Macedon, Hellenistic civilization flourished from Central Asia to the western end of the Mediterranean Sea. The Hellenistic period came to an end with the conquests and annexations of the eastern Mediterranean world by the Roman Republic, which established the Roman province of Macedonia in Roman Greece, and later the province of Achaea during the Roman Empire.
Urbex Hellas -
Later on, during the first Christian centuries, the word "Έλληνες" (Hellenes) became a synonym to "heathen", in order to distinguish the followers of old faith from those of the new -official- religion, and along with Ρωμιοί ("Romei", originating from "Romans") and Ελλαδικοί (=of Greece), the name Γραικοί ("Graeki") stayed in use until the foundation of the new Hellenic state in 1832AC.