Elphinstone College is one of the constituent colleges of Dr. Homi Bhabha State University, a state cluster university. Established in 1823, it is one of the oldest colleges in Mumbai. It played a major role in shaping and developing the educational landscape of the city. It also played a pivotal role in the inception of the University of Mumbai.

 

The college enjoys a sea of aotable alumnus. This includes the likes of revolutionaries such as B. R. Ambedkar, Bal Gangadhar Tilak, Virchand Gandhi, Badruddin Tyabji, Pherozeshah Mehta, Nanabhai Haridas, Kashinath Trimbak Telang, and Jamsetji Tata and teachers including Dadabhai Naoroji. It played a key role in the spread of education in Mumbai. In 2019, it ended its affiliation with the University of Mumbai.

 

In 2006, the college marked its sesquicentennial celebrations of inception (1856–2006). It offers undergraduate-level courses in the arts, sciences, and commerce.

 

History

By the 19th century, Mumbai was a prosperous center for maritime trade and commerce. In 1824, an English school was set up by the Bombay Native Education Society for Indian students.

 

In 1827, a resolution was passed that an institution for the promotion of education should be established under Bombay Native Education Society and be designated as "Elphinstone College" (distinct from High School). This was named after Mountstuart Elphinstone, the departing Governor of the Bombay Presidency, who was responsible for beginning higher education in the city. An exuberant amount of Rs. 2,29,636.00 was collected by public subscription to fund teaching professorships in the English language and the Arts, Science, and Literature of Europe.

 

The college was formally constituted in 1835. The classes commenced in 1836, at Town Hall, with the first two professors: Arthur Bedford Orlebar (natural philosophy) - i.e. science) and John Harkness (general literature - i.e. classics). In 1840, the professors' classes were amalgamated with the Society's High School to form the Elphinstone Native Education Institution. In 1845, the name was shortened to Elphinstone Institution.

 

Elphinstone College became a distinct institution, separated from the high school, on 1 April 1856. This year is officially considered to be the year of the establishment of Elphinstone College.

 

The college was affiliated with the University of Mumbai in 1860.

 

In 1871, Elphinstone College got its building in Byculla. James Trubshawe, an architect who flourished in the early part of the 19th century, designed the structure, which was built by the engineer, John Adams. This older Elphinstone College building stands opposite the Jijamata Udyaan in Byculla, Mumbai. It is now a hospital, and a second Elphinstone College across the Jehangir Art Gallery was built a decade later.

Role in inception of University Of Mumbai & Other colleges

 

The Elphinstone College played a pivotal role in the inception of The University Of Mumbai which was established in 1857, the same year as India's first revolt. The university's initial classes were held at the college's Byculla building and were subsequently moved to the present Fort campus of the same.

 

The college also played a major role in formalizing legal education in India. The esteemed "Perry Professorship" (A chair of Jurisprudence at the University Of Mumbai) was set up at Elphinstone in 1855. One of the best-known lawyers of the time, Barrister R. T. Reid (LL. B. Bar-at-Law) was appointed the first Perry Professor of Jurisprudence and the Government Law School was establishment. This institution later came to be known as the Government Law College, Mumbai. It is the oldest law school in Asia.

 

In 1948, It was suggested that Elphinstone College's premises were to be used (during morning hours) for initial classes of Jai Hind College. The proposal was accepted and admission started for the Arts Faculty in June of the same year. A formal inauguration took place in September 1948 at the Elphinstone College Library Hall.

 

The Sir J. J. School of Arts was founded in 1857 and was instituted to offer drawing classes. Its Initial classes were also held at Elphinstone.

 

Academics

The Elphinstone College consists of two academic entities: Junior and Degree colleges.

 

Degree or "senior" college was affiliated to University of Mumbai till 2019. And, it was later made a constituent college of Dr. Homi Bhabha State University. This was a newly formed state owned cluster university. It was the first of its kind. After mere months, another state cluster university was formed in Mumbai called the HSNC University, which included institutes like KC College and HR College.

 

The Junior college of the institution is affiliated to the Maharashtra State Board (or commonly known as HSC Board). It provides education at a higher secondary or high school level.

 

Courses offered

Senior college

B.Sc in Physics, Chemistry, Computer Science, Life Sciences

B.A in Economics, English, Geography, Hindi, History, Mathematics, Statistics, Marathi, Sociology

 

Junior college

Higher Secondary School Certificate in Arts, Commerce and Science

 

Facilities

Hostels: Government Colleges Hostel, Mumbai for boys; Telang Memorial Hostel and Savitridevi Phule Hostel for girls.

Gymkhana

Computer facilities

Library (with more than 90,000 books)

 

Noteworthy features

Heritage College building

 

The college building, with its Gothic architecture, has been classified as a grade 1 heritage structure. It is one of the most identified buildings of South Mumbai as a symbol of heritage.

 

Locally, the college is famous for its Romanesque Transitional style building that has been categorised as Grade I Heritage structure. The iconic building was designed by Trubshaw. And, it was made under the supervision of Khan Bahadur Muncherjee Murzban, and completed in 1888.

 

In 2004, The college was awarded the Asia-Pacific Heritage Award for Culture Heritage Conservation by UNESCO.

 

Festivals

Maharashtrotsav

Maharashtrotsav is a National Level Inter-College Cultural Festival organized by all the students and faculties of Elphinstone College. In 2011–2012, it gathered a crowd of more than 75 colleges with nearly 2500 students, which was then a State Level Event. In 2012–2013, marked huge progress in its type making it National Level Festival with nearly 5000 students from more than 130 colleges across India.

 

TechTsar

TechTsar started back in 2009, with a budget of INR 75,000, which was contributed by advertisements in the TechTsar brochure and banners. Amongst the notable past corporate sponsors such as Bank of Maharashtra, Dena Bank, Airtel, and many more.

 

The name of the festival was inspired by two words: Technology [tech] and King [Tsar] and was proposed by Elphinstone College alumni Rohan Bhambhani. The motto is "Merging Talent with Technology." The festival consists of many events such as C and Java debugging, LAN gaming, quiz, debate, photography, logo designing, grand Prix, treasure hunt, etc. Students from many colleges across Mumbai, Thane, and Navi Mumbai participate. The festival usually takes place in the final week of November. Currently, it is known as one of the fastest-growing college festivals in Mumbai.

 

Primers

The Biotechnology Department of the college organizes the festival known as Primers. It started in 2009. The festival consists of seminars by well-known speakers and continued by events in which the students of colleges of Mumbai and Thane participate. In 2010, the students organized a job fair for all the college students with free entry and are concluding the event with a fashion show.

 

The college is located in the Kala Ghoda area of South Mumbai. Several landmarks, business districts and waters of Arabian Sea are close by.

 

The college is easily accessible by train (from Churchgate and CSMT) and bus.

 

Notable alumni

 

B. R. Ambedkar, an Indian jurist, Bharat Ratna, economist, scholar, political leader, a Buddhist revivalist, and the chief architect of the Constitution of India.

Kishori Amonkar, Padma Vibhushan, Hindustani classical music performer.

Dhiruben Patel, a Novelist, Playwright and Translator. Sahitya Akademi Award and Ranjitram Suvarna Chandrak Award Winner.

Arjun Appadurai, postcolonial scholar of global media and culture.

Dilip Abreu, economics professor, game theorist, Princeton University.

Madhav Apte, cricketer.

Mirza Kalich Beg, writer, poet, scholar from Sindh. Given the title of 'Shams Ul Ulama' by the British government.

Homi J. Bhabha, nuclear physicist who had a major role in the development of the Indian atomic energy program.

Homi K. Bhabha, Anne F. Rothenberg Professor of English and American Literature and Language and Director of the Humanities Center, Harvard University

P. N. Bhagwati, Chief Justice of India (1985-1986).[8]

R. G. Bhandarkar, scholar and social reformer.

Devdatta Dabholkar, educationist, Gandhian and socialist.

Amit Chaudhuri, Indian English writer, Sahitya Akademi award winner

Bhulabhai Desai, lawyer involved in the Indian independence movement.

Mahadev Desai, independence activist and writer best remembered as Mahatma Gandhi's personal secretary.

Xerxes Desai, first managing director of Titan Watches (Titan Company)

C. D. Deshmukh, economist and former Finance Minister of India.

Purushottam Laxman Deshpande, Marathi author, playwright, performing artist, director and music director.

Sanjay Dutt, Filmfare winning Bollywood actor.

Shapurji Edalji, thought to be the first South Asian to become a vicar in England.[9]

Rena Fonseca, Director of Executive Education and International Programs, Harvard Graduate School of Design[10]

Virchand Gandhi, represented Jainism at the first World Parliament of Religions held in Chicago in 1893.

Kunal Ganjawala, singer.

Vishnu Vasudev Narlikar, famous physicist

G. S. Ghurye, founder of Indian sociology; President of Indian Sociological Society; Professor & Head (Dept. of Sociology) at University of Mumbai (Erstwhile, University of Bombay)

M. N. Srinivas, pioneering sociologist & social anthropologist; Professor at Delhi School of Economics; Fellow at All Souls College, Oxford (University of Oxford)

Anuradha Ghandy, political leader and member of Central Committee of Communist Party of India (Marxist–Leninist)

Sanjay Ghose, rural management, community health, development media.

Gopal Krishna Gokhale, founding member of the Indian independence movement, social reformer.

Ranjit Hoskote, poet, art critic, cultural theorist and curator.

Syeda Bilgrami Imam, writer, activist and a member of the National Commission for Minorities (NCM)

Raghavan N. Iyer, philosopher and academic.

Suresh Joshi, major Gujarati writer, critic and editor who established modernism in Gujarati.

Manilal Nabhubhai Dwivedi, Gujarati writer, poet and editor

Mukesh Khanna, television actor.

Manish Malhotra, fashion designer.

Mahesh Manjrekar, actor, director, producer

Sujata Manohar, former judge of the Supreme Court of India.

Sonal Mansingh, Padma Vibhushan, Odissi dancer.

Pherozeshah Mehta, a political leader, activist, and leading lawyer, who was knighted by the British Government for his service to the law.

Vijay Merchant, cricketer.

Iskander Mirza, last Governor-General of the Dominion of Pakistan and the first President of Pakistan.

Venkanna H. Naik, a barrister from Lincoln's Inn and a graduate from Cambridge.

Dadabhai Naoroji, intellectual, educator, cotton trader, and an early Indian political leader, being the first Asian to sit in the British House of Commons.

Shernaz Patel, theatre and film actor.[11]

Smita Patil, National Film Award for Best Actress, 1977 and 1980.

Dattu Phadkar, cricketer.

M.V. Rajadhyaksha, Marathi writer and critic.

Mahadev Govind Ranade, judge, author, and social reformer.

Soni Razdan Bollywood actress and film director

Swaroop Sampat, former Miss India and Bollywood actress.

Arshia Sattar, Translation of classical Sanskrit texts, author, documentary film maker, director of courses on Indian culture

Hormasji Maneckji Seervai, former Advocate General of Maharashtra.

Teesta Setalvad, Civil rights activist and journalist

Jamsetji Tata, entrepreneur and industrialist, founder of the Tata Group.

Ratanji Dadabhoy Tata, Parsi businessman.

Nanabhai Haridas, first Indian judge at the Bombay High Court.

Kashinath Trimbak Telang, judge and oriental scholar.

Nakul Chopra, CEO of BARC India & Former CEO of Publicis South Asia

Bal Gangadhar Tilak, Nationalist, social reformer and freedom fighter, who was the first popular leader of the Indian Independence Movement.

Ajit Wadekar, international cricketer, later served as both captain and manager of the Indian cricket team.

Saryu Doshi, art historian and Padma Shri awardee

Salman Khan, Bollywood actor and promoter of Being Human trust.

Zubeida Habib Rahimtoola, political activist

Premchand Roychand, businessman

Kavasji Naegamvala, Astronomer

Karanvir Bohra, Indian television actor

Shoma Sen, women's rights activist

 

WIKIPEDIA

Droidcon London 2014, hosted by Skills Matter and Novoda, Business design Centre London

Maserati 3500 is a 2-door coupé and convertible made by Maserati of Italy. It was the company's first attempt at the Gran Turismo market and large-volume production.

 

Maserati's chief engineer Giulio Alfieri developed the two 2+2 prototype 3500GT, revealed at the Salon International de l'Auto in Geneva, March 1957. Both had a 2600 mm (102.4 in) wheelbase and aluminum bodywork; one a superleggera body by Carrozzeria Touring of Milan, the other by Carrozzeria Allemano.

 

Minor design changes were done before production of the 1420 kg (3131 lb) Touring-based body started late 1957. Front disc brakes and limited slip differential became optional in 1959, standardized in 1960; rear discs became standard in 1962. Borrani knock-out wire wheels complemented the standard steel wheels, as well as wider 185x16" radial tyres. All cars had leather interior and Jaeger-LeCoultre instruments. Power windows was added as standard.

 

In 1959 the Maserati 5000 GT was introduced, using the chassis of the 3500GT. Two steel-bodied convertible prototypes by Carrozzeria Vignale and Michelotti were developed in 1959 and shown at the Salon de l'Auto in Paris 1959.

 

A spider made by Carrozzeria Vignale went into production in 1960, as the 3500 GTs or just «Vignale spider», and had a shortened 2499 mm (98.4 in) chassis weighing 1380 kg (3042 lb).

 

The 3500 GTi was introduced in 1961 as the first fuel-injected Italian production car. It had a Lucas fuel injection (235 bhp). A 5-speed ZF S5-17 gearbox was now standard (3.02:1, 1.85:1, 1.29:1, 1:1, 0.85:1), as well as disc brakes all round. The body had a lowered roofline and become somewhat longer; minor outward changes appeared as well (new grille, rear lights, vent windows). The rather similar Maserati Sebring (3500 GTiS) also a 2+2 coupe entered production in 1962.

 

The first year (1958) sold 119 cars, 1961 was the best-selling year totalling 500. All together, 242 Vignale convertibles and nearly 2000 coupes were manufactured, of these, 1973 being Touring coupe, the rest were bodied by other coachbuildes, Carrozzeria Allemano (four coupes, including the 1957 prototype), Zagato (one coupe, 1957), Carrozzeria Boneschi (two cars; 1962, 1963 Salone dell'automobile di Torino, 1962); Salon International de l'Auto in Geneva, 1963), Pietro Frua (two or three coupes, one spider) and Bertone (one coupe). The last was a coupe by Moretti (Salon International de l'Auto in Geneva, 1966).

   

(Wikipedia)

 

- - -

 

Der Maserati 3500 GT (später 3500 GTI und 3500 GTIS oder Sebring) war ein vom italienischen Automobilhersteller Maserati von 1957 bis 1966 produzierter Sportwagen der Oberklasse.

 

Auf dem Genfer Salon 1957 präsentierte Maserati als Nachfolger des A 6 G 54 den 3500 GT mit 3,5-Liter-Reihensechszylindermotor mit zwei obenliegenden Nockenwellen; dieser war vom Rennsportmodell Tipo 350S abgeleitet, aber für den zivilen Betrieb in der Leistung auf 220 PS reduziert. Das Fahrwerk war mit hinterer Blattfeder-Starrachse eher einfach gehalten. Die Coupékarosserien stammten überwiegend von Carrozzeria Touring, aber es gab aber auch einige wenige Exemplare von anderen Karosseriebaubetrieben, wie Allemano, Frua, Bertone und Moretti. Zagato baute wohl keine Variante des 3500 GT, obwohl es Prospekte davon gibt. Die Cabriolets, Maserati Spider genannt, mit 10 Zentimeter kürzerem Radstand entstanden bei Vignale nach Michelotti-Entwurf. ( Es gab auch hier einige Ausnahmen mit einer Karosserie anderer Hersteller).

 

1960 erhielt der 3500 GT vordere Scheibenbremsen, 1961 ein Fünfganggetriebe und - zunächst noch wahlweise - eine Lucas-Einspritzanlage anstatt der bisher üblichen drei Flachstromdoppelvergaser der Fa. Weber. Der Motor leistete so 235 PS, die Modellbezeichnung des Maserati lautete dann 3500 GTI.

 

Auf dem Turiner Salon 1962 zeigte Maserati erstmals den 3500 GTIS oder Sebring, ein 2+2-sitziges Coupé auf dem kürzeren Radstand des 3500 GT-Cabriolets mit Linienführung von Michelotti, so wie er rechts oben im Bild zu sehen ist. Die Technik entsprach dem bisherigen 3500 GTI (Touring). Ab 1965 war der auch hinsichtlich seiner Karosserie überarbeitete Sebring wahlweise mit größeren Reihensechszylindern von 3,7 oder 4 Litern Hubraum erhältlich, die 245 bzw. 255 PS leisteten. Man unterscheidet beide als Sebring I und II.

 

Vereinfacht gilt es drei Modelle des Maserati 3500 GT/I zu unterscheiden: den von 1957 bis 1964 mit einer Karosserie aus Aluminium als "Superleggera" gebauten 3500 von Touring, den 3500 Spider von Vignale und den 3500 GTIS (Sebring), dessen Karosserie auch bei Vignale hergestellt wurde.

 

Vom 3500 GT und GTI entstanden bis 1964 insgesamt 1972 Exemplare, vom Sebring 1 und 2 bis 1968 weitere 596 Stück.

 

(Wikipedia)

developed in caffenol. shot on the kodak retina rangefinder.

From a square, divided 3x3.

 

This one is nice -- the landmarks are on the corners, mostly, and those tuck in. The curves are sine, more or less, and the volume is knowable. By someone else, I just know it's there.

developed P1000773.RW2

Developed 40 minutes in Caffenol CL (REUSED batch from another roll):

9.6g washing soda

6g vitamin C

4.2g iodized salt

24g instant coffee

600mL water

 

Inversions at 2, 5, 10, 20 and 30 minutes

 

Ilford Fixer

 

Holga 400 (120) shot on Moskva 5

 

Scanned on Epson V600 @ 3200dpi

Home Developing - the bit in the process where I wish the ambient temperature was 20 C at all times.

via Instagram ift.tt/2ivLHW0

Mott Haven East Historic District, Mott Haven, Bronx, New York City, New York, United States

 

The Mott Haven East Historic District consists of a small enclave of rowhouses and tenements on East 139th and East 140th streets, between Willis and Brook avenues, in the Mott Haven neighborhood of the Bronx. This section is one of the oldest settled areas of the Bronx and the first in the borough to be developed with rowhouses. Though common in Manhattan and Brooklyn, rowhouses from the nineteenth century are relatively rare in the Bronx.

 

Within the area of the district are three groups of single-family rowhouses (one row including a small multiple dwelling) and two groups of tenements. Erected between 1889 and 1903, these buildings serve as a virtual catalogue of speculatively-built housing types common to the South Bronx building boom of the 1880s and '90s. Complementing these residential buildings are the neo-Gothic St. Peter's German Evangelical Lutheran Church and Parsonage of 1911-12. As a whole, the buildings in the historic district include fine examples of neo-Grec, Queen Anne, Renaissance-inspired, and Flemish Revival design, illustrating the stylistic trends in residential architecture in New York City in the final decades of the nineteenth century.

 

Mott Haven, located in the historic township of Morrisania, takes its name from the village developed early in the nineteenth century by industrialist Jordan L. Mott, who opened an ironworks on the Bronx side of the Harlem River in 1828 and built his own house near the foundry. Industrial expansion occurred during mid-century, accompanied by sporadic residential construction, but the area remained relatively undeveloped until the opening of rapid transit lines in the early 1880s made it more accessible to Manhattan. Mott Haven was one of the few sections of the Bronx to attract nineteenth- century speculative developers, who sought to capitalize on the demand for new housing brought on by the increasing immigrant population in the metropolitan region. Soon the area became an urban extension of Manhattan and was known in the period as the "North Side," drawing middle-class families to its rowhouses, and working-class families to its numerous tenements and flats buildings.

 

The first two groups of rowhouses built in the Mott Haven East Historic District, one on the south side of East 140th Street (1889) and the other on the north side of East 139th Street (1892), were constructed by local developers William O'Gorman and Hermann Stursberg, who built other similar rows in the immediate area of the historic district. For these rows, O'Gorman acted as his own architect, designing the houses in a style known as neo-Grec. Typical of the style, the uniform brick facades are adorned with incised geometric ornament in stone and topped by bracketed metal cornices. As built, the long handsome rows of forty-nine two-and-one-half-story houses were terminated at each end by a house with an additional story; the eastern twenty-nine buildings of each of these rows were demolished to make way for the construction of P.S. 40 in the 1960s.

 

The third group of rowhouses, on the north side of East 140th Street, was built by O'Gorman in 1897-1900 to the designs of architect William Hornum. The picturesque row includes pairs of two- and-one-half-story houses separated by single three-story houses, and is terminated at the west end by a four-story tenement. The shorter paired houses are somewhat simply designed, with modest stone trim, door enframements, and modillioned cornices; by contrast, the three-story houses have varied window patterns, pedimented lintels, carved details, and stepped and gabled rooflines. O'Gorman's own house, distinguished from the others by its greater width and different face brick, was built as part of this row, at No. 427.

 

Further east on the north side of East 140th Street are two matching groups of "New Law" tenements built in 1902-03, one designed by the firm of Neville & Bagge and the other by George F.

 

Pelham; these architects were active practitioners in the field of multiple dwellings, designing numerous buildings throughout the city at the turn of the century and into the 1920s. Faced in brick with stone trim, each Renaissance-inspired building has an elaborate entranceway with a shallow projecting canopy, round-arched fifth-story windows, and an imposing metal cornice. Between the tenements and Hornum's row to the west stands the attractive, neo-Gothic St. Peter's German Evangelical Lutheran Church (1911- 12), designed by Louis A. Allmendinger. Faced with brick and stone trim, it has a central tower which adds to the picturesque character of the streetscape.

 

The buildings of the Mott Haven East Historic District, like those of surrounding areas, were initially inhabited by immigrant or second-generation families of European origin. By the mid-twentieth century, demographics in the area shifted to include African-Americans; the neighborhood now has a predominantly Hispanic-American population. Throughout the twentieth century to the present time, residential redevelopment, increased industrial usage, and demolition have eliminated many of the South Bronx's examples of original nineteenth- and early twentieth-century improvements; however, the blockfronts of the district retain their architectural integrity to a high degree. The Mott Haven East Historic District remains a vibrant residential enclave dating to the region's original phase of urban development.

HISTORICAL AND ARCHITECTURAL INTRODUCTION

 

The History of Morrisania

 

Prior to its incorporation into New Netherland in the early seventeenth century, the land corresponding to Morrisania was occupied by Native Americans in the Weckquaesgeek and Manhattan branches of the Mohegan tribe, who had named the region Laaphawachking. In 1641, Jonas Bronck, a Danish Lutheran, bought from Native Americans a 500-acre tract at the very southern reaches of what is now the borough named for him, between the Harlem River and the Aquahung (Bronx) River. Bronck constructed a house and outbuildings near the mouth of the Harlem River, southwest of the area of the Mott Haven East Historic District. From 1664 to 1673, while the Duke of York had control over New Netherland, the area became the dominion of the English. "Broncksland" was made subject to the government of the city of New York and Harlem.

 

In 1670, the English holding known as "West Farms," located between the Harlem River and Bungay Creek to the west and extending north to about the present 150th Street, was purchased by two brothers: Captain Richard Morris and Colonel Lewis Morris, Englishmen of Welsh descent. The Morrises had served in Cromwell's army, and upon the restoration of the monarchy (1660) in England, they immigrated to Barbados, where they became estate-owners and merchant sugar-planters. After falling from favor with local authorities, Captain Richard Morris moved to New York in 1668. He relocated to West Farms upon its purchase in 1670, and died two years later, leaving a wife and baby son, named Lewis after his uncle. Over the next few years, during a brief return of Dutch rule and ensuing resumption of English control, Colonel Morris secured claims to his holdings as well as adjacent unclaimed parcels, which totaled nearly two thousand acres. (The colonel also purchased at this time thirty-five hundred acres in New Jersey, later known as Morris County.)

 

The county of Westchester, including the Morris land and all of what is now the borough of the Bronx, had been formed in 1683 under an English charter, with the town of Westchester, east of the Morris property, as the county seat. Westchester became a borough-town in 1696, when a mayoral court was established. Colonel Morris's nephew and heir, Lewis, who became known as Lewis Morris, Sr., as well as Lewis Morris, Jr., and Lewis Morris III (who was actually the fourth Lewis Morris), all in turn served as Westchester county representatives to the Provincial Assembly.

 

Lewis Morris, Sr., settled for a time in New Jersey and became its first provincial governor. He returned to New York and secured in 1697 a royal patent for the manor of Morrisania, which he had inherited from his uncle. Judge Morris's second son, Lewis Morris, Jr., inherited the entire Morrisania estate. Lewis Morris, Jr., died in 1762, leaving his son, Lewis Morris III, to become the lord of the Morris manor. At that time, the vast majority of inhabitants of the relatively more-populated Westchester townships to the east of Morrisania, along the Long Island Sound, were conservative Loyalists. In contrast, Morris was a vocal critic of British taxation and control tactics, and he dominated a 1774 borough meeting held to elect delegates to a county convention. He was chosen as a representative, and later became a brigadier-general in the Congressional army; he resigned his army post to become a member of the Continental Congress, and was a signer of the Declaration of Independence.

 

During the first hundred years following the original Morris land purchase, or up until around 1770, the upper sections of Westchester County were fairly uniformly settled with farms and villages, while virtually no development occurred in the lower portions. Only a few houses, barns, and mills, on the banks of Mill Brook, which divided the Morris estate in two, had been extant. In about 1760, General Morris had developed a mill at the western recess of his lands.

 

In 1788, an act of the state legislature caused Westchester County to be divided into twenty-one townships, one of which was called Morrisania, corresponding to the Morris lands and reaching north to what is now East 170th Street. At this time Morrisania was the least populated township in the county, and Lewis Morris HI was one of only thirteen heads of families there. By 1790 there were a total of only 103 free persons and thirty slaves - seventeen of which were owned by the Morrises — in Morrisania.

 

Lewis Morris HI had lobbied for township status and the rights to make other improvements to Morrisania, concurrent with his unsuccessful campaign to have the new nation's capital established there. In 1790, the state legislature granted him permission to construct a stone-piered wooden dam-bridge at the base of present-day Third Avenue, to connect Harlem with the northerly Post Road; these improvements were known as the Coles Bridge and Road. Traffic through the northern Kingsbridge crossing slowed dramatically, as travelers to West Farms, Eastchester and beyond chose the more convenient and shorter route across the Coles Bridge and Morris estate lands. Despite Morris's efforts, however, the township of Morrisania was merged into the older, neighboring town of Westchester in 1791. Nevertheless, a village, known as Morrisania, had been formed on the Westchester side of the Coles Bridge.

 

Port Morris, at the southeast edge of Morrisania and southeast of the present-day Mott Haven East Historic District, was another early Morris manor improvement and a proposed site of the new national capital. The Morris family also hoped that Port Morris would rival the port of New York on Manhattan island, because of adjacent deep water, and for a time the port had its own custom house. However, the community was located in a lowland area which experienced regular tidal flooding. It remained a small anchorage and ferry terminal throughout the nineteenth century and, at the end of the century, was filled in and laid with sewers and streets to accommodate several large factories.

 

Soon after 1791, when it had been merged into the neighboring township of Westchester, Morrisania became part of the contiguous West Farms township. In general, development in what is now the southwest Bronx remained limited throughout the next half-century to the construction of estate structures and scattered frame houses, and the laying of additional private farm roads. When Lewis Morris m died in 1798 at the age of sixty-two, the division and redivision of the Morrisania manor lands, and resulting nineteenth-century urban development, began.

The Early Development of Mott Haven

 

Substantive development began in the southwest corner of Morrisania in 1828 when Gouverneur Morris II sold a large tract to the inventor of the coal-burning stove, Jordan L. Mott, and several co- investors. Mott, the first major industrialist to locate in the Bronx, established the Mott Iron Works on the Harlem River at Third Avenue and 134th Street, west and south of the present-day Mott Haven East Historic District. Mott built a residence near the foundry, and named his pocket of Morrisania "Mott Haven." Questioned about Mott's new designation of land linked historically with the Morris family, Gouverneur Morris II is said to have stated "I don't care what he calls it; while he is about it, he might as well change the name of the Harlem [RiverJ and call it the Jordan. "

 

By 1839, the population of Westchester County as a whole was just over 3,000 people. Evidence of Morrisania's slow development and rural character is provided by the fact that the area's first religious structure was not built until 1840. In a field near the Mill Brook, Gouverneur Morris, Jr., founded St. Ann's Episcopal Church (now a designated New York City Landmark) at the site of his parents' tomb, at what is now St. Ann's Avenue and East 140th Street, just to the east of the present-day Mott Haven East Historic District.

 

Mott Haven proper, in contrast to the rest of Morrisania, began to grow steadily in the mid- nineteenth century. Mott's firm was incorporated and expanded into new buildings constructed throughout the neighborhood. The Mott Ironworks began to manufacture a wider range of goods, including kitchen and bathroom fixtures as well as stable fittings, gates, statuary, and garden furniture, produced in brass, bronze, and nickel-plate, in addition to iron.

 

Though some considered his ventures an unwanted intrusion, in 1850 Mott proceeded with plans for the lower part of the Mott Haven Canal, which followed an underground stream running parallel to Morris Avenue, about halfway between it and the Harlem River. The canal enabled boats to travel inland as far north as 138th Street, about the distance of a dozen blocks, and encouraged local industrial development. New enterprises included other metal works, lumber yards, saw mills, stone yards, enamel works and a notable concentration of impressively-built piano factories. A corresponding residential building boom, resulting from the need for worker housing, occurred in areas immediately north and east of the burgeoning canal zone.

 

Mott Haven's industrial and residential growth was facilitated by the advent of the railroad, and preceded a period of intense development following the introduction of mass transit lines which transformed the farmlands of Morrisania into the urban environment that remains today. The introduction of the railways and additional bridges over the Harlem River in the 1840s linked Morrisania and Westchester county with the city of New York to the south. The New York & Harlem Railroad, incorporated in 1831, had taken over the New York and Albany line in 1838 and received authorization from the state legislature to bridge the Harlem River in 1840. Thus, the first railroad in what is now the borough of the Bronx passed in 1841 through Morrisania along Mill Brook, to West Farms and northward. The industrial community of Mott Haven, with its own rail-line station-stop, was firmly established.

 

In the following decades, a railroad and streetcar boom resulted in a web of crossing lines, many radiating from the Harlem (previously Coles) Bridge. Morris family members and other local landholders pushed for infrastructure improvements which would stimulate interest in speculative land purchases, and began selling off their acreage to builders. Mott Haven's industrial and commercial development and its proximity to Manhattan made it a favorable environment for real estate speculation. The earliest known rowhouses in the area, dating from the early 1860s, are located at 276 to 294 Alexander Avenue between East 139th and East 140th streets, in the Mott Haven Historic District. Though commonplace in Manhattan and Brooklyn, rowhouses were unusual in what is now the Bronx, where homes were customarily freestanding frame structures. Throughout the nineteenth century, Mott Haven contained the only concentration of rowhouses in the borough.

 

The new rail system was responsible for the evolution of a number of other South Bronx villages into well-established towns. By contrast, the area now constituting the Mott Haven East Historic District had yet to be developed by 1860. On a contemporary map, only the street grid plan, devoid of built improvements, characterized this section east of Third Avenue. After 1856, the new township of Morrisania was consolidated, with its town hall located at 160th Street and Third Avenue.

 

By 1858, traffic over the old Harlem Bridge had far surpassed the structure's capacity. The second Harlem (or Third Avenue) Bridge, another drawbridge made of cast iron, was erected in place of the earlier structure in 1860. This bridge was extant until the 1890s, when the much larger, surviving drawbridge of steel and iron was constructed to accommodate the markedly increased traffic, which included trolley cars. The earliest streetcar rail line in the Bronx ran up Third Avenue to Fordham from the Harlem Bridge as of 1863. In 1870, the New York-New Haven freight yards moved to Port Morris and spread along the waterfront in the South Bronx.

The Urbanization of Mott Haven

 

In 1874 the townships of Morrisania, West Farms and Kingsbridge split from Westchester County and became the 23rd and 24th wards of the City of New York, and thus part of New York County. (The southeastern portion of Westchester County was joined to the city in 1895.) New Yorkers referred to the area as "The Annexed District."

 

The severe Financial Panic of 1873 caused a city-wide building hiatus which lasted most of the decade. In the late 1870s, as the depression lifted, construction resumed slowly in what had become known as New York City's "North Side," encompassing Mott Haven. Development began to creep inward from the loose ring of towns in the southwest Bronx toward the open area of the present-day historic district, adjacent to Mill Brook. Directly to the south, along East 136th Street, three adjoining rowhouses were built as early as 1877-78 (located in what is now the Bertine Block Historic District).

 

Large-scale improvements to the infrastructure in the Annexed District advanced the pace of development. Businessmen formed booster organizations such as the North Side Association, active through the 1880s, which pushed for the improvements. As a result, streets were paved, sewers dug, parklands purchased, and perhaps most importantly, rapid transit lines laid. In 1884, the Madison Avenue Bridge was built at East 138th Street to provide a further connection between Manhattan and the North Side. Rows of housing, churches, offices, a school, and a fire station appeared along Alexander Avenue and above 141st Street. Industrial works and manufactories continued to surround the lower Mott Haven Canal west of Lincoln Avenue. Spanning the two blocks between Lincoln and Willis avenues, below 132nd Street, was the vast Harlem River station rail yard of the New York, New Haven & Hartford line. Still, at this time, very little had been developed between Willis Avenue and the newly- formed Brook Avenue just to the east of the Mott Haven East Historic District.

 

The first mass transit line to travel to the Annexed District was the Suburban Rapid Transit Company's Third Avenue El, begun in the early 1880s, which passed two blocks west of the area of the Mott Haven East Historic District. In 1886 the SRT began work on an additional North Side transit line, running through the blocks between Alexander and Willis avenues. The line incorporated a stop at 138th Street, just south of the Mott Haven East Historic District. It reached 145th Street in 1887, and then swerved westward to Third Avenue. A network of streetcars leading to and from the transit line stops was soon established. In response to an act of the New York State Legislature which was implemented in 1890 to coordinate the borough's improvements, the Commissioner of Highways of the Bronx Department of Street Improvements ordered a grid-type street layout for remaining unpaved areas and worked quickly to complete the borough's network of roadways and sewers.

 

Seventy-five percent of the area's population in the 1890s lived in close proximity to the El, which first served as a magnet for concentrated tenement construction south and west of the area of the

 

Mott Haven East Historic District. Development, however, soon fanned out from the rail line. Single-family rowhouses, and then more lucrative apartments and tenements, were built in surrounding areas. Examples of these building types exist in both the Mott Haven and the Bertine Block Historic Districts, as well as in this historic district. The South Bronx region at the end of the nineteenth century is described by historian Evelyn Gonzalez as follows:

 

By 1897, just a decade after the el began operation, the once vacant blocks east of Third Avenue were almost completely built over with solid brick buildings. This area held a mixture of building types: single-family town houses built in the late 1880s; multi-story apartment houses, built with increasing frequency in the 1890s; and to complete the picture, various industrial and manufacturing establishments along the neighborhood's southern fringe. This newly built-up area demonstrated the importance of the urban features the North Side had so painstakingly acquired.

 

The Bronx held the record as the fastest growing borough in the city between 1890 and 1940. The population of the North Side was 89,000 in 1890; ten years later it had more than doubled to over 200,000. By 1915, the number had increased threefold, to 616,000.

 

The Mott Haven East Historic District

 

Within the compact, one- and one-half-block area of the Mott Haven East Historic District are three groups of single-family rowhouses and two groups of tenements. Erected between 1889 and 1903, these buildings serve as a virtual catalogue of speculatively-built housing types common to the South Bronx building boom of the 1880s and '90s. Complementing these residential buildings are the St. Peter's German Evangelical Lutheran Church and Parsonage of 1911-12.

 

In 1887 and 1888, subsequent to the opening of the new transit line just west of Willis Avenue at the western edge of the historic district, speculative-building veterans William O'Gorman and Hermann Stursberg filed New Building applications for the construction of single-family houses in parallel rows along the entire south side of East 140th Street and north side of East 139th Street, between Willis and Brook avenues. At the time the rows were constructed, there were vast, undeveloped tracts east of the area of the historic district, farther from the rail line and past the grounds of nearby St. Ann's Church, and many blocks neither demarcated by paved streets nor subdivided into lots. The rows were completed in 1889 and 1892, respectively.

 

As built, the long handsome rows of forty-nine two-story-and-basement houses were anchored at each end by a house with an additional story; possibly multiple dwellings, the taller end buildings appear to have been planned in the course of construction. The eastern twenty-nine buildings of each of the rows were demolished to make way for the construction of P.S. 40 in the 1960s. Surviving structures

are Nos. 406 to 450 East 140th Street and Nos. 403 to 445 East 139th Street. No. 447 East 139th Street, once adjacent to the school property, was demolished in 1973 due to unsafe conditions, and is now an empty lot within the boundaries of the district.

 

For these rows, O'Gorman acted as his own architect, designing the houses in a style known as neo-Grec. Typical of the style, the uniform Philadelphia brick facades are adorned with bold, incised geometric ornament in stone and topped by bracketed metal cornices having coved fascias decorated with large spade-shaped leaf motifs. The bold articulation and uniformity impart a strong, repetitive rhythm to the streetscapes. All of the houses in the two rows are sixteen feet, eight inches wide; the three-story houses were designed to project from the facade plane of the two-story houses by means of angled end bays. Each house is fronted by a stone stoop with heavy, ornate, cast-iron newels, balusters, and handrails. Sidewalks appear to have been originally bluestone, as bluestone pavers remain in front of empty lots just to the east of No. 403 East 139th Street.

 

O'Gorman seems to have based his design for the houses in these two rows on that of an earlier group of eight neo-Grec houses he and Stursberg erected in 1885 on the south side of East 139th Street, directly south of the historic district. The lone survivor from that prototype row is in every detail a match to the 1889 and 1892 rows included in the district. Neo-Grec houses with uniform cornice lines, flat facades, and even fenestration patterns, while less expensive to construct, were somewhat outdated by this time. In Manhattan, the style was supplanted in favor of the variegated and irregular forms of the Queen Anne style by 1880.

 

O'Gorman and Stursberg had completed other projects in the neighborhood in addition to the 1885 row across East 139th Street from the historic district. By 1885, they had erected a row of twelve houses along the east side of Willis Avenue between East 138th and 139th streets (demolished). In addition, the partners appear by 1885 to have developed both sides of the block between East 141st and 142nd streets (demolished), also bounded by Willis and Brook Avenues, due north of the Mott Haven East Historic District.

 

Little is known about Hermann Stursberg except that conveyance records show that his family had owned land in the southern block of the Mott Haven East Historic District as early as 1874, and that he formed a South Bronx building partnership with William O'Gorman. He later owned property under the name of Hermann Stursberg Realty Company. The Department of Buildings documentation for the rows on East 139th and 149th streets lists his address as Staten Island.

 

William O'Gorman is known to have immigrated to New York from Ireland in 1863 or '64, at the age of 17. He obtained work with Daniel Crimmins, a builder, and quickly became his superintendent. In 1866 O'Gorman started his own architectural practice in Manhattan's Yorkville. He was the architect of two known rows of Italianate brownstone rowhouses in the same block in the Upper East Side - a row of six at 165 to 175 East 70th Street (1871, two demolished; two altered), and a row of seven at 150 to 162 East 71st Street (one demolished; two altered) ~ both for speculative builders. In 1875, after the annexation of the 23rd and 24th wards, O'Gorman joined Stursberg, transferred his business to the Bronx, and presumably began designing and building the rows of houses he planned with his new partner.

At least as early as 1887, O'Gorman and his family are known to have resided at 252 Willis Avenue just north of East 138th Street, in a house which was part of one of the rows that he had developed with Stursberg. The 1890 New York City Police Department census lists O'Gorman, age 45; his wife Julia, 43; sons William Jr., 22, Joseph, 16, Mort, 11, and Edward A., 5; daughters Lillie, 14, and Gertrude, 6; and Minnie Kane, 30, presumably a servant, as residents of 252 Willis Avenue. According to an 1897 New Building application for the erection of the row on the north side of East 140th Street, O'Gorman appears to have lived at 406 East 140th Street for some time between 1897 and 1900, when he is known to have moved to 427 East 140th Street. The U.S. census of 1900 shows that the developer's son, William J. O'Gorman, a thirty-one-year-old "Builder," lived at 497 East 139th Street. O'Gorman, Jr.'s house was demolished together with others at the east end of the block.

 

In the late nineteenth and early twentieth centuries, Mott Haven was inhabited predominantly by people of either Irish birth or descent, while lower Melrose, to the north, was populated by Italian immigrants and their families. The two rows on East 139th and 140th streets in the Mott Haven East Historic District, which were occupied as rentals when first developed, contained both American-born residents and immigrant populations of European heritages. Turn-of-the-century census records show that occupants of these single-family rentals were typically first or second-generation German or Irish immigrants living with extended families and often a single servant. Head-of-household occupations included draughtsman, clerk, salesman, iron worker, assessor, wool importer, road inspector, tailor, picture framer, examiner, wood worker, adjuster, insurance agent, painter, horse dealer, glue broker and pilot. In addition, there was one fire chief, one newspaper editor, and a physician.

 

Before O'Gorman and Stursberg had finished construction on the neo-Grec style rows, builder Edward D. Bertine had begun erecting three more fashionably-styled rows of houses on East 136th Street, in what is now the Bertine Block Historic District. In contrast to those of O'Gorman and Stursberg, Bertine's first houses, begun in 1891, were designed in the Queen Anne style, and were constructed of light-colored brick with an assortment of eclectic design features, a variety of textured facade materials, and picturesque rooflines including mansards, gables, and chimneys. Bertine's second group, begun in 1892, was designed in the Romanesque Revival style, with molded-brick and stone trim. The third Bertine group, constructed in 1895, exhibits Renaissance Revival design elements.

 

The next group of rowhouses built in the Mott Haven East Historic District exhibits stylistic elements found on the Bertine rows, including Queen Anne, Romanesque Revival, and Renaissance Revival design features. This group, located at 407 to 427 East 140th Street toward the Willis Avenue end of the block, was built in 1897-1900. The houses were constructed on land also owned and developed by William O'Gorman, Sr., or perhaps by or with his son William, Jr. Records of the Department of Buildings show a William O'Gorman, of 662 (later 406) East 140th Street, as owner/developer of the row, which seems to refer to the younger O'Gorman. The architect for the row, in any case, was not the elder O'Gorman, as in the earlier rows, but rather Walter H.C. Hornum, who had offices in Harlem.

 

Having begun an architectural practice on lower Broadway in Manhattan in 1886, Walter H.C. Hornum (dates undetermined), apparently moved to East 125th Street to work with his brother, Louis A. Hornum, in 1888. According to New York City directories, the firm of Hornum Brothers seems to have dissolved by the turn of the century, when Walter moved first to midtown and then in about 1907 to West 125th Street, while his brother had set up in midtown as Louis A. Hornum & Co. By 1917 the brothers' addresses were again listed together in midtown. Walter Hornum's known work includes 425 to 451 West 162nd Street, two rows of Romanesque Revival style residences built in 1894-95 (now included in the Jumel Terrace Historic District).

 

Begun in June, 1897, and completed in January, 1900, the row Hornum designed was planned as part of a larger development including eleven buildings to be built on through-the-block sites directly to the north, along the south side of East 141st Street. Construction on this parallel row, however, was suspended in 1899, and officially abandoned the next year. Area maps of 1893 and 1897 show the block divided into lots of equal size for rowhouses. However, the lots along East 141st Street were soon combined and larger, more profitable tenement buildings were constructed instead.

 

The completed row on 140th Street consisted of a varied yet harmonious group of two- and three- story-and-basement single-family dwellings, constructed of brick and stone and set back fifteen feet from the front lot line. The house at No. 409, toward the west end of the row, is only eight feet behind the lot line and adjacent to the end building at No. 407, a four-story brick multiple dwelling set back just five feet from the lot line. This "Old Law" tenement — constructed in accordance with regulations in Tenement House Act of 1879 — was built to house five families, each in one apartment per floor.

 

The two-story houses, grouped in pairs, the three-story residences, and the single multiple dwelling vary in width from about seventeen feet to twenty-two feet; No. 427, the three-story building at the east end of the row, is the widest house and the only structure in the group faced in Roman brick. It is probable that this house was built for William O'Gorman, Sr., for his family's use. The U.S. census of 1900 shows that William O'Gorman, a "Builder," now aged 55, owned and lived in No. 427.M

 

O'Gorman's residence has a rock-faced, rusticated stone basement, and has a red tile mansard roof, with a stone-trimmed pedimented gable. It is embellished with a rock-faced stone stoop having integrated carved newels, a carved stone entrance surround, and decorative stone trim. Windows contained stained glass sash. At the first story is a tripartite window with carved, figural wood mullions. At present, the building is in use as a school and staff residence. The neighboring lot to the east (No. 429), combined with this lot in 1966, remains undeveloped.

 

The projecting four-story tenement at the west end of the row joins the plane of its neighbor to the east by means of a curved corner return. The building, the darkest in color and heaviest in design detail, also contains a short, shallow stoop meeting the sidewalk. No. 409, the three-story-and-basement rowhouse to the east of the tenement, has a projecting bay that steps back to meet the flat plane of the

building's neighbors to the east. All of the rowhouses have stone stoops set back from the sidewalk, which ascend from paved landings within the houses' large, planted areaways. The six paired, two-story- and-basement rowhouses have flat roofs and matching galvanized metal crested cornices (see No. 413). Facades contain slender lateral reveals anchored by carved stone bosses at the second story (see No. 417). Each pair is distinguished from the others by variations in brick color, trim design, and decorative detail. The even cornice lines are level with the bases of the tiled mansards atop the three-story buildings, each of which has a differently-styled stone-trimmed gable.

 

Typical of the fanciful late-nineteenth century fashion in residential design, buildings in this row combine classically-inspired carved, molded, incised and rock-faced detailing and decorative wrought-iron window and door grilles. A variety of window shapes, including shouldered and flat-, segmental-, and round-headed types, are found throughout the row. The three-story buildings generally exhibit decorative motifs that are more elaborate than those of the neighboring paired buildings — these are nonetheless distinctively ornamented. Together, the group comprises a lively ensemble.

 

Upon its completion in 1900, the tenement building contained four rental households. They were composed of Seigmund Levey, a German-born furniture store proprietor, and his New York-born wife and daughter; Eli Partrige, an English real estate manager, and his New York-born wife and two daughters; James Morris, a club custodian from Virginia, his New York-born wife, who had one German-born parent, and his daughter, also born in New York; and the sixty-year old Charles Bates, a dry goods superintendant, and his wife Rachel, both New Yorkers.

 

Besides O'Gorman's own residence, completed houses in the row in 1900 were owned and occupied by an Irish-born undertaker, his wife, four children and a servant; another undertaker, born in New York, his wife, son, a servant, and one roomer; and a linen store manager and his wife and brother- in-law, all German-born, with their four sons, the two eldest employed as a traveling salesman and a clerk, and a servant.

 

In 1898, the entire annexed portion of Westchester County became the Borough of the Bronx within Greater New York City, in keeping with the terms of the city charter of that year. Highly influential in the turn-of-the-century development of the southwest Bronx was an organization called The North Side Board of Trade. Founded in 1894 as a successor to the North Side Association in order to attract manufacturing and other enterprises and a "superior class of residents," its membership included leading business and professional men with interests in borough. The Board lobbied successfully for further improvements in the district, and the development of remaining open lands in the Mott Haven vicinity was soon accomplished with the erection of higher-density tenements and apartment buildings. Many such tenement buildings were constructed throughout the South Bronx at this time.

 

In the Mott Haven East Historic District, examples of such tenement construction appear on the north side of East 140th Street, several lots to the east of the O'Gorman/Hornum row. While an earlier New Building application reveals that three-story buildings, thirty-five feet in width, may have been planned for the row, nine five-story tenements, each over thirty-seven feet in width, were constructed in two groups in 1902-03; each building was planned to house ten families. The first group (Nos. 465 to 481) was designed by Thomas P. Neville of the firm of Neville & Bagge; plans for the second group (Nos. 441 to 461) were filed by architect George F. Pelham.

 

These buildings were erected for Gaines, Roberts & Co.; little is known about the firm's President, Furman V. Gaines, and Vice-President, Hugh L. Roberts. The structures were designed and built in accordance with the provisions of the Tenement Law of 1901, which marked the end of the narrow, rowhouse-sized tenement building and mandated the construction of larger, better ventilated multiple dwellings, complete with hot water, heat, and electricity.

 

After practicing on his own for two years at 47 West 66th Street, architect George A. Bagge (dates undetermined) formed a partnership in 1892 with Thomas P. Neville (dates undetermined) and set up offices at No. 250 and then No. 213-217 West 125th Street. In 1915 the firm moved south to midtown, and then from 1919 to 1930 to Bergen Avenue in the Bronx. After 1923 and until 1936 Bagge headed George A. Bagge & Sons, first located at 299 Madison Avenue and then at 157 and 7 East 44th Street.

 

Neville and Bagge were prolific designers of a number of building types, including stores and lofts, hotels, banks, and churches, but specialized in tenements and apartment houses. Although examples of the firm's work exist throughout Manhattan and the Bronx, most are in the residential neighborhoods of Manhattan's Upper West Side and Harlem. Neville & Bagge's rowhouses and apartment buildings appear in the Chelsea, Hamilton Heights, Jumel Terrace, Mount Morris Park, West End Collegiate, and Upper West Side/Central Park West Historic Districts. Individually designated New York City Landmarks designed by the firm include the freestanding Shuttleworth residence at 1857 Anthony Avenue (1896) in the Bronx and the facade (1907) of St. Cecilia's Convent at 112 East 106th Street, Manhattan.

 

Neville & Bagge's tenements at Nos. 465 to 481 East 140th Street form a unified row of four five-story tan brick buildings with limestone trim, designed in the popular neo-Renaissance style. George F. Pelham, a prolific practitioner in the field of multiple dwellings, was the architect of record for the adjacent five buildings at Nos. 441 to 461, the design of which matches that of the four Neville & Bagge structures to the west. The buildings are topped by metal cornices and feature centered, ground-story entrances having a sequence of harmonious yet slightly varying limestone surrounds, with projecting stone canopies and low stoops. At the time of designation, original entrance doors and window sash had been replaced.

 

Each steam-heated building was planned with two six-room apartments per floor plus a four-room janitor's apartment and storage space in basement. Lots are a standard 100 feet deep, and the buildings extend back about eighty-six feet. Fire escapes were placed on the rear elevations.

Other types of buildings were constructed in the neighborhood to serve the needs of the residents. The Mott Haven East Historic District contains an example of a small, early-twentieth century religious complex, in this case, intended to serve a local congregation of Lutherans of German birth or descent. In the center of the north side of East 140th Street, separating the rowhouses to the west and the tenements to the east, are the church (No. 435) and parsonage (No. 437), designed by Louis A. Allmendinger, and constructed in 1911-12 for the Second St. Peter's German Evangelical Lutheran Church, previously located at 374 East 141st Street. Today, a Lutheran congregation continues to occupy the church, now known as St. Peter's-in-the-Bronx.

 

The one-story-and-basement neo-Gothic church, punctuated by a tower, is a freestanding gray brick structure set on a stone base course, with a peaked slate roof, terra-cotta and copper cornices, and tile coping. The church's facade is set back from the building line of the adjacent tenements to the east, but forward of the neighboring parsonage to the west. Steel lintels support the low, square tower, originally decorated with a group of attenuated spires. A low stoop leads to a pair of wood entrance doors hung on metal strap hinges. Surmounting the entrance is a stained-glass pointed-arch Gothic window.

 

The church's two-story-and-basement parsonage is also freestanding, and contains Gothic design elements. The gray brick facades are ornamented with brownstone, limestone, and terra-cotta trim. The brownstone stoop is lined with iron railings and posts, and leads to an entrance door surmounted by a round-shouldered transom. Round-shouldered window openings have one-over-one double-hung sash and stained-glass transoms. The galvanized iron cornice is decorated with Gothic arches pressed into the fascia.

 

Little is known about the life and career of Louis Allmendinger, whose address is listed as 926 Broadway, Brooklyn, on Department of Buildings documentation for the St. Peter's Lutheran Church and Parsonage. Allmendinger took over the commission after an initial design by architects Schaefer & Jaeger had been approved and withdrawn in 1911. It is not known how much of the original scheme was used in the Allmendinger design. One other known building attributed to Allmendinger is the Byzantine style Russian Orthodox Cathedral of the Transfiguration of our Lord, constructed between 1916 and 1921 on North 12th Street in Brooklyn (a designated New York City Landmark).

Subsequent History

 

During the early twentieth century, the population of the Bronx continued to expand. The United States census of 1900 reports the total borough population at 200,507; the 1910 census shows that number more than doubled, with the population at 430,980. This constituted the greatest percent increase for the decade — 115 percent - of any borough in the city. To contend with escalating road and rail traffic between Manhattan and the South Bronx, the Willis Avenue bridge had been erected in 1901 and the Madison Avenue bridge was replaced in about 1910 with a larger structure. Two additional railroad bridges brought the total number of early twentieth-century crossings to the South Bronx to five.

 

The subway came to the Bronx in 1905, and caused a further real estate boom in the borough. Development spread north, as it had in Manhattan in the previous century. One subway branch reached Morrisania at 149th Street east of Third Avenue. This crossroads, nine blocks north of the historic district, became a major shopping hub. In 1912, historian Stephen Jenkins wrote that the subway was "the most important factor in causing the enormous increase in the population of the borough." Industrial development also increased markedly, and by 1910 the South Bronx contained hundreds of factories of varying types, and was considered the nation's piano manufacturing capital. Industry was concentrated just south and east of the area of the Mott Haven East Historic District.

 

Although the South Bronx contained a growing African-American population in the 1920s and '30s, the 1940 U.S. census findings for Census Tract 39 (bounded by East 138th and East 141st streets, Third and St. Ann's avenues), indicate that the population in the immediate vicinity of the Mott Haven Historic District was virtually all white, with nearly one-half of the population foreign-born. Of the foreign-born white heads of families in the tract, the largest percentage, nearly half, were from the Irish Free State (Eire), with Germans, Italians, and Russians together comprising another quarter. Latin Americans and other non-Europeans were only a fraction.

 

Recent Trends

 

By the 1970s, a clear change in the population of the area of the Mott Haven East Historic District neighborhood was discernible. Spanish-speaking residents comprised well over one-half of the population of the census tract, with those of Puerto Rican birth or parentage about fifty percent. African- Americans now made up forty-three percent of the total population. The 1990 U.S. census reported that the Hispanic population has grown to represent nearly eighty percent of the population of Tract 39.

 

In the 1960s and '70s, when many residential buildings in the South Bronx were abandoned or demolished, the area became synonymous with urban decay. In the midst of the disintegration, the neighborhood of the Mott Haven East Historic District, and its historic structures, endured. The Mott Haven East Historic District remains a vibrant residential enclave. Its century-old rows of solid houses and tenements, representative of the area's first phase of urban development, are important as anchors for current and future renewal.

 

- From the 1994 NYCLPC Historic District Designation Report

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Director Tianliang Ma

 

~ a Taiwanese social reformer, philosopher, photographer, cinematographer, and film director

 

“This Guy, He Wishes to do the President’s Job!”

  

馬天亮導演

 

~ 臺灣的社會改革者，哲學家，攝影師，和電影導演

 

《這傢伙, 他想當總統!》

  

TianLiang Maa, alternative spelling: Tianliang Ma, also known as Theophilus Raynsford Mann; Ma, Tianliang; Chinese: 馬天亮; 马天亮.

  

SUMMARY

 

Tianliang Ma is a naturalist, occultist, Buddhist and Taoist. In 1982, Maa developed a technique for abstract photography, applied “Rayonism” into photographic works. Maa staged 32 individual, extraordinary exhibitions around Taiwan, who was the first exhibitor around Formosa. Maa’s works is the beginning of modernization in the modern abstract arts in the world. At the University of Oxford, Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”; also an author at the University of California, Berkeley and the University of Michigan in the United States; an alumnus from Christ Church College at the University of Oxford in England, the University of Glamorgan in Wales, and National Taiwan University in Taipei on Taiwan. Maa’s works have been quoted by the scholars many times, making Maa one of the highly cited technological, artistic, and managing public administrators in the academia. Maa was listed in “Taiwan Who’s Who In Business” © 1984, 1987, 1989 Harvard Management Service.

  

Early Life and Record of Genealogy

 

TianLiang Maa possesses both Taiwanese and German surnames from birth. Usually, whenever anyone asks Maa about where he comes from, he would reply “Formosa” as he grew up and was educated in the Far East and lives in Taiwanese and Japanese lifestyles. Moreover, he often teaches and educates younger generations based on the methods of the Far Eastern teaching he experienced when he was young, though he does not oppose the Western ways of teaching and thinking. Maa takes great pride in his roots, which go back 150 years (since 1864); Maa’s ancestry originates and creates generations, and prepares younger generations to succeed their personality and ethical standards and integrity.

 

Education in Taiwan and a Brief of Latest Generation of History in Taiwan / Formosa

 

In 1980, Maa obtained his postgraduate certificate from the Graduate Institute of Electrical Engineering of National Taiwan University in Taipei; successfully completed another graduate studies in Information dBase III Plus and Taiwanese Traditional Chinese Mandarin Information System at National Sun Yat-Sen University in Kaohsiung in 1989.

 

In history, the Portuguese explorers discovered and called the island (Taiwan), “Formosa” (meaning “Beautiful Island”) in 1590. They are non-Chinese people; it was long a Chinese and Japanese pirate base. Fighting continued, between its original inhabitants of Taiwanese and the Chinese settlers, into the 19th century. In 1894-95 first Sino-Japanese War that ended in Manchus of the Qing (Ching) dynasty defeat, the late Manchu Qing Government forced to cede Formosa to Japan. This result was made by the Treaty of Shomonoseki in 1895 and remained under Japanese control until the end of the Second World War. Early on, Taiwan was conquered by the Qing in 1683 and for the first time became part of older China dynasty. However, today, the home country of Maa’s origin has around 165 institutions (93 universities) of higher education, which now has one of the best-educated populations in Asia. Among the major public (state) ones are the National Taiwan University (NTU) at Taipei, and National Sun Yat-Sen University (NSYSU) at Kaohsiung. NSYSU is also called National Chun-Shan University; according to Times Higher Education 2010-2011, NSYSU ranks as the 3rd university in Taiwan, 21st in Asia, and 163rd worldwide. National Taiwan University is ranked 51 to 60 ranks on Times Higher Education World University Rankings - Top Universities by Reputation 2013, the United Kingdom (see www.timeshighereducation.co.uk/world-university-rankings/...); King's College London (KCL) (21st in the world and 6th in Europe in the 2010, QS World University Rankings), the University of London, and University of Southern California (is one of the world's leading private research universities, located in the heart of Los Angeles), afterward.

 

Backing to Maa’s early school-time of Taiwan Provincial Kaohsiung Industrial Senior High School (Kaohsiung Municipal Kaohsiung Industrial High school), the professional technical education, which is equivalent to Advanced Level General Certificate of Education, commonly referred to as an A-level in the United Kingdom; China Electronic Engineering College, the distance learning programme, which is in equivalence as UK’s Diploma of Higher Education / Undergraduate Diploma (as an Associate Degree in the United States). An additional, his middle education was taught by the Kaohsiung Municipal Chihjh (Ci Sian) Junior High School; and Kaohsiung Municipal San Min Elementary School was his first school in Taiwan.

  

Early Career

 

In 1989, Maa instituted Maa’s Office of Electrical Engineer, he settled himself in electrical technology and industries as a chief engineer in his early years. He put his professional and precise knowledge to good account in business management. A formal business management with business relationship established to provide for regular services, dealings, and other commercial transactions and deed. He had many customers having a business and credit relationship with his firm then he was a successful engineer.

  

Study Abroad and Immigration into the United Kingdom

 

In 1998, Maa studied abroad when he arrived in Great Britain; he studied at School of Built Environment, the University of Glamorgan in Wales for a master of science in real estate appraisal. Until the summer of 2000, Maa completed an academic course on “Towns through the Ages” from Christ Church College at the University of Oxford (is ranked the 2nd place worldwide on The Times Higher Education, World University Rankings 2012-2013

www.timeshighereducation.co.uk/world-university-rankings/...) in England. Afterward, Maa immigrated into the United Kingdom in the early year of 2004.

  

PHILOSOPHICAL VIEWS

 

Maa is a naturalist; he trusts spiritual naturalism and naturalistic spirituality, which teaches that “the unknown” created this wonderful world. “The unknown” arranged the nature with its law so that everything in nature is kept balanced and in order. However, human beings failed to control themselves, deliberately went against the law of nature, and resulted in disasters, which we deserved. He also is an occultist, a Taoist, and a Buddhist; but in Britain, he frequently goes to Christian and Catholic churches, where he makes friends with pastors and fathers as well as churchgoers. In his mind, he recognizes “Belief is truth held in the mind; faith is a fire in the heart”. He is always a freethinker, does not accept traditional, social, and religious teaching, but based on his ideas: a thought or conception that potentially and actually exists in his mind as a product of mental activity - his opinion, conviction, and principle. If people have not come across eastern classics and philosophy, we are afraid that people would never understand TianLiang Maa. People cannot judge an eastern philosopher based on western ways of thinking. He studies I Ching discovering eastern classics of ancient origin consisting of 64 interrelated hexagrams along with commentaries. The hexagrams embody Taoist philosophy by describing all nature and human endeavour in terms of the interaction of yin and yang, and the classics may be consulted as an oracle.

 

Back in the 1990s when Maa just arrived at England, he had been offered places to do Ph.D. and LL.M. degrees (degree in Law and Politics of the European Union) by several western professors in the Great Britain. He has met all the requirements for postgraduate admissions to study at UK’s universities.

 

During his time at Oxford, he learnt a lot of British culture and folk-custom while carrying out research with many British and Western professors, experts, and archaeologists. This proves that Maa understands various aspects in British society, culture, and lifestyles. Of course, he does not fully understand about the perspectives of thinking of a typical British. For example, what would be the most valuable in life for a British person? What would a British want to gain from life? What is the goal in life for a British? Is it fortune or a lover? Alternatively, perhaps honour? On the other hand, maybe being able to travel around the world and see the world?

  

FAIRNESS and JUSTICE

 

As TianLiang Maa’s (馬天亮) saying are:

 

“Touching Fairness and Justice”

 

Feel good about themselves, but do not know the sufferings of the people...

Who can get easy life like them?

What is profile of modern society?

What type and style is truly solemn for this society identify?

Where “the characterization” is? Who can see? Did you see it?

 

《感動的公平與正義》

 

自我感覺良好, 不知民間疾苦...

誰能得到安逸的生活如同他們一樣？

這是個什麼樣子的社會？

這個社會認定什麼樣的類型和風格是真正莊重的?

「特徵」在那裡？誰可以看到？你看到了嗎？

  

Jurisprudence and Political Philosophy and Perspectives

 

Maa ever studied judicial review and governmental action, the impact of law and legal techniques, constitutional mechanisms for the protection of basic rights, and ensuring the integrity of commercial activity, the impact of law and legal techniques on government, policymaking, and administration, as well as the creation of markets. He tries to understand these critical trends in the political development of modern state. Maa will combine both theoretical and empirical approaches, and the conditions for democratic transition and the nature of state development in the ‘post-industrial’ era of globalisation and economic integration.

 

According as Maa’s legal experiences, he comprehend that “the knowledge of the law is like a deep well, out of which each man draught according to the strength of his understanding”, and, law and arbitrary power are in eternal enmity. He is also sure law and institutions are constantly tending to gravitate like clocks; they must be occasionally cleansed, and wound up, and set to true time.

 

The government issues a decree - an authoritative order having the force of law, which charged with putting into effect a country's laws and the administering of its functions. Any of the officials promulgate a law or put into practice relating to the government charged with the execution and administration of the nation's laws then they announce and carry out the creation of any order or new policy that will be responsible for the people.

 

Maa had knowledge in connexion with construction law; he also understands architectural arts, and as well learnt the forms by combining materials and parts include as an integral part concerning modern construct. I ever built urban buildings and rural architecture in different styles under new housing and building projects by the governmental administration and construction corporations.

 

Right now, Maa studies the problems caused by ethnic disputes and human armed conflicts in the modern society resulted code of mixed civil and criminal procedure. He wishes an agreement or a treaty to end human hostilities - the absence of war and other hostilities around the world. The interrelation and arrangement of freedom from quarrels and disagreement become harmonious relations living in peace with each other. Actually, erect peace in more friendly ways of making friendships for modern human society is comfortable in my ideal. It is like building monolithic architecture: houses and buildings for the people. Maa would like to do “something beautiful for `the unknown`”.

 

In the ethnic disagreement and armed conflicts as concerning the poor people and children notwithstanding they live through a bad environment on any of poor or crowded village or town in a particular manner - lived frugally. However, after years of industrialisation as a more educated population, becomes more aware of global plenum, continuing to be alive. Environmental groups are increasing and lobbing government will legislate to stop bad environmental and social practices. The establishments of human rights’ wide and untiring efforts will be alleviated people’s suffering. And as well the poor people shall meet and debate sustainable development and for a concerted government led action towards sustainability is an example that the younger generation are concerned for the future. It shall be making the younger easier for their life and make better on their lives, and help them to build a better future.

 

In present world, Maa really knows the full meanings of “Fundamental Human Rights and Equal Opportunities for the People”. He thinks ethics is the moral code governing the daily conduct of the individual toward those about him / her. It represents those rules or principles by which men and women live and work in a spirit of mutual confidence and service. Without going into the question of how an ethical code was formulated or why anybody should obey it, we can look at the matter in a common-sense fashion with reference to its influence upon our legal affairs. In brief, from the law point of view, a reputable ethical code embodies the qualities of accuracy, dependability, fair play, sound judgement, and service. It is based upon honesty.

 

No person can have an ethical code that concerns him / her alone. Living in society, as he / she must, a person encounters others whose rights must be respected as well as his / her own. An honest regard for the rights of others is an essential element of any decent code of ethics, and one that anyone must observe if anybody intends to follow that code. After all, ethics is not something apart from human beings. Indeed, there is no such thing apart from our actions and us. It is the duty, therefore, of every man and woman in legal affairs to see that his daily associations with others are truly in conformity with the plain meaning of the Ten Commandments: “Thou shalt not barratry, thou shalt not bear false witness, thou shalt not receive illegal fee and the rest”.

 

The knowledge Maa has, in connection with legal affairs, was usually come from his precious experiences of his past over ten year’s law and political careers. In an interval regarded as a distinct period of 1980s, he studied mixed civil and crime, and the code of mixed civil and criminal procedure for the problems caused by ethnic disputes and human armed conflicts in the modern society. He was especially one who maintains the language and customs of the group, and social security in Taiwan.

 

Since 30 July of 1988, Maa settled himself in law as a chief executive and scrivener at Central Legal, Real Estate, and Accounting Services Office; it is in the equivalent to a solicitor of the United Kingdom. The Office provided full legal, accounting, real estate, and commercial services to the public. He did his job as a person legally appointed by another to act as his or her agent in the transaction of business, specifically one qualified and licensed to act for plaintiffs and defendants in legal proceedings and affairs. Over and above Maa was a chairman and executive consultant at Taiwan Credit Information Company®, founded in 1994. The company offered services to the public in response to need and demand in the area of credit information.

 

Maa had excellent experiences in political and law work was pertaining to mixed civil and crime, the code of mixed civil and criminal procedure, construction, and commercial law abroad. The experiences of legal services related to the rights of private individuals and legal proceedings concerning these rights as distinguished. In the criminal proceedings, he did many cases for the defendants. Although an act committed or omitted in violation of a law forbidding or commanding it and for which punishment is imposed upon conviction; but he also laid legal claim, required as useful, just, proper, or necessary to the defendants under the human rights in the meantime. This provision ensures to the defendant a real voice in the subject.

 

The men whose judgement we respect are those who do not allow prejudices, preferences, or personalities to influence their decisions. Profit and self-aggrandisement are likewise ignored in their determination to reach an equitable and fair settlement. What are the basic principles upon which good judgement is founded? A keen intellect, a normal emotionally, a through understanding of human nature, experience of law work, sincerity, and integrity.

  

Developed a Technique for Abstract Photography and Abstractionist

 

In 1982, Maa developed a technique for abstractive photography, which applied “rayonism” to the photographic works. In November of 1984, Maa was 26-year-old, he instructed many professors and students of National Taiwan Normal University in photography of abstract impressionism and rayonnisme in Taipei, Taiwan. The word “rayonnisme” is French for rayonism - a style of abstract painting developed in 1911 in Russia.

  

Photographic Exhibitions

 

TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of “Rayonnisme / Rayonism” Tour - Invitational Exhibition of Taiwan 1983-84.

一九八三〜八四年中華民國臺灣 馬天亮攝影巡迴邀請展

 

TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism (32 individual exhibitions) 1983~1985.

馬天亮『光影』攝影特展（個人展32場）1983〜1985年.

 

Maa staged 32 individual, extraordinary exhibitions and annual special exhibitions on photography of abstractive image and Rayonnisme around Taiwan / Formosa. Maa was the first exhibitor around the country. All of the invited displays were by the Chinese Government, cultural and artistic organisations, and sponsors. Maa’s earliest exhibition took place in the National Taiwan Arts Education Institute (Museum) on 19 December 1983 when Maa was 25 years old; Maa was the youngest exhibitor in the history of the Institute in any solo exhibitions. The Institute that was opened in March 1957, kept a collection of Maa’s work. It is currently updating the Institute’s internal organisation and strengthening co-operation with leading institutes and museums around the world. Meanwhile, it widened the institute’s scope to increase its emphasis on Taiwan’ regional culture and folk arts.

  

Modernization in the Modern Abstract Arts of Taiwan

 

Maa’s works is the beginning of modernization in the modern abstract arts of Taiwan, China and greater Chinese society in the world. The use of “modernisation” as a concept that is opposed to “Traditional” of “Conservative” ideas began with the approach of the 20th century. It spreads rapidly through academic circles, and was broadly accepted as a means to reform society. Chinese Manchu Qing (Ching) dynasty’s first steps toward modernisation began in the Tung-chih era (1862-1874) with the “Self-Empowerment Movement”. During the late 19th century, as late Manchu dynasty was confronted on all sides by foreign aggression, voices throughout society debated the most effective means to reform and strengthen the country. Some advocated “combining the best of East and West”, while others went so far as to call for “complete Westernisation”. Taiwan was at the centre of these waves of reform. Faced with direct threats against the island by foreign enemies, the Chinese Ching dynasty court took special steps to push Taiwan’s modernisation.

 

In a role just like that of a gardener wanting to create a rich and fertile environment for the seeds of culture, one in which Maa may sprout, grow and bloom. Maa aims to provide an educational stimulus for society by introducing his works - Maa can express the neo-romantic spirit deftly from various creations and supporting international artistic exchanges. Maa believes that the first step in creating such a new and independent state is the real emergence of culture and arts, for which the art and science of designing and erecting buildings, and fine arts (including photography and motion picture) of the civilization is a good measurement of success. For the foreseeable future, Maa should be continuing to forge ahead, working diligently and unceasingly towards its mission of raising China and Formosa / Taiwan’s culture in his spare time.

  

Became an Author and a Scholar

 

In 1980, TianLiang Maa completed his first book - scenario original “The Soul's Sentimentalizing”, also named: “Hun Yun : Jin Qi Tu Rui” 電影原著《魂韻》(衿契吐蕊) then Maa was at the age of 22. In 1983, The General Library of the University of California, Berkeley in the United States of America, collected and kept Maa’s writings - scenario original 「魂韻 : 衿契吐蕊」“Hun Yun : jin qi tu rui”, included a musical composition of his own – “Sonate Nr. 1 C-dur op. 3 für Klavier (piano)”, composed on 3rd April 1977 then Maa was 18 years old. The works were published in 1980; the theme was based on “The Soul's Sentimentalizing”. Another masterpiece was an Album of Academic Work for News Publication “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibition of Rayonnisme / Rayonism”, published in 1985. The Hathi Trust Digital Library, the University of Michigan also collected and kept Maa’s writings.

  

Authorship

 

Maa’s articles and writings were published in more than 200 different kinds of domestic and foreign magazines, newspapers, and periodicals, in the period between May of 1972 and 1990s. It was all started when Maa was just 13-year-old. Many of which have been very influential. These have been quoted by Western and Eastern scholars many times in the last few years, making Maa one of the highly cited technological, artistic, and managing public administrators in the world in the late 20th and early 21st century. The Ministry of the Interior in Taiwan had registered Maa’s professional writings and given him two certificates of copyright. The numbers are 33080 and 33081 on 4th July of 1985; and Taiwan’s Gazette of The Presidential Office issue No. 4499, featured his writings on 4th September 1985.

  

Became an Academic and Film Director

 

Today, Maa is a professor at Space Time Life Research Academy, a photographer (portrait, fashion, commercial, digital, architectural, abstract photography), film director, and computer engineer now live and work in London; and most currently engage in his vocational professions of ‘Consultant of Immigration and Translations’. Maa is an author at the University of California, Berkeley, and the University of Michigan; an alumnus from Christ Church College at the University of Oxford, the University of Glamorgan, and National Taiwan University in Taipei on Taiwan.

  

Director Works:

FILMS:

Experimental Film “New Image for the Spring” © 1982

Documentary Film “Rayonnisme” © 2011

“The Soul's Sentimentalizing” of the feature film is based on the scenario original “The Soul's Sentimentalizing” (preparation)

 

FASHION SHOWS:

New Image for the Spring of Shapely Models International © 1982

High Lights on the Summer and Fall Fashion of Shapely Models Int’l © 1982

 

ART EXHIBITIONS:

The Cadillac Club International Fine Arts Exhibition © 1981

The Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts © 1981

  

Musician Work:

MUSIC COMPOSITION:

Sonate Nr. 1 C-dur op. 3 für Klavier (piano) © 1977, © 1980, © 1981, © 1983, the theme was based on “The Soul's Sentimentalizing”.

  

PHOTOGRAPHIC ALBUMS:

Portrait and Landscape in France © 2000

Portrait and Landscape in Scotland © 2001

Portrait and Landscape in England © 2009

Portrait at Queen Mary, University of London © 2010

Rayonism of London © 2011

Portrait at The University of Nottingham, United Kingdom © 2011

Snowy London © 2012

Portrait at King's College London © 2013

  

BOOKS:

Scenario Original「魂韻」(衿契吐蕊) “Hun yun: jin qi tu rui” © December 1980, © 1981, © 1983 (Date of First Publication: 31 December 1980, Second Edition on 29 July 1981, Date of Revision: Revised Edition on 8 May 1983), Languages: Chinese (traditional), and English language.

“Album of the Cadillac Club International Fine Arts Exhibition” © 1981

“Album of the Cinematic & Photographic Arts Salon and the Hall of the Arts, Pegasus Academy of Arts” © 1981

“Album of New Image for the Spring of Shapely Models International” © 1982

“Album of High Lights on the Summer and Fall Fashion of Shapely Models Int’l” © 1982

“Romantic Carol” © 1982

Album of Academic Work for News Publication: “TianLiang Maa (Theophilus Raynsford Mann) Photographic Exhibitions of Rayonnisme” © May 1985

新聞出版之學術著作專輯「馬天亮『光影』“Rayonism” 攝影展」© May 1985

New version of scenario original “The Soul's Sentimentalizing” (to be published)

「曾經輝煌到頂天立地」 “The Indomitable Spirit Was Brilliant to Successful” (The indomitable spirit was brilliant to towering a great height from earth reaching the sky!

Individual biography, to be published)

“My Life, My History, and My Love” (based on a legend, to be published, a film scenario will be developed later)

「感動的公平與正義」“Touching Fairness and Justice” (political science and social studies, to be published)

「氣壯山海‧頂天立地‧民富國強‧白金時代」 “Full of power and grandeur thrusts onto the mountain and ocean, towering a great height from earth reaching the sky for my people with good fortune and my country become stronger, builds a platinum era - white golden age.” (Chinese version for my way towards national election)

  

Research Interests:

 

University of Oxford

Research Studies in Archaeology:

Maa’s attractive topic was “A View of Architectural History: Towns through the Ages from Winchester through London Arrived at Oxford in England”.

 

National Taiwan University

Graduate Certificate,

Graduate Institute of Electrical Engineering:

Maa’s monograph of seminar was “Applied the sequence control in the electric power distribution engineering”.

 

University of Glamorgan

M.Sc. Course,

Master of Science in Real Estate Appraisal:

Maa’s thesis - major subject, with relevant construction law was “The Assignment is under Economics of Construction Management in Architecture”.

 

National Sun Yat-Sen University

Postgraduate Certificate,

Postgraduate Studies in Computing:

Maa’s required subject was Information dBase III Plus and Taiwanese Traditional Mandarin Chinese Information System. He combined academic course work and practical laboratory sessions in “Applied Mandarin Phonetic Symbols into Traditional Taiwanese Personal Computer and Its Information System”.

  

Associations:

 

Member of The Kaohsiung Life Line Association since 11 January 1979, an association established in the USA.

 

Member of The Society of Youth Writers, Tien (Catholic) Educational Center, Taipei since 1980.

 

Since 1980, a member of Chinese Taipei Film Archive (CTFA, National Film Archive, Taiwan; founded in 1978), The Motion Picture Foundation, R.O.C. (member of Fédération Internationale des Archives du Film, FIAF; The International Federation of Film Archives was founded in Paris in 1938 by the British Film Institute, the Museum of Modern Art in New York City, the Cinémathèque Française and the Reichsfilmarchiv in Berlin.)

 

Commissioner of the cinema, photography, radio, and television committee of The Culture and Arts Association (Chinese Writers and Artists Association) of Taiwan ever since September 1983.

 

Classic member, the membership is equivalent to a doctorate membership of the Chinese Institute of Electrical Engineering since 23 March 1984.

 

On 15 March 1989, Maa promoted and founded the Consortium Juridical Person Mr. TianLiang Maa Social Benefit Foundation 財團法人馬天亮先生社會公益基金會 in Taiwan. near.archives.gov.tw/cgi-bin/near2/nph-redirect?rname=tre...

 

Classic member, the membership is equal to a professor or associate professor of The Chinese Institute of Engineers since 30 September 1991.

  

Honours:

 

Listed on ‘Taiwan Who’s Who In Business’, © 1984, © 1987, and © 1989 Harvard Management Service.

中華民國企業名人錄編纂委員會, 哈佛企業管理顧問公司.

 

On 26 August 1985, Maa was awarded a professional certificate of the Outdoor Artistry Activities issued by Education Bureau, Kaohsiung City Government, Taiwan. He acquired awards and certificates of honour about twenty times from National Taiwan Arts Education Center (Museum) on 24 December 1983; Kaohsiung Municipal Social Education Center on 17 March 1984, Kaohsiung Cultural Center, Taipei Cultural Center (Taipei Municipal Social Education Hall); and Taiwan Province Government, Taipei City Government, Kaohsiung City Government, and many cultural centres and art galleries, and so on.

  

Careers:

 

Honorary Professor at Space Time Life Research Academy, 7 June 2012 to present; Professor at Space Time Life Research Academy, 1 September 2011 to 1 June 2012 in London, United Kingdom:

Academia,

Teaching and Research:

business management and consultant, political philosophy, Chinese classics, Chinese humanities, modern Chinese language and literature, photography (portrait, fashion, commercial, digital, architectural, abstract photography), visual arts and film production.

www.facebook.com/stlra/info

教學與研究：

企業管理及顧問、政治哲學、中華經典 (古典漢學、文學、藝術、語言) 、中華人文、中華現代語言與文學、攝影 (人像、時裝、商業、數位/數碼、建築、抽象攝影) ，視覺藝術和影片製作。

 

Consultant and Translator at Eternal Life Consultants of Immigration and Translations Services, 10 March 2004 to present in London, United Kingdom:

consultants of immigration, translations, and legal services.

www.facebook.com/elcits/info

永生移民顧問翻譯服務社的移民諮詢顧問和翻譯：

移民事務，翻譯和法律服務。

 

Computer Hardware & Networking Engineer at Maa Office of Electrical Engineer, 8 March 2004 to present in London, United Kingdom:

Computer Engineering and Network Services. Repairing of Motherboards, Monitors, Power Supplies, CD-ROM Drives; UPS, Hard Disk Drives, H.D.D Data Recovery; BIOS Programming, and all types of Computer Hardware and Software Solutions.

www.facebook.com/maaelec/info

計算機工程和網絡服務。維修主機板，顯示器，電源供應器，光碟機/光盘驱动器，不斷電系統，硬碟/硬盘，硬盤數據恢復，基本輸入輸出系統編程，以及所有類型的電腦/計算機硬體/硬件和軟體/軟件解決方案。

 

Film Director and Photographer at Shapely Studio of Creative and Cultural Industries, 2 April 2007 to present in London, United Kingdom:

1) Photo, Video and Film Production; 2) Graphic Design, Web Design, Social Networking, Social Media and Advertising; 3) Architectural Design and Interior Design.

www.facebook.com/sscci

 

Reformer and Philosopher at Taiwanese Social Reformer and Philosopher, 7 April 2012 (location: Los Angeles, California) to present in London, United Kingdom:

Social Reform in Taiwan

www.facebook.com/twreform/info

  

《魂韻》(衿契吐蕊) - 馬天亮22歲寫的電影原著。TianLiang Maa (Theophilus Raynsford Mann) wrote “Hun Yun” (Jin Qi Tu Rui), scenario original “The Soul’s Sentimentalizing” © 1980, 1981, 1983, was at the age of 22.

Website

mtltwp.pixnet.net/album/set/1265174

album.blog.yam.com/mtltwp

photo.roodo.com/photos/mtltwp/albums/small/100469.html

www.facebook.com/hunyun22/info

www.facebook.com/hy22tss/info

www.facebook.com/tsstrm/info

  

Sonate Nr. 1 C-dur op. 3 für Klavier (piano) by Theophilus Raynsford Mann (TianLiang Maa 馬天亮) © 1977, © 1980, © 1981, © 1983. The Sonate composed on 3rd April 1977 then Mann was 18-year-old. The work was published in 1980; the theme was based on “The Soul's Sentimentalizing”.

Website

mtltwp.pixnet.net/album/set/1265208

www.facebook.com/sonate1c/info

www.facebook.com/piano1c/info

  

LINKS:

 

University of California, Berkeley

berkeley.worldcat.org/search?q=Ma%2C+Tianliang&dblist...

berkeley.worldcat.org/title/hun-yun/oclc/813684284?refere...

oskicat.berkeley.edu/record=b11283690~S1

 

University of Michigan

mirlyn.lib.umich.edu/Record/006237256

catalog.hathitrust.org/Record/006237256

 

WorldCat® Identities

www.worldcat.org/search?q=au%3AMa%2C+Tianliang%2C&dbl...

www.worldcat.org/wcidentities/np-ma,%20tianliang$1958

 

Google Books

books.google.co.uk/books?id=PkyaAAAAIAAJ&redir_esc=y

books.google.co.uk/books?id=JfxnMwEACAAJ&dq=editions:...

scholar.google.com/scholar?cluster=3569983911138966023&am...

 

National Bibliographic Information Network (NBINet)

nbinet3.ncl.edu.tw/search~S10?/a%7bu99AC%7d%7bu5929%7d%7b...

192.83.186.170/search*cht/a%E9%A6%AC%E5%A4%A9%E4%BA%AE

 

National Yang Ming University 國立陽明大學

library.ym.edu.tw/search~S7*cht?/tThe+Soul%27s+and+sentim...

 

National Taiwan University of Science and Technology 國立臺灣科技大學

millennium.lib.ntust.edu.tw/record=b1016706~S1

 

Wikimedia Commons 維基共享資源

commons.wikimedia.org/w/index.php?search=TianLiang+Maa+%E...

commons.wikimedia.org/wiki/File:TianLiang_Maa_馬天亮.jpg

commons.wikimedia.org/wiki/File:馬天亮_TianLiang_Maa.jpg

 

國家圖書館 期刊文獻資訊網, 臺灣期刊論文索引

readopac3.ncl.edu.tw/nclJournal/search/search_result.jsp?...

 

聲音藝術的審美角度, 大學雜誌, 天然

readopac3.ncl.edu.tw/nclJournal/search/detail.jsp?sysId=0...,

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The Mobile Emergency Room is a project by Thierry Geoffroy/Colonel, a participating artist of the Maldives Pavilion working with art formats developed around the notion of emergency.

 

www.emergencyrooms.org

 

Emergency Room is a format providing space for artists to engage in urgent debates, address societal dysfunctions and express emergencies in the now, today, before it is too late. Geoffroy’s approach allows immediate artistic intervention and displaces the contemporary to the status of delayed comment on yesterday’s world.

Taking as point of departure climate change and the Maldives, Geoffroy developed a scenario of disappearance and translated actual emergencies and hospitality needs into artistic interventions. In this context he activated his penetration format in order to transform “rigid exhibition spaces” into “elastic and generous exhibition spaces”.

An intervention facilitated by curator Christine Eyene, the Mobile Emergency Room was set up at the Zimbabwe Pavilion during the opening week of the biennale with the hospitality of commissioner Doreen Sibanda and curator Raphael Chikukwa. The first pieces presented in this room consisted in Geoffroy’s tent and an installation by Polish artist Christian Costa. Since then it has been animated online and has extended from being a space for artists expressing emergencies about climate change, to encompassing various emergency topics.

From 24 to 28 August, Geoffroy was in Venice collaborating with Danish artists Nadia Plesner, Mads Vind Ludvigsen, who created new work everyday, raising various emergencies and concerns, with a daily change of exhibition (“passage”) at 3.00 pm. For his last day in Venice, Geoffroy addressed the Syrian situation.

 

The work produced during this intervention is displayed until 30 September. The presentation is based on Geoffroy's concept of "Delay Museum" where art created for past emergencies is exhibited, while new work enters the Mobile Emergency Room.

 

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the Emergency Room Mobile at the Zimbabwe pavilion / Venice Biennale has now been completed with some work from the The Delay Museum ,Please visit the pavilion when you go the Venice Biennale this is part of the PENETRATIONS formats ( the Zimbabwe pavilion gave hopsitality for a period of several monthes ) the displayed art works in the Delay Museum are still "boiling " as they are from last week . ( Nadia Plesner / Mads Vind Ludvigsen , COLONEL ) ( this project is a convergence with BIENNALIST / Emergency Room ) more on Christine Eyene blog as she facilated and work within ....This penetration was in connection with my participation in the Maldives pavilion " CAN A NATION WELCOME ANOTHER NATION ?"CAN EMERGENCIES BE RANKED " .Thank you also for the work by David Marin , @Guillaume Dimanche and Christian Costa

venice-biennale-biennalists.blogspot.dk/2013/09/recents-w...

 

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VENICE BIENNALE / VENEZIA BIENNIAL 2013 : BIENNALIST

 

www.emergencyrooms.org/biennalist.html

 

Biennalist is an Art Format by Thierry Geoffroy / Colonel debating with artistic tools on Biennales and other cultural managed events . Often those events promote them selves with thematics and press releases faking their aim . Biennalist take the thematics of the Biennales very seriously , and test their pertinance . Artists have questioned for decade the canvas , the pigment , the museum ... since 1989 we question the Biennales .Often Biennalist converge with Emergency Room providing a burning content that cannot wait ( today before it is too late )

 

please contact before using the images : Thierry Geoffroy / Colonel 1@colonel.dk

www.colonel.dk

 

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Countries( nations ) that participate at the Venice Biennale 55 th ( 2013 Biennale di Venezia ) in Italy ( at Giardini or Arsenale or ? ) , Encyclopedic Palace is curated by Massimiliano Gioni

 

Albania, Andorra, Argentina, Australia, Austria, Azerbaijan, Bangladesh, Belarus, Belgium, Brazil, Bulgaria,

Costa Rica, Croatia, Cuba, Cyprus, Czech , Slovenia, South Africa, Spain, Canada, Chile, China, Congo,

Slovak Republic, Egypt, Estonia, Finland, France, Georgia, Germany, Greece, Haiti, Hungary, Iceland, India, Iran, Iraq, Ireland, Israel, Italy, Japan, Korea, Latvia, Lithuania, Luxembourg, Macedonia,

Mexico, Moldova, Montenegro, Netherlands, New Zealand, Norway, Poland, Portugal, Romania, Russia, San Marino, Saudi Arabia, Serbia, Singapore

Sweden, Switzerland, Syrian Arab Republic, Thailand, Turkey, Ukraine, United Arab Emirates, United Kingdom, United States of America, Uruguay, Venezuela, Zimbabwe

the Bahamas, the Kingdom of Bahrain, the Republic of Kosovo, Kuwait, the Maldives, Côte d'Ivoire, Nigeria and Paraguay

 

Eight countries will also participate for the first time in next year's biennale: the Bahamas, the Kingdom of Bahrain, the Republic of Kosovo, Kuwait, the Maldives, Côte d'Ivoire, Nigeria and Paraguay. In 2011, 89 international pavilions, the most ever, were accessible in the Giardini and across the city.

 

please contact before using the images : Thierry Geoffroy / Colonel 1@colonel.dk

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lists of artists participating at the Venice Biennale

 

Hilma af Klint, Victor Alimpiev, Ellen Altfest, Paweł Althamer, Levi Fisher Ames, Yuri Ancarani, Carl Andre, Uri Aran, Yüksel Arslan, Ed Atkins, Marino Auriti, Enrico Baj, Mirosław Bałka, Phyllida Barlow, Morton Bartlett, Gianfranco Baruchello, Hans Bellmer, Neïl Beloufa, Graphic Works of Southeast Asia and Melanesia, Hugo A. Bernatzik Collection, Ștefan Bertalan, Rossella Biscotti, Arthur Bispo do Rosário, John Bock, Frédéric Bruly Bouabré, Geta Brătescu, KP Brehmer, James Lee Byars, Roger Caillois, Varda Caivano, Vlassis Caniaris, James Castle, Alice Channer, George Condo, Aleister Crowley & Frieda Harris, Robert Crumb, Roberto Cuoghi, Enrico David, Tacita Dean, John De Andrea, Thierry De Cordier, Jos De Gruyter e Harald Thys, Walter De Maria, Simon Denny, Trisha Donnelly, Jimmie Durham, Harun Farocki, Peter Fischli & David Weiss, Linda Fregni Nagler, Peter Fritz, Aurélien Froment, Phyllis Galembo, Norbert Ghisoland, Yervant Gianikian & Angela Ricci Lucchi, Domenico Gnoli, Robert Gober, Tamar Guimarães and Kasper Akhøj, Guo Fengyi, João Maria Gusmão & Pedro Paiva, Wade Guyton, Haitian Vodou Flags, Duane Hanson, Sharon Hayes, Camille Henrot, Daniel Hesidence, Roger Hiorns, Channa Horwitz, Jessica Jackson Hutchins, René Iché, Hans Josephsoh, Kan Xuan, Bouchra Khalili, Ragnar Kjartansson, Eva Kotátková, Evgenij Kozlov, Emma Kunz, Maria Lassnig, Mark Leckey, Augustin Lesage, Lin Xue, Herbert List, José Antonio Suárez Londoño, Sarah Lucas, Helen Marten, Paul McCarthy, Steve McQueen, Prabhavathi Meppayil, Marisa Merz, Pierre Molinier, Matthew Monahan, Laurent Montaron, Melvin Moti, Matt Mullican, Ron Nagle, Bruce Nauman, Albert Oehlen, Shinro Ohtake, J.D. ‘Okhai Ojeikere, Henrik Olesen, John Outterbridg, Paño Drawings, Marco Paolini, Diego Perrone, Walter Pichler, Otto Piene, Eliot Porter, Imran Qureshi, Carol Rama, Charles Ray, James Richards, Achilles G. Rizzoli, Pamela Rosenkranz, Dieter Roth, Viviane Sassen, Shinichi Sawada, Hans Schärer, Karl Schenker, Michael Schmidt, Jean-Frédéric Schnyder, Friedrich Schröder-Sonnenstern, Tino Sehgal, Richard Serra, Shaker Gift Drawings, Jim Shaw, Cindy Sherman, Laurie Simmons e Allan McCollum, Drossos P. Skyllas, Harry Smith, Xul Solar, Christiana Soulou, Eduard Spelterini, Rudolf Steiner, Hito Steyerl, Papa Ibra Tall, Dorothea Tanning, Anonymous Tantric Paintings, Ryan Trecartin, Rosemarie Trockel, Andra Ursuta, Patrick Van Caeckenbergh, Stan VanDerBeek, Erik van Lieshout, Danh Vo, Eugene Von Bruenchenhein, Günter Weseler, Jack Whitten, Cathy Wilkes, Christopher Williams, Lynette Yiadom-Boakye, Kohei YoshiyUKi, Sergey Zarva, Anna Zemánková, Jakub Julian Ziółkowski ,Artur Żmijewski.

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other pavilions at Venice Biennale

 

Andorra

Artists: Javier Balmaseda, Samantha Bosque, Fiona Morrison

Commissioner: Henry Périer

Deputy Commissioners: Francesc Rodríguez, Ermengol Puig, Ruth Casabella

Curators: Josep M. Ubach, Paolo De Grandis

Venue: Arsenale di Venezia, Nappa 90

 

Angola

Artist: Edson Chagas

Commissioner: Ministry of Culture

Curators: Beyond Entropy (Paula Nascimento, Stefano Rabolli Pansera), Jorge Gumbe, Feliciano dos Santos

Venue: Palazzo Cini, San Vio, Dorsoduro 864

 

Argentina

Artist: Nicola Costantino

Commissioner: Magdalena Faillace

Curator: Fernando Farina

Venue: Pavilion at Arsenale

 

Armenia

Artist: Ararat Sarkissian

Commissioner: Ministry of Culture

Curator: Arman Grogoryan

Venue: Isola di San Lazzaro degli Armeni, everyday from 2:30 p.m. to 5:30 p.m.

 

Australia

Artist: Simryn Gill

Commissioner: Simon Mordant

Deputy Commissioner: Penelope Seidler

Curator: Catherine de Zegher

Venue: Pavilion at Giardini

 

Austria

Artist: Mathias Poledna

Commissioner/Curator: Jasper Sharp

Venue: Pavilion at Giardini

 

Azerbaijan

Artists: Rashad Alakbarov, Sanan Aleskerov, Chingiz Babayev, Butunay Hagverdiyev, Fakhriyya Mammadova, Farid Rasulov

Commissioner: Heydar Aliyev Foundation

Curator: Hervé Mikaeloff

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

Bahamas

Artist: Tavares Strachan

Commissioner: Nalini Bethel, Ministry of Tourism

Curators: Jean Crutchfield, Robert Hobbs

Deputy Curator: Stamatina Gregory

Venue: Arsenale, Tese Cinquecentesche

 

Bangladesh

Chhakka Artists’ Group: Mokhlesur Rahman, Mahbub Zamal, A. K. M. Zahidul Mustafa, Ashok Karmaker, Lala Rukh Selim, Uttam Kumar Karmaker. Dhali Al Mamoon, Yasmin Jahan Nupur, Gavin Rain, Gianfranco Meggiato, Charupit School

Commissioner/Curator: Francesco Elisei.

Curator: Fabio Anselmi.

Venue: Officina delle Zattere, Dorsoduro 947

 

Bahrain

Artists: Mariam Haji, Waheeda Malullah, Camille Zakharia

Commissioner: Mai bint Mohammed Al Khalifa, Minister of Culture

Curator: Melissa Enders-Bhatiaa

Venue: Pavilion at Arsenale

 

Belgium

Artist: Berlinde De Bruyckere

Commissioner: Joke Schauvliege, Flemish Minister for Environment, Nature and Culture

Curator: J. M. Coetzee

Deputy Curator: Philippe Van Cauteren

Venue: Pavilion at Giardini

 

Bosnia and Herzegovina

Artist: Mladen Miljanovic

Commissioners: Sarita Vujković, Irfan Hošić

Venue: Palazzo Malipiero, San Marco

 

Brazil

Artists: Hélio Fervenza, Odires Mlászho, Lygia Clark, Max Bill, Bruno Munari

Commissioner: Luis Terepins, Fundação Bienal de São Paulo

Curator: Luis Pérez-Oramas

Deputy Curator: André Severo

Venue: Pavilion at Giardini

 

Canada

Artist: Shary Boyle

Commissioner: National Gallery of Canada / Musée des beaux-arts du Canada

Curator: Josée Drouin-Brisebois

Venue: Pavilion at Giardini

 

Central Asia

Artists: Vyacheslav Akhunov, Sergey Chutkov, Saodat Ismailova, Kamilla Kurmanbekova, Ikuru Kuwajima, Anton Rodin, Aza Shade, Erlan Tuyakov

Commissioner: HIVOS (Humanist Institute for Development Cooperation)

Deputy Commissioner: Dean Vanessa Ohlraun (Oslo National Academy of the Arts/The Academy of Fine Art)

Curators: Ayatgali Tuleubek, Tiago Bom

Scientific Committee: Susanne M. Winterling

Venue: Palazzo Malipiero, San Marco 3199-3201

 

Chile

Artist: Alfredo Jaar

Commissioner: CNCA, National Council of Culture and the Arts

Curator: Madeleine Grynsztejn

Venue: Pavilion at Arsenale

 

China

Artists: He Yunchang, Hu Yaolin, Miao Xiaochun, Shu Yong, Tong Hongsheng, Wang Qingsong, Zhang Xiaotao

Commissioner: China Arts and Entertainment Group (CAEG)

Curator: Wang Chunchen

Venue: Pavilion at Arsenale

 

Costa Rica

Artists: Priscilla Monge, Esteban Piedra, Rafael Ottón Solís, Cinthya Soto

Commissioner: Francesco Elisei

Curator: Francisco Córdoba, Museo de Arte y Diseño Contemporáneo (Fiorella Resenterra)

Venue: Ca’ Bonvicini, Santa Croce

 

Croatia

Artist: Kata Mijatovic

Commissioner/Curator: Branko Franceschi.

Venue: Sala Tiziano, Opera don Orione Artigianelli, Fondamenta delle Zattere ai Gesuati 919

 

Cuba

Artists: Liudmila and Nelson, Maria Magdalena Campos & Neil Leonard, Sandra Ramos, Glenda León, Lázaro Saavedra, Tonel, Hermann Nitsch, Gilberto Zorio, Wang Du, H.H.Lim, Pedro Costa, Rui Chafes, Francesca Leone

Commissioner: Miria Vicini

Curators: Jorge Fernández Torres, Giacomo Zaza

Venue: Museo Archeologico Nazionale di Venezia, Palazzo Reale, Piazza San Marco 17

 

Cyprus

Artists: Lia Haraki, Maria Hassabi, Phanos Kyriacou, Constantinos Taliotis, Natalie Yiaxi, Morten Norbye Halvorsen, Jason Dodge, Gabriel Lester, Dexter Sinister

Commissioner: Louli Michaelidou

Deputy Commissioners: Angela Skordi, Marika Ioannou

Curator: Raimundas Malašauskas

 

Czech Republic & Slovak Republic

Artists: Petra Feriancova, Zbynek Baladran

Commissioner: Monika Palcova

Curator: Marek Pokorny

Venue: Pavilion at Giardini

 

Denmark

Artist: Jesper Just in collaboration with Project Projects

Commissioners: The Danish Arts Council Committee for International Visual Arts: Jette Gejl Kristensen (chairman), Lise Harlev, Jesper Elg, Mads Gamdrup, Anna Krogh

Curator: Lotte S. Lederballe Pedersen

Venue: Pavilion at Giardini

 

Egypt

Artists: Mohamed Banawy, Khaled Zaki

Commissioner: Ministry of Culture

Venue: Pavilion at Giardini

 

Estonia

Artist: Dénes Farkas

Commissioner: Maria Arusoo

Curator: Adam Budak

Venue: Palazzo Malipiero, San Marco 3199, San Samuele

 

Finland

Artist: Antti Laitinen

Commissioner: Raija Koli

Curators: Marko Karo, Mika Elo, Harri Laakso

Venue: Pavilion at Giardini

 

France

Artist: Anri Sala

Commissioner: Institut français

Curator: Christine Macel

Venue: Pavilion of Germany at the Giardini

 

Georgia

Artists: Bouillon Group,Thea Djordjadze, Nikoloz Lutidze, Gela Patashuri with Ei Arakawa and Sergei Tcherepnin, Gio Sumbadze

Commissioner: Marine Mizandari, First Deputy Minister of Culture

Curator: Joanna Warsza

Venue: Pavilion at Arsenale

 

Germany

Artists: Ai Weiwei, Romuald Karmakar, Santu Mofokeng, Dayanita Singh

Commissioner/Curator: Susanne Gaensheimer

Venue: Pavilion of France at Giardini

 

Great Britain

Artist: Jeremy Deller

Commissioner: Andrea Rose

Curator: Emma Gifford-Mead

Venue: Pavilion at Giardini

 

Greece

Artist: Stefanos Tsivopoulos

Commissioner: Hellenic Ministry of Education and Religious Affairs, Culture and Sports

Curator: Syrago Tsiara

Venue: Pavilion at Giardini

 

Holy See

Artists: Lawrence Carroll, Josef Koudelka, Studio Azzurro

Curator: Antonio Paolucci

Venue: Pavilion at Arsenale

 

Hungary

Artist: Zsolt Asztalos

Commissioner: Kunstahalle (Art Hall)

Curator: Gabriella Uhl

Venue: Pavilion at Giardini

 

Iceland

Artist: Katrín Sigurðardóttir

Commissioner: Dorotheé Kirch

Curators: Mary Ceruti , Ilaria Bonacossa

Venue: Lavanderia, Palazzo Zenobio, Collegio Armeno Moorat-Raphael, Fondamenta del Soccorso, Dorsoduro 2596

 

Indonesia

Artists: Albert Yonathan Setyawan, Eko Nugroho, Entang Wiharso, Rahayu Supanggah, Sri Astari, Titarubi

Commissioner: Soedarmadji JH Damais

Deputy Commissioner: Achille Bonito Oliva

Assistant Commissioner: Mirah M. Sjarif

Curators: Carla Bianpoen, Rifky Effendy

Venue: Pavilion at Arsenale

 

Iraq

Artists: Abdul Raheem Yassir, Akeel Khreef, Ali Samiaa, Bassim Al-Shaker, Cheeman Ismaeel, Furat al Jamil, Hareth Alhomaam, Jamal Penjweny, Kadhim Nwir, WAMI (Yaseen Wami, Hashim Taeeh)

Commissioner: Tamara Chalabi (Ruya Foundation for Contemporary Culture)

Deputy Commissioner: Vittorio Urbani

Curator: Jonathan Watkins.

Venue: Ca' Dandolo, San Tomà, Venezia

 

Ireland

Artist: Richard Mosse

Commissioner, Curator: Anna O’Sullivan

Venue: Fondaco Marcello, San Marco 3415

 

Israel

Artist: Gilad Ratman

Commissioners: Arad Turgeman, Michael Gov

Curator: Sergio Edelstein

Venue: Pavilion at Giardini

 

Italy

Artists: Francesco Arena, Massimo Bartolini, Gianfranco Baruchello, Elisabetta Benassi, Flavio Favelli, Luigi Ghirri, Piero Golia, Francesca Grilli, Marcello Maloberti, Fabio Mauri, Giulio Paolini, Marco Tirelli, Luca Vitone, Sislej Xhafa

Commissioner: Maddalena Ragni

Curator: Bartolomeo Pietromarchi

Venue: Italian Pavilion, Tese delle Vergini at Arsenale

 

Ivory Coast

Artists: Frédéric Bruly Bouabré, Tamsir Dia, Jems Koko Bi, Franck Fanny

Commissioner: Paolo De Grandis

Curator: Yacouba Konaté

Venue: Spiazzi, Arsenale, Castello 3865

 

Japan

Artist: Koki Tanaka

Commissioner: The Japan Foundation

Curator: Mika Kuraya

Venue: Pavilion at Giardini

 

Kenya

Artists: Kivuthi Mbuno, Armando Tanzini, Chrispus Wangombe Wachira, Fan Bo, Luo Ling & Liu Ke, Lu Peng, Li Wei, He Weiming, Chen Wenling, Feng Zhengjie, César Meneghetti

Commissioner: Paola Poponi

Curators: Sandro Orlandi, Paola Poponi

Venue: Caserma Cornoldi, Castello 4142 and San Servolo island

 

Korea (Republic of)

Artist: Kimsooja

Commissioner/Curator: Seungduk Kim

Deputy Commissioner: Kyungyun Ho

Venue: Pavilion at Giardini

 

Kosovo

Artist: Petrit Halilaj

Commissioner: Erzen Shkololli

Curator: Kathrin Rhomberg

Venue: Pavilion at Arsenale

 

Kuwait

Artists: Sami Mohammad, Tarek Al-Ghoussein

Commissioner: Mohammed Al-Asoussi (National Council of Culture, Arts and Letters)

Curator: Ala Younis

Venue: Palazzo Michiel, Sestriere Cannaregio, Strada Nuova

 

Latin America

Istituto Italo-Latino Americano

Artists:

Marcos Agudelo, Miguel Alvear & Patricio Andrade, Susana Arwas, François Bucher, Fredi Casco, Colectivo Quintapata (Pascal Meccariello, Raquel Paiewonsky, Jorge Pineda, Belkis Ramírez), Humberto Díaz, Sonia Falcone, León & Cociña, Lucía Madriz, Jhafis Quintero, Martín Sastre, Guillermo Srodek-Hart, Juliana Stein, Simón Vega, Luca Vitone, David Zink Yi.

Harun Farocki & Antje Ehmann. In collaboration with: Cristián Silva-Avária, Anna Azevedo, Paola Barreto, Fred Benevides, Anna Bentes, Hermano Callou, Renata Catharino, Patrick Sonni Cavalier, Lucas Ferraço Nassif, Luiz Garcia, André Herique, Bruna Mastrogiovanni, Cezar Migliorin, Felipe Ribeiro, Roberto Robalinho, Bruno Vianna, Beny Wagner, Christian Jankowski

 

Commissioner: Sylvia Irrazábal

Curator: Alfons Hug

Deputy Curator: Paz Guevara

Venue: Pavilion at Arsenale

 

Latvia

Artists: Kaspars Podnieks, Krišs Salmanis

Commissioners: Zane Culkstena, Zane Onckule

Curators: Anne Barlow, Courtenay Finn, Alise Tifentale

Venue: Pavilion at Arsenale

 

Lebanon

Artist: Akram Zaatari

Commissioner: Association for the Promotion and Exhibition of the Arts in Lebanon (APEAL)

Curators: Sam Bardaouil, Till Fellrath

Venue: Pavilion at Arsenale

 

Lithuania

Artist: Gintaras Didžiapetris, Elena Narbutaite, Liudvikas Buklys, Kazys Varnelis, Vytaute Žilinskaite, Morten Norbye Halvorsen, Jason Dodge, Gabriel Lester, Dexter Sinister

Commissioners: Jonas Žokaitis, Aurime Aleksandraviciute

Curator: Raimundas Malašauskas

Venue: Palasport Arsenale, Calle San Biagio 2132, Castello

 

Luxembourg

Artist: Catherine Lorent

Commissioner: Clément Minighetti

Curator: Anna Loporcaro

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

Macedonia

Artist: Elpida Hadzi-Vasileva

Commissioner: Halide Paloshi

Curator: Ana Frangovska

Venue: Scuola dei Laneri, Santa Croce 113/A

 

Maldives

Participants: Paul Miller (aka DJ Spooky), Thierry Geoffrey (aka Colonel), Gregory Niemeyer, Stefano Cagol, Hanna Husberg, Laura McLean & Kalliopi, Tsipni-Kolaza, Khaled Ramadan, Moomin Fouad, Mohamed Ali, Sama Alshaibi, Patrizio Travagli, Achilleas Kentonis & Maria Papacaharalambous, Wooloo, Khaled Hafez in collaboration with Wael Darwesh, Ursula Biemann, Heidrun Holzfeind & Christoph Draeger, Klaus Schafler

Commissioner: Ministry of Tourism, Arts & Culture

Curators: CPS – Chamber of Public Secrets (Alfredo Cramerotti, Aida Eltorie, Khaled

Ramadan)

Deputy Curators: Maren Richter, Camilla Boemio

Venue: Gervasuti Foundation, Via Garibaldi

 

Mexico

Artist: Ariel Guzik

Commissioner: Gastón Ramírez Feltrín

Curator: Itala Schmelz

Venue: Ex Chiesa di San Lorenzo, Campo San Lorenzo

 

Montenegro

Artist: Irena Lagator Pejovic

Commissioner/Curator: Nataša Nikcevic

Venue: Palazzo Malipiero, San Marco 3078-3079/A, Ramo Malipiero Venezia – Ground Floor

 

The Netherlands

Artist: Mark Manders

Commissioner: Mondriaan Fund

Curator: Lorenzo Benedetti

Venue: Pavilion at Giardini

 

New Zealand

Artist: Bill Culbert

Commissioner: Jenny Harper

Deputy Commissioner: Heather Galbraith

Curator: Justin Paton

Venue: Santa Maria della Pietà, Calle della Pietà, Castello

 

Nordic Pavilion (Finland, Norway)

 

Finland:

Artist: Terike Haapoja

Commissioner: Raija Koli

Curators: Marko Karo, Mika Elo, Harri Laakso

Venue: Pavilion at Giardini

 

Norway:

Artists: Edvard Munch, Lene Berg

Commissioner: Office for Contemporary Art Norway (OCA)

Curators: Marta Kuzma, Pablo Lafuente, Angela Vettese

Venue: Galleria di Piazza San Marco, Fondazione Bevilacqua La Masa

 

Paraguay

Artists: Pedro Barrail, Felix Toranzos, Diana Rossi, Daniel Milessi

Commissioner: Elisa Victoria Aquino Laterza

Deputy Commissioner: Nori Vaccari Starck

Curator: Osvaldo González Real

Venue: Palazzo Carminati, Santa Croce 1882

 

Poland

Artist: Konrad Smolenski

Commissioner: Hanna Wróblewska

Curators: Agnieszka Pindera, Daniel Muzyczuk

Venue: Pavilion at Giardini

 

Portugal

Artist: Joana Vasconcelos

Commissioner: Direção-Geral das Artes/Secretário de Estado da Cultura, Governo de Portugal

Curator: Miguel Amado

Venue: Riva dei Partigiani

 

Romania

Artists: Maria Alexandra Pirici, Manuel Pelmus

Commissioner: Monica Morariu

Deputy Commissioner: Alexandru Damian

Curator: Raluca Voinea

Venue: Pavilion at Giardini

 

Artists: Anca Mihulet, Apparatus 22 (Dragos Olea, Maria Farcas,Erika Olea), Irina Botea, Nicu Ilfoveanu, Karolina Bregula, Adi Matei, Olivia Mihaltianu, Sebastian Moldovan

Commissioner: Monica Morariu

Deputy Commissioner: Alexandru Damian

Curator: Anca Mihulet

Venue: Nuova Galleria dell'Istituto Romeno di Venezia, Palazzo Correr, Campo Santa Fosca, Cannaregio 2214

 

Russia

Artist: Vadim Zakharov

Commissioner: Stella Kasaeva

Curator: Udo Kittelmann

Venue: Pavilion at Giardini

 

Serbia

Artists: Vladimir Peric, Miloš Tomic

Commissioner: Maja Ciric

Venue: Pavilion at Giardini

 

Singapore

Cancelled the participation

 

Slovenia

Artist: Jasmina Cibic

Commissioner: Blaž Peršin

Curator: Tevž Logar

Venue: Galleria A+A, San Marco 3073

 

South Africa

Contemporary South African Art and the Archive

Commissioner: Saul Molobi

Curator: Brenton Maart

Venue: Pavilion at Arsenale

 

Spain

Artist: Lara Almarcegui

Commissioner/Curator: Octavio Zaya

Venue: Pavilion at Giardini

 

Switzerland

Artist: Valentin Carron

Commissioners: Pro Helvetia - Sandi Paucic and Marianne Burki

Deputy Commissioner: Pro Helvetia - Rachele Giudici Legittimo

Curator: Giovanni Carmine

Venue: Pavilion at Giardini

 

Syrian Arab Republic

Artists: Giorgio De Chirico, Miro George, Makhowl Moffak, Al Samman Nabil, Echtai Shaffik, Giulio Durini, Dario Arcidiacono, Massimiliano Alioto, Felipe Cardena, Roberto Paolini, Concetto Pozzati, Sergio Lombardo, Camilla Ancilotto, Lucio Micheletti, Lidia Bachis, Cracking Art Group, Hannu Palosuo

Commissioner: Christian Maretti

Curator: Duccio Trombadori

Venue: Isola di San Servolo

 

Taiwan

Artists: Bernd Behr, Chia-Wei Hsu, Kateřina Šedá + BATEŽO MIKILU

Curator: Esther Lu

Organizer: Taipei Fine Arts Museum

Venue: Palazzo delle Prigioni, Castello 4209, San Marco

 

Thailand

Artists: Wasinburee Supanichvoraparch, Arin Rungjang

Commissioner: Office of Contemporary Art and Culture, Ministry of Culture

Curators: Penwadee Nophaket Manont, Worathep Akkabootara

Venue: Santa Croce 556

 

Turkey

Artist: Ali Kazma

Commissioner: Istanbul Foundation for Culture and Arts

Curator: Emre Baykal

Venue: Pavilion at Arsenale

 

Tuvalu

Artist: Vincent J.F.Huang

Commissioners: Apisai Ielemia, Minister of Foreign Affair, Trade, Tourism, Environment & Labour; Tapugao Falefou, Permanent Secretary of Foreign Affairs, Tourism, Environment & Labour

Curators: An-Yi Pan, Szu Hsien Li, Shu Ping Shih

Venue: Forte Marghera, via Forte Marghera, 30

 

Ukraine

Artists: Ridnyi Mykola, Zinkovskyi Hamlet, Kadyrova Zhanna

Commissioner: Victor Sydorenko

Curators: Soloviov Oleksandr, Burlaka Victoria

Venue: Palazzo Loredan, Istituto Veneto di Scienze, Lettere ed Arti, Campo Santo Stefano

 

United Arab Emirates

Artist: Mohammed Kazem

Commissioner: Dr. Lamees Hamdan

Curator: Reem Fadda

Venue: Pavilion at Arsenale, Sale d'Armi

 

Uruguay

Artist: Wifredo Díaz Valdéz

Commissioner: Ricardo Pascale

Curators: Carlos Capelán, Verónica Cordeiro

Venue: Pavilion at Giardini

 

USA

Artist: Sarah Sze

Commissioners/Curators: Carey Lovelace, Holly Block

Venue: Pavilion at Giardini

 

Venezuela

Colectivo de Artistas Urbanos Venezolanos

Commissioner: Edgar Ernesto González

Curator: Juan Calzadilla

Venue: Pavilion at Giardini

 

Zimbabwe

Artists: Portia Zvavahera, Michele Mathison, Rashid Jogee, Voti Thebe, Virginia Chihota

Commissioner: Doreen Sibanda

Curator: Raphael Chikukwa

Venue: Santa Maria della Pietà, Calle della Pietà, Castello 3701

 

---

  

 

The Mobile Emergency Room is a project by Thierry Geoffroy/Colonel, a participating artist of the Maldives Pavilion working with art formats developed around the notion of emergency.

 

www.emergencyrooms.org

 

Emergency Room is a format providing space for artists to engage in urgent debates, address societal dysfunctions and express emergencies in the now, today, before it is too late. Geoffroy’s approach allows immediate artistic intervention and displaces the contemporary to the status of delayed comment on yesterday’s world.

Taking as point of departure climate change and the Maldives, Geoffroy developed a scenario of disappearance and translated actual emergencies and hospitality needs into artistic interventions. In this context he activated his penetration format in order to transform “rigid exhibition spaces” into “elastic and generous exhibition spaces”.

An intervention facilitated by curator Christine Eyene, the Mobile Emergency Room was set up at the Zimbabwe Pavilion during the opening week of the biennale with the hospitality of commissioner Doreen Sibanda and curator Raphael Chikukwa. The first pieces presented in this room consisted in Geoffroy’s tent and an installation by Polish artist Christian Costa. Since then it has been animated online and has extended from being a space for artists expressing emergencies about climate change, to encompassing various emergency topics.

From 24 to 28 August, Geoffroy was in Venice collaborating with Danish artists Nadia Plesner, Mads Vind Ludvigsen, who created new work everyday, raising various emergencies and concerns, with a daily change of exhibition (“passage”) at 3.00 pm. For his last day in Venice, Geoffroy addressed the Syrian situation.

 

The work produced during this intervention is displayed until 30 September. The presentation is based on Geoffroy's concept of "Delay Museum" where art created for past emergencies is exhibited, while new work enters the Mobile Emergency Room.

 

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the Emergency Room Mobile at the Zimbabwe pavilion / Venice Biennale has now been completed with some work from the The Delay Museum ,Please visit the pavilion when you go the Venice Biennale this is part of the PENETRATIONS formats ( the Zimbabwe pavilion gave hopsitality for a period of several monthes ) the displayed art works in the Delay Museum are still "boiling " as they are from last week . ( Nadia Plesner / Mads Vind Ludvigsen , COLONEL ) ( this project is a convergence with BIENNALIST / Emergency Room ) more on Christine Eyene blog as she facilated and work within ....This penetration was in connection with my participation in the Maldives pavilion " CAN A NATION WELCOME ANOTHER NATION ?"CAN EMERGENCIES BE RANKED " .Thank you also for the work by David Marin , @Guillaume Dimanche and Christian Costa

venice-biennale-biennalists.blogspot.dk/2013/09/recents-w...

 

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VENICE BIENNALE / VENEZIA BIENNIAL 2013 : BIENNALIST

 

www.emergencyrooms.org/biennalist.html

 

Biennalist is an Art Format by Thierry Geoffroy / Colonel debating with artistic tools on Biennales and other cultural managed events . Often those events promote them selves with thematics and press releases faking their aim . Biennalist take the thematics of the Biennales very seriously , and test their pertinance . Artists have questioned for decade the canvas , the pigment , the museum ... since 1989 we question the Biennales .Often Biennalist converge with Emergency Room providing a burning content that cannot wait ( today before it is too late )

 

please contact before using the images : Thierry Geoffroy / Colonel 1@colonel.dk

www.colonel.dk

 

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Countries( nations ) that participate at the Venice Biennale 55 th ( 2013 Biennale di Venezia ) in Italy ( at Giardini or Arsenale or ? ) , Encyclopedic Palace is curated by Massimiliano Gioni

 

Albania, Andorra, Argentina, Australia, Austria, Azerbaijan, Bangladesh, Belarus, Belgium, Brazil, Bulgaria,

Costa Rica, Croatia, Cuba, Cyprus, Czech , Slovenia, South Africa, Spain, Canada, Chile, China, Congo,

Slovak Republic, Egypt, Estonia, Finland, France, Georgia, Germany, Greece, Haiti, Hungary, Iceland, India, Iran, Iraq, Ireland, Israel, Italy, Japan, Korea, Latvia, Lithuania, Luxembourg, Macedonia,

Mexico, Moldova, Montenegro, Netherlands, New Zealand, Norway, Poland, Portugal, Romania, Russia, San Marino, Saudi Arabia, Serbia, Singapore

Sweden, Switzerland, Syrian Arab Republic, Thailand, Turkey, Ukraine, United Arab Emirates, United Kingdom, United States of America, Uruguay, Venezuela, Zimbabwe

the Bahamas, the Kingdom of Bahrain, the Republic of Kosovo, Kuwait, the Maldives, Côte d'Ivoire, Nigeria and Paraguay

 

Eight countries will also participate for the first time in next year's biennale: the Bahamas, the Kingdom of Bahrain, the Republic of Kosovo, Kuwait, the Maldives, Côte d'Ivoire, Nigeria and Paraguay. In 2011, 89 international pavilions, the most ever, were accessible in the Giardini and across the city.

 

please contact before using the images : Thierry Geoffroy / Colonel 1@colonel.dk

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lists of artists participating at the Venice Biennale

 

Hilma af Klint, Victor Alimpiev, Ellen Altfest, Paweł Althamer, Levi Fisher Ames, Yuri Ancarani, Carl Andre, Uri Aran, Yüksel Arslan, Ed Atkins, Marino Auriti, Enrico Baj, Mirosław Bałka, Phyllida Barlow, Morton Bartlett, Gianfranco Baruchello, Hans Bellmer, Neïl Beloufa, Graphic Works of Southeast Asia and Melanesia, Hugo A. Bernatzik Collection, Ștefan Bertalan, Rossella Biscotti, Arthur Bispo do Rosário, John Bock, Frédéric Bruly Bouabré, Geta Brătescu, KP Brehmer, James Lee Byars, Roger Caillois, Varda Caivano, Vlassis Caniaris, James Castle, Alice Channer, George Condo, Aleister Crowley & Frieda Harris, Robert Crumb, Roberto Cuoghi, Enrico David, Tacita Dean, John De Andrea, Thierry De Cordier, Jos De Gruyter e Harald Thys, Walter De Maria, Simon Denny, Trisha Donnelly, Jimmie Durham, Harun Farocki, Peter Fischli & David Weiss, Linda Fregni Nagler, Peter Fritz, Aurélien Froment, Phyllis Galembo, Norbert Ghisoland, Yervant Gianikian & Angela Ricci Lucchi, Domenico Gnoli, Robert Gober, Tamar Guimarães and Kasper Akhøj, Guo Fengyi, João Maria Gusmão & Pedro Paiva, Wade Guyton, Haitian Vodou Flags, Duane Hanson, Sharon Hayes, Camille Henrot, Daniel Hesidence, Roger Hiorns, Channa Horwitz, Jessica Jackson Hutchins, René Iché, Hans Josephsoh, Kan Xuan, Bouchra Khalili, Ragnar Kjartansson, Eva Kotátková, Evgenij Kozlov, Emma Kunz, Maria Lassnig, Mark Leckey, Augustin Lesage, Lin Xue, Herbert List, José Antonio Suárez Londoño, Sarah Lucas, Helen Marten, Paul McCarthy, Steve McQueen, Prabhavathi Meppayil, Marisa Merz, Pierre Molinier, Matthew Monahan, Laurent Montaron, Melvin Moti, Matt Mullican, Ron Nagle, Bruce Nauman, Albert Oehlen, Shinro Ohtake, J.D. ‘Okhai Ojeikere, Henrik Olesen, John Outterbridg, Paño Drawings, Marco Paolini, Diego Perrone, Walter Pichler, Otto Piene, Eliot Porter, Imran Qureshi, Carol Rama, Charles Ray, James Richards, Achilles G. Rizzoli, Pamela Rosenkranz, Dieter Roth, Viviane Sassen, Shinichi Sawada, Hans Schärer, Karl Schenker, Michael Schmidt, Jean-Frédéric Schnyder, Friedrich Schröder-Sonnenstern, Tino Sehgal, Richard Serra, Shaker Gift Drawings, Jim Shaw, Cindy Sherman, Laurie Simmons e Allan McCollum, Drossos P. Skyllas, Harry Smith, Xul Solar, Christiana Soulou, Eduard Spelterini, Rudolf Steiner, Hito Steyerl, Papa Ibra Tall, Dorothea Tanning, Anonymous Tantric Paintings, Ryan Trecartin, Rosemarie Trockel, Andra Ursuta, Patrick Van Caeckenbergh, Stan VanDerBeek, Erik van Lieshout, Danh Vo, Eugene Von Bruenchenhein, Günter Weseler, Jack Whitten, Cathy Wilkes, Christopher Williams, Lynette Yiadom-Boakye, Kohei YoshiyUKi, Sergey Zarva, Anna Zemánková, Jakub Julian Ziółkowski ,Artur Żmijewski.

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other pavilions at Venice Biennale

 

Andorra

Artists: Javier Balmaseda, Samantha Bosque, Fiona Morrison

Commissioner: Henry Périer

Deputy Commissioners: Francesc Rodríguez, Ermengol Puig, Ruth Casabella

Curators: Josep M. Ubach, Paolo De Grandis

Venue: Arsenale di Venezia, Nappa 90

 

Angola

Artist: Edson Chagas

Commissioner: Ministry of Culture

Curators: Beyond Entropy (Paula Nascimento, Stefano Rabolli Pansera), Jorge Gumbe, Feliciano dos Santos

Venue: Palazzo Cini, San Vio, Dorsoduro 864

 

Argentina

Artist: Nicola Costantino

Commissioner: Magdalena Faillace

Curator: Fernando Farina

Venue: Pavilion at Arsenale

 

Armenia

Artist: Ararat Sarkissian

Commissioner: Ministry of Culture

Curator: Arman Grogoryan

Venue: Isola di San Lazzaro degli Armeni, everyday from 2:30 p.m. to 5:30 p.m.

 

Australia

Artist: Simryn Gill

Commissioner: Simon Mordant

Deputy Commissioner: Penelope Seidler

Curator: Catherine de Zegher

Venue: Pavilion at Giardini

 

Austria

Artist: Mathias Poledna

Commissioner/Curator: Jasper Sharp

Venue: Pavilion at Giardini

 

Azerbaijan

Artists: Rashad Alakbarov, Sanan Aleskerov, Chingiz Babayev, Butunay Hagverdiyev, Fakhriyya Mammadova, Farid Rasulov

Commissioner: Heydar Aliyev Foundation

Curator: Hervé Mikaeloff

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

Bahamas

Artist: Tavares Strachan

Commissioner: Nalini Bethel, Ministry of Tourism

Curators: Jean Crutchfield, Robert Hobbs

Deputy Curator: Stamatina Gregory

Venue: Arsenale, Tese Cinquecentesche

 

Bangladesh

Chhakka Artists’ Group: Mokhlesur Rahman, Mahbub Zamal, A. K. M. Zahidul Mustafa, Ashok Karmaker, Lala Rukh Selim, Uttam Kumar Karmaker. Dhali Al Mamoon, Yasmin Jahan Nupur, Gavin Rain, Gianfranco Meggiato, Charupit School

Commissioner/Curator: Francesco Elisei.

Curator: Fabio Anselmi.

Venue: Officina delle Zattere, Dorsoduro 947

 

Bahrain

Artists: Mariam Haji, Waheeda Malullah, Camille Zakharia

Commissioner: Mai bint Mohammed Al Khalifa, Minister of Culture

Curator: Melissa Enders-Bhatiaa

Venue: Pavilion at Arsenale

 

Belgium

Artist: Berlinde De Bruyckere

Commissioner: Joke Schauvliege, Flemish Minister for Environment, Nature and Culture

Curator: J. M. Coetzee

Deputy Curator: Philippe Van Cauteren

Venue: Pavilion at Giardini

 

Bosnia and Herzegovina

Artist: Mladen Miljanovic

Commissioners: Sarita Vujković, Irfan Hošić

Venue: Palazzo Malipiero, San Marco

 

Brazil

Artists: Hélio Fervenza, Odires Mlászho, Lygia Clark, Max Bill, Bruno Munari

Commissioner: Luis Terepins, Fundação Bienal de São Paulo

Curator: Luis Pérez-Oramas

Deputy Curator: André Severo

Venue: Pavilion at Giardini

 

Canada

Artist: Shary Boyle

Commissioner: National Gallery of Canada / Musée des beaux-arts du Canada

Curator: Josée Drouin-Brisebois

Venue: Pavilion at Giardini

 

Central Asia

Artists: Vyacheslav Akhunov, Sergey Chutkov, Saodat Ismailova, Kamilla Kurmanbekova, Ikuru Kuwajima, Anton Rodin, Aza Shade, Erlan Tuyakov

Commissioner: HIVOS (Humanist Institute for Development Cooperation)

Deputy Commissioner: Dean Vanessa Ohlraun (Oslo National Academy of the Arts/The Academy of Fine Art)

Curators: Ayatgali Tuleubek, Tiago Bom

Scientific Committee: Susanne M. Winterling

Venue: Palazzo Malipiero, San Marco 3199-3201

 

Chile

Artist: Alfredo Jaar

Commissioner: CNCA, National Council of Culture and the Arts

Curator: Madeleine Grynsztejn

Venue: Pavilion at Arsenale

 

China

Artists: He Yunchang, Hu Yaolin, Miao Xiaochun, Shu Yong, Tong Hongsheng, Wang Qingsong, Zhang Xiaotao

Commissioner: China Arts and Entertainment Group (CAEG)

Curator: Wang Chunchen

Venue: Pavilion at Arsenale

 

Costa Rica

Artists: Priscilla Monge, Esteban Piedra, Rafael Ottón Solís, Cinthya Soto

Commissioner: Francesco Elisei

Curator: Francisco Córdoba, Museo de Arte y Diseño Contemporáneo (Fiorella Resenterra)

Venue: Ca’ Bonvicini, Santa Croce

 

Croatia

Artist: Kata Mijatovic

Commissioner/Curator: Branko Franceschi.

Venue: Sala Tiziano, Opera don Orione Artigianelli, Fondamenta delle Zattere ai Gesuati 919

 

Cuba

Artists: Liudmila and Nelson, Maria Magdalena Campos & Neil Leonard, Sandra Ramos, Glenda León, Lázaro Saavedra, Tonel, Hermann Nitsch, Gilberto Zorio, Wang Du, H.H.Lim, Pedro Costa, Rui Chafes, Francesca Leone

Commissioner: Miria Vicini

Curators: Jorge Fernández Torres, Giacomo Zaza

Venue: Museo Archeologico Nazionale di Venezia, Palazzo Reale, Piazza San Marco 17

 

Cyprus

Artists: Lia Haraki, Maria Hassabi, Phanos Kyriacou, Constantinos Taliotis, Natalie Yiaxi, Morten Norbye Halvorsen, Jason Dodge, Gabriel Lester, Dexter Sinister

Commissioner: Louli Michaelidou

Deputy Commissioners: Angela Skordi, Marika Ioannou

Curator: Raimundas Malašauskas

 

Czech Republic & Slovak Republic

Artists: Petra Feriancova, Zbynek Baladran

Commissioner: Monika Palcova

Curator: Marek Pokorny

Venue: Pavilion at Giardini

 

Denmark

Artist: Jesper Just in collaboration with Project Projects

Commissioners: The Danish Arts Council Committee for International Visual Arts: Jette Gejl Kristensen (chairman), Lise Harlev, Jesper Elg, Mads Gamdrup, Anna Krogh

Curator: Lotte S. Lederballe Pedersen

Venue: Pavilion at Giardini

 

Egypt

Artists: Mohamed Banawy, Khaled Zaki

Commissioner: Ministry of Culture

Venue: Pavilion at Giardini

 

Estonia

Artist: Dénes Farkas

Commissioner: Maria Arusoo

Curator: Adam Budak

Venue: Palazzo Malipiero, San Marco 3199, San Samuele

 

Finland

Artist: Antti Laitinen

Commissioner: Raija Koli

Curators: Marko Karo, Mika Elo, Harri Laakso

Venue: Pavilion at Giardini

 

France

Artist: Anri Sala

Commissioner: Institut français

Curator: Christine Macel

Venue: Pavilion of Germany at the Giardini

 

Georgia

Artists: Bouillon Group,Thea Djordjadze, Nikoloz Lutidze, Gela Patashuri with Ei Arakawa and Sergei Tcherepnin, Gio Sumbadze

Commissioner: Marine Mizandari, First Deputy Minister of Culture

Curator: Joanna Warsza

Venue: Pavilion at Arsenale

 

Germany

Artists: Ai Weiwei, Romuald Karmakar, Santu Mofokeng, Dayanita Singh

Commissioner/Curator: Susanne Gaensheimer

Venue: Pavilion of France at Giardini

 

Great Britain

Artist: Jeremy Deller

Commissioner: Andrea Rose

Curator: Emma Gifford-Mead

Venue: Pavilion at Giardini

 

Greece

Artist: Stefanos Tsivopoulos

Commissioner: Hellenic Ministry of Education and Religious Affairs, Culture and Sports

Curator: Syrago Tsiara

Venue: Pavilion at Giardini

 

Holy See

Artists: Lawrence Carroll, Josef Koudelka, Studio Azzurro

Curator: Antonio Paolucci

Venue: Pavilion at Arsenale

 

Hungary

Artist: Zsolt Asztalos

Commissioner: Kunstahalle (Art Hall)

Curator: Gabriella Uhl

Venue: Pavilion at Giardini

 

Iceland

Artist: Katrín Sigurðardóttir

Commissioner: Dorotheé Kirch

Curators: Mary Ceruti , Ilaria Bonacossa

Venue: Lavanderia, Palazzo Zenobio, Collegio Armeno Moorat-Raphael, Fondamenta del Soccorso, Dorsoduro 2596

 

Indonesia

Artists: Albert Yonathan Setyawan, Eko Nugroho, Entang Wiharso, Rahayu Supanggah, Sri Astari, Titarubi

Commissioner: Soedarmadji JH Damais

Deputy Commissioner: Achille Bonito Oliva

Assistant Commissioner: Mirah M. Sjarif

Curators: Carla Bianpoen, Rifky Effendy

Venue: Pavilion at Arsenale

 

Iraq

Artists: Abdul Raheem Yassir, Akeel Khreef, Ali Samiaa, Bassim Al-Shaker, Cheeman Ismaeel, Furat al Jamil, Hareth Alhomaam, Jamal Penjweny, Kadhim Nwir, WAMI (Yaseen Wami, Hashim Taeeh)

Commissioner: Tamara Chalabi (Ruya Foundation for Contemporary Culture)

Deputy Commissioner: Vittorio Urbani

Curator: Jonathan Watkins.

Venue: Ca' Dandolo, San Tomà, Venezia

 

Ireland

Artist: Richard Mosse

Commissioner, Curator: Anna O’Sullivan

Venue: Fondaco Marcello, San Marco 3415

 

Israel

Artist: Gilad Ratman

Commissioners: Arad Turgeman, Michael Gov

Curator: Sergio Edelstein

Venue: Pavilion at Giardini

 

Italy

Artists: Francesco Arena, Massimo Bartolini, Gianfranco Baruchello, Elisabetta Benassi, Flavio Favelli, Luigi Ghirri, Piero Golia, Francesca Grilli, Marcello Maloberti, Fabio Mauri, Giulio Paolini, Marco Tirelli, Luca Vitone, Sislej Xhafa

Commissioner: Maddalena Ragni

Curator: Bartolomeo Pietromarchi

Venue: Italian Pavilion, Tese delle Vergini at Arsenale

 

Ivory Coast

Artists: Frédéric Bruly Bouabré, Tamsir Dia, Jems Koko Bi, Franck Fanny

Commissioner: Paolo De Grandis

Curator: Yacouba Konaté

Venue: Spiazzi, Arsenale, Castello 3865

 

Japan

Artist: Koki Tanaka

Commissioner: The Japan Foundation

Curator: Mika Kuraya

Venue: Pavilion at Giardini

 

Kenya

Artists: Kivuthi Mbuno, Armando Tanzini, Chrispus Wangombe Wachira, Fan Bo, Luo Ling & Liu Ke, Lu Peng, Li Wei, He Weiming, Chen Wenling, Feng Zhengjie, César Meneghetti

Commissioner: Paola Poponi

Curators: Sandro Orlandi, Paola Poponi

Venue: Caserma Cornoldi, Castello 4142 and San Servolo island

 

Korea (Republic of)

Artist: Kimsooja

Commissioner/Curator: Seungduk Kim

Deputy Commissioner: Kyungyun Ho

Venue: Pavilion at Giardini

 

Kosovo

Artist: Petrit Halilaj

Commissioner: Erzen Shkololli

Curator: Kathrin Rhomberg

Venue: Pavilion at Arsenale

 

Kuwait

Artists: Sami Mohammad, Tarek Al-Ghoussein

Commissioner: Mohammed Al-Asoussi (National Council of Culture, Arts and Letters)

Curator: Ala Younis

Venue: Palazzo Michiel, Sestriere Cannaregio, Strada Nuova

 

Latin America

Istituto Italo-Latino Americano

Artists:

Marcos Agudelo, Miguel Alvear & Patricio Andrade, Susana Arwas, François Bucher, Fredi Casco, Colectivo Quintapata (Pascal Meccariello, Raquel Paiewonsky, Jorge Pineda, Belkis Ramírez), Humberto Díaz, Sonia Falcone, León & Cociña, Lucía Madriz, Jhafis Quintero, Martín Sastre, Guillermo Srodek-Hart, Juliana Stein, Simón Vega, Luca Vitone, David Zink Yi.

Harun Farocki & Antje Ehmann. In collaboration with: Cristián Silva-Avária, Anna Azevedo, Paola Barreto, Fred Benevides, Anna Bentes, Hermano Callou, Renata Catharino, Patrick Sonni Cavalier, Lucas Ferraço Nassif, Luiz Garcia, André Herique, Bruna Mastrogiovanni, Cezar Migliorin, Felipe Ribeiro, Roberto Robalinho, Bruno Vianna, Beny Wagner, Christian Jankowski

 

Commissioner: Sylvia Irrazábal

Curator: Alfons Hug

Deputy Curator: Paz Guevara

Venue: Pavilion at Arsenale

 

Latvia

Artists: Kaspars Podnieks, Krišs Salmanis

Commissioners: Zane Culkstena, Zane Onckule

Curators: Anne Barlow, Courtenay Finn, Alise Tifentale

Venue: Pavilion at Arsenale

 

Lebanon

Artist: Akram Zaatari

Commissioner: Association for the Promotion and Exhibition of the Arts in Lebanon (APEAL)

Curators: Sam Bardaouil, Till Fellrath

Venue: Pavilion at Arsenale

 

Lithuania

Artist: Gintaras Didžiapetris, Elena Narbutaite, Liudvikas Buklys, Kazys Varnelis, Vytaute Žilinskaite, Morten Norbye Halvorsen, Jason Dodge, Gabriel Lester, Dexter Sinister

Commissioners: Jonas Žokaitis, Aurime Aleksandraviciute

Curator: Raimundas Malašauskas

Venue: Palasport Arsenale, Calle San Biagio 2132, Castello

 

Luxembourg

Artist: Catherine Lorent

Commissioner: Clément Minighetti

Curator: Anna Loporcaro

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

Macedonia

Artist: Elpida Hadzi-Vasileva

Commissioner: Halide Paloshi

Curator: Ana Frangovska

Venue: Scuola dei Laneri, Santa Croce 113/A

 

Maldives

Participants: Paul Miller (aka DJ Spooky), Thierry Geoffrey (aka Colonel), Gregory Niemeyer, Stefano Cagol, Hanna Husberg, Laura McLean & Kalliopi, Tsipni-Kolaza, Khaled Ramadan, Moomin Fouad, Mohamed Ali, Sama Alshaibi, Patrizio Travagli, Achilleas Kentonis & Maria Papacaharalambous, Wooloo, Khaled Hafez in collaboration with Wael Darwesh, Ursula Biemann, Heidrun Holzfeind & Christoph Draeger, Klaus Schafler

Commissioner: Ministry of Tourism, Arts & Culture

Curators: CPS – Chamber of Public Secrets (Alfredo Cramerotti, Aida Eltorie, Khaled

Ramadan)

Deputy Curators: Maren Richter, Camilla Boemio

Venue: Gervasuti Foundation, Via Garibaldi

 

Mexico

Artist: Ariel Guzik

Commissioner: Gastón Ramírez Feltrín

Curator: Itala Schmelz

Venue: Ex Chiesa di San Lorenzo, Campo San Lorenzo

 

Montenegro

Artist: Irena Lagator Pejovic

Commissioner/Curator: Nataša Nikcevic

Venue: Palazzo Malipiero, San Marco 3078-3079/A, Ramo Malipiero Venezia – Ground Floor

 

The Netherlands

Artist: Mark Manders

Commissioner: Mondriaan Fund

Curator: Lorenzo Benedetti

Venue: Pavilion at Giardini

 

New Zealand

Artist: Bill Culbert

Commissioner: Jenny Harper

Deputy Commissioner: Heather Galbraith

Curator: Justin Paton

Venue: Santa Maria della Pietà, Calle della Pietà, Castello

 

Nordic Pavilion (Finland, Norway)

 

Finland:

Artist: Terike Haapoja

Commissioner: Raija Koli

Curators: Marko Karo, Mika Elo, Harri Laakso

Venue: Pavilion at Giardini

 

Norway:

Artists: Edvard Munch, Lene Berg

Commissioner: Office for Contemporary Art Norway (OCA)

Curators: Marta Kuzma, Pablo Lafuente, Angela Vettese

Venue: Galleria di Piazza San Marco, Fondazione Bevilacqua La Masa

 

Paraguay

Artists: Pedro Barrail, Felix Toranzos, Diana Rossi, Daniel Milessi

Commissioner: Elisa Victoria Aquino Laterza

Deputy Commissioner: Nori Vaccari Starck

Curator: Osvaldo González Real

Venue: Palazzo Carminati, Santa Croce 1882

 

Poland

Artist: Konrad Smolenski

Commissioner: Hanna Wróblewska

Curators: Agnieszka Pindera, Daniel Muzyczuk

Venue: Pavilion at Giardini

 

Portugal

Artist: Joana Vasconcelos

Commissioner: Direção-Geral das Artes/Secretário de Estado da Cultura, Governo de Portugal

Curator: Miguel Amado

Venue: Riva dei Partigiani

 

Romania

Artists: Maria Alexandra Pirici, Manuel Pelmus

Commissioner: Monica Morariu

Deputy Commissioner: Alexandru Damian

Curator: Raluca Voinea

Venue: Pavilion at Giardini

 

Artists: Anca Mihulet, Apparatus 22 (Dragos Olea, Maria Farcas,Erika Olea), Irina Botea, Nicu Ilfoveanu, Karolina Bregula, Adi Matei, Olivia Mihaltianu, Sebastian Moldovan

Commissioner: Monica Morariu

Deputy Commissioner: Alexandru Damian

Curator: Anca Mihulet

Venue: Nuova Galleria dell'Istituto Romeno di Venezia, Palazzo Correr, Campo Santa Fosca, Cannaregio 2214

 

Russia

Artist: Vadim Zakharov

Commissioner: Stella Kasaeva

Curator: Udo Kittelmann

Venue: Pavilion at Giardini

 

Serbia

Artists: Vladimir Peric, Miloš Tomic

Commissioner: Maja Ciric

Venue: Pavilion at Giardini

 

Singapore

Cancelled the participation

 

Slovenia

Artist: Jasmina Cibic

Commissioner: Blaž Peršin

Curator: Tevž Logar

Venue: Galleria A+A, San Marco 3073

 

South Africa

Contemporary South African Art and the Archive

Commissioner: Saul Molobi

Curator: Brenton Maart

Venue: Pavilion at Arsenale

 

Spain

Artist: Lara Almarcegui

Commissioner/Curator: Octavio Zaya

Venue: Pavilion at Giardini

 

Switzerland

Artist: Valentin Carron

Commissioners: Pro Helvetia - Sandi Paucic and Marianne Burki

Deputy Commissioner: Pro Helvetia - Rachele Giudici Legittimo

Curator: Giovanni Carmine

Venue: Pavilion at Giardini

 

Syrian Arab Republic

Artists: Giorgio De Chirico, Miro George, Makhowl Moffak, Al Samman Nabil, Echtai Shaffik, Giulio Durini, Dario Arcidiacono, Massimiliano Alioto, Felipe Cardena, Roberto Paolini, Concetto Pozzati, Sergio Lombardo, Camilla Ancilotto, Lucio Micheletti, Lidia Bachis, Cracking Art Group, Hannu Palosuo

Commissioner: Christian Maretti

Curator: Duccio Trombadori

Venue: Isola di San Servolo

 

Taiwan

Artists: Bernd Behr, Chia-Wei Hsu, Kateřina Šedá + BATEŽO MIKILU

Curator: Esther Lu

Organizer: Taipei Fine Arts Museum

Venue: Palazzo delle Prigioni, Castello 4209, San Marco

 

Thailand

Artists: Wasinburee Supanichvoraparch, Arin Rungjang

Commissioner: Office of Contemporary Art and Culture, Ministry of Culture

Curators: Penwadee Nophaket Manont, Worathep Akkabootara

Venue: Santa Croce 556

 

Turkey

Artist: Ali Kazma

Commissioner: Istanbul Foundation for Culture and Arts

Curator: Emre Baykal

Venue: Pavilion at Arsenale

 

Tuvalu

Artist: Vincent J.F.Huang

Commissioners: Apisai Ielemia, Minister of Foreign Affair, Trade, Tourism, Environment & Labour; Tapugao Falefou, Permanent Secretary of Foreign Affairs, Tourism, Environment & Labour

Curators: An-Yi Pan, Szu Hsien Li, Shu Ping Shih

Venue: Forte Marghera, via Forte Marghera, 30

 

Ukraine

Artists: Ridnyi Mykola, Zinkovskyi Hamlet, Kadyrova Zhanna

Commissioner: Victor Sydorenko

Curators: Soloviov Oleksandr, Burlaka Victoria

Venue: Palazzo Loredan, Istituto Veneto di Scienze, Lettere ed Arti, Campo Santo Stefano

 

United Arab Emirates

Artist: Mohammed Kazem

Commissioner: Dr. Lamees Hamdan

Curator: Reem Fadda

Venue: Pavilion at Arsenale, Sale d'Armi

 

Uruguay

Artist: Wifredo Díaz Valdéz

Commissioner: Ricardo Pascale

Curators: Carlos Capelán, Verónica Cordeiro

Venue: Pavilion at Giardini

 

USA

Artist: Sarah Sze

Commissioners/Curators: Carey Lovelace, Holly Block

Venue: Pavilion at Giardini

 

Venezuela

Colectivo de Artistas Urbanos Venezolanos

Commissioner: Edgar Ernesto González

Curator: Juan Calzadilla

Venue: Pavilion at Giardini

 

Zimbabwe

Artists: Portia Zvavahera, Michele Mathison, Rashid Jogee, Voti Thebe, Virginia Chihota

Commissioner: Doreen Sibanda

Curator: Raphael Chikukwa

Venue: Santa Maria della Pietà, Calle della Pietà, Castello 3701

 

---

  

Yashica Electro 35

Kodak colorplus 200 @200

Rodinal

20 Celsius

15 minutes

1:50

Film exposed Jan. 2012, develop April 2016

Developed using darktable 2.6.2

Still from moving image develop - cyanotype solution exposing in real-time

Developed using darktable 3.8.0

final rinse 25 feet of hand developed 16mm / Bolex double 8mm Kodak 100D 7285 Motion Picture Film as loose coil

~3 minutes running time of 8mm footage at 24 fps

souped for 8 minutes at 100F in Tetenal E-6 kit using Paterson tank

 

[vimeo.com/63219258]

Hot Tubbin at the Ski Lodge

Fernie, British Columbia, Canada

directed by Martin M.

All Rights Reserved 2013

 

Paillard Bolex P1 8mm 8 - 64 fps variable shutter camera

SOM Berthiot Pan Cinor 8-40mm f/1.9 zoom lens

Kodak 100D 7285 motion picture film

Telecine on Epson Perfection 4490 Flatbed Scanner at 48 bit 4800 dpi and Cine2Vid 24 fps

----

picture taken with Olympus PEN E-PM1

Leica Summicron M DR f2 50mm

曼谷街道

Street in Bangkok

Hasselblad 903SWC

FUJICHROME Velvia 100 Professional [RVP100]

Self develop

4CCD E6

Jobo 1520

Nikon Super Coolscan 9000ED

Another job is to be a programmer. They write and develop the codes that make a video game work. www.ronyasoft.com/products/poster-forge/templates/funny-s...

Developed in D-76 stock strength for 5 1/2 mins, agitating once every 30 seconds.

Pictured is the prototype of my 2x3 film carrier. A 4x5 sheet was cleared in fix and then a window cut. Strips of polyester from another sheet were added to hold the edges and provide a channel for the negative to be slid in. I used black silicone sealer so I could see where it was and where it shouldn't be. Later I found that epoxy brushed on works well.

 

This picture was shot using my 1946 Graflex Mini Speed Graphic. The resulting 2x3 FP4+ sheet was then slipped into the prototype carrier, then onto the pictured 4x5 reel and developed in HC-110 (B) for 9 minutes using my JOBO tank and the Uniroller. f/32 for 1.5 potato seconds.

 

It may smell like fixer but to me it smells like success.

Shreveport is the third-largest city and the principal city of the third largest metropolitan area in the U.S. state of Louisiana, as well as being the 99th-largest city in the United States.[1][2][3] It is the seat of Caddo Parish[4] and extends slightly into neighboring Bossier Parish. Bossier City is separated from Shreveport by the Red River. The population was 200,145 at the 2000 census, and the Shreveport-Bossier City Metropolitan Area population exceeds 375,000.[5]

 

Shreveport was founded in 1836 by the Shreve Town Company, a corporation established to develop a town at the juncture of the newly navigable Red River and the Texas Trail, an overland route into the newly independent Republic of Texas and, prior to that time, into Mexico.[6]

 

Shreveport is the commercial and cultural center of the Ark-La-Tex, the area where Arkansas, Louisiana, and Texas meet. Many people in the community refer to the two cities of Shreveport and Bossier City as "Shreveport-Bossier".

 

The Shreve Town Company was established to launch a town at the meeting point of the Red River and the Texas Trail. The Red River was cleared and made newly navigable by Captain Henry Miller Shreve, who commanded the United States Army Corps of Engineers. A 180-mile (289 km) long natural logjam, the Great Raft, had previously obstructed passage to shipping. Shreve used a specially modified riverboat, the Heliopolis, to remove the logjam. The company and the village of Shreve Town were named in Shreve''''''''''''''''s honor.[7]

 

Shreve Town was originally contained within the boundaries of a section of land sold to the company by the indigenous Caddo Indians in the year of 1835. In 1838, Caddo Parish was created from the large Natchitoches Parish (pronounced "NACK-a-tish") and Shreve Town became the parish seat. Shreveport remains the parish seat of Caddo Parish today. On March 20, 1839, the town was incorporated as "Shreveport." Originally, the town consisted of sixty-four city blocks, created by eight streets running west from the Red River and eight streets running south from Cross Bayou, one of its tributaries.

 

Shreveport soon became a center of steamboat commerce, mostly cotton and agricultural crops. Shreveport also had a slave market, though slave trading was not as widespread as in other parts of the state. Both slaves and freedmen worked on the river steamboats which plied the Red River, and as stevedores loading and unloading cargo. By 1860, Shreveport had a free population of 2,200 and 1,300 slaves within the city limits.

 

During the American Civil War, Shreveport was capital of Louisiana (1863-1865). The city was a Confederate stronghold and was the site of the headquarters of the Trans-Mississippi Department of the Confederate Army. Isolated from events in the east, the Civil War continued in the Trans-Mississippi theater for several weeks after Robert E. Lee''''''''''''''''s surrender in April 1865, and the Trans-Mississippi was the last Confederate Command to surrender (May 26, 1865). Confederate President Jefferson Davis attempted to flee to Shreveport when he left Richmond but was captured in Georgia en route.

 

The Red River, opened by Shreve in the 1830s, remained navigable until 1914 when disuse, owing to the rise of the railroad, again resulted in the river becoming unnavigable. In 1994, navigability was restored by the Army Corps of Engineers with the completion of a series of lock-and-dam structures and a navigation channel. Today, Shreveport-Bossier City is again being developed as a port and shipping center.

 

By the 1910s, Huddie William Ledbetter - also known as "Leadbelly" (1889-1949), a blues singer and guitarist who eventually achieved worldwide fame - was performing for Shreveport audiences in St. Paul''''''''''''''''s Bottoms, the notorious red light district of Shreveport which operated legally from 1903 to 1917. Ledbetter began to develop his own style of music after exposure to a variety of musical influences on Shreveport''''''''''''''''s Fannin Street, a row of saloons, brothels, and dance halls in the Bottoms.

 

Shreveport was also home to the "Louisiana Hayride" radio program, broadcast weekly from the Municipal Auditorium. During its heyday from 1948 to 1960, this program spawned the careers of some of the greatest names in American music. The Hayride featured names such as Hank Williams, Sr. and Elvis Presley (who got his start at this venue).

 

In 1963, headlines across the country reported that Sam Cooke was arrested after his band tried to register at a “whites only” Holiday Inn in Shreveport.[8] In the months following, Cooke recorded the civil rights era song, A Change Is Gonna Come.

 

The coming of riverboat gambling to Shreveport in the mid-1990s spurred a revitalization of the downtown and riverfront areas. Many downtown streets were given a facelift through the "Streetscape" project, where brick sidewalks and crosswalks were built and statues, sculptures, and mosaics were added. The Texas Street Bridge was lit with neon lights, that were met with a variety of opinions among residents.[9]

 

Shreveport was named an All-American City in 1953, 1979, and 1999.[10]

 

Shreveport''''''''''''''''s landscape sits on a low elevation overlooking the Red River. Pine forests, cotton fields, wetlands, and waterways mark the outskirts of the city.

 

Shreveport has a humid subtropical climate (Koppen climate classification Cfa). Rainfall is abundant with the normal annual rain just over 51 inches (1.3 m), with monthly averages ranging less than 3 inches (76 mm) in August to more than 5 inches (130 mm) in May and June. Severe thunderstorms with heavy rain, hail damaging winds and tornadoes occur in the area during the spring. The winter months are normally mild with an average of 39 days of freezing or below-freezing temperatures per year, though ice and sleet storms do occur. Summer months are very warm and humid, with maximum temperatures exceeding 95 degrees about 32 days per year, with high to very high relative average humidity sometimes exceeding the 90 percent level.

 

Founded in 1836 and incorporated in 1839, Shreveport is the parish seat of Caddo Parish. It is part of the First Judicial District, housing the Parish courthouse. It also houses the Louisiana Second Circuit Court of Appeal, which consists of nine elected judges representing twenty parishes in northwest Louisiana. A portion of east Shreveport extends into Bossier Parish due to the changing course of the Red River.

 

The city of Shreveport has a mayor-council government. The elected municipal officials include the mayor, Cedric Glover, and seven members of the city council. Glover, a former member of the Louisiana House of Representatives, is the first African American to hold the position. Shreveport became a majority black city in the 2000 census.

 

Under the mayor-council government, the mayor serves as the executive officer of the city. As the city''''''''''''''''s chief administrator and official representative, the mayor is responsible for the general management of the city and for seeing that all laws and ordinances are enforced.

    

Shreveport was once a major player in United States oil business and at one time could boast Standard Oil of Louisiana as a locally based company. The Louisiana branch was later absorbed by Standard Oil of New Jersey. In the 1980s, the oil and gas industry suffered a large economic downturn, and many companies cut back jobs or went out of business, including a large retail shopping mall, South Park Mall, which closed in the late 1990s and is now Summer Grove Baptist Church. Shreveport suffered severely from this recession, and many residents left the area.

 

Today the city has largely transitioned to a service economy. In particular, the area has seen a rapid growth in the gaming industry, hosting various riverboat gambling casinos, and was second only to New Orleans in Louisiana tourism before Hurricane Katrina. Nearby Bossier City is home to one of the three horse racetracks in the state, Harrah''''''''''''''''s Louisiana Downs. Casinos in Shreveport-Bossier include Sam''''''''''''''''s Town Casino, Eldorado Casino, Horseshoe Casino, Boomtown Casino, and Diamond Jacks Casino (formerly Isle of Capri). The Shreveport-Bossier Convention & Tourist Bureau is the official tourism information agency for the region. The bureau maintains a comprehensive database of restaurants, accommodations, attractions and events.

 

In May 2005, the Louisiana Boardwalk, a 550,000 square foot (51,000 m²) shopping and entertainment complex, opened across the Red River in Bossier City, featuring outlet shopping, several restaurants, a 14-screen movie theater, a bowling complex, and a Bass Pro Shops.

 

A new 350,000-square-foot (33,000 m2) convention center was recently completed in downtown Shreveport. It includes an 800-space parking garage. An adjoining 12-story Hilton Hotel opened in early June 2007. The city''''''''''''''''s direct construction and ownership of the Hilton Hotel has been a controversial issue as to the proper use of public funds. The site is managed by Hilton Hotels. The Shreveport Convention Center is managed by SMG.

 

Shreveport is also a major medical center of the region and state. The Louisiana State University Health Sciences Center Shreveport operates at expanded facilities once used by the former Confederate Memorial Medical Center. Major hospitals include Christus Schumpert, Willis Knighton, and Shriners Hospital for Children.

 

As of November 2008, the recent excitement about the Haynesville Shale has been a boon to Shreveport and the surrounding areas. Many new jobs in the natural gas industry are expected to be created over the next few years and local residents are enjoying large bonuses for signing mineral rights leases up to $25,000 per acre. However, the recent economic turndown has resulted in a lower market price for natural gas and slower-than-expected drilling activity. The city itself stands to profit by leasing the mineral rights on public lands in the near future as neighboring municipalities have already done.

 

Tax incentives offered by the state government have given Louisiana the third largest film industry in the country, behind California and New York, and lead to its nickname of "Hollywood South."[14] Shreveport is no exception and has seen a number of films made in the city. Facilities include sound stages, the State Fair of Louisiana Fairgrounds Complex, and the Louisiana Wave Studio, a computer-controlled outdoor wave pool.[15]

 

Selected movies shot in Shreveport include:

 

* The Guardian (2006): Ashton Kutcher and Kevin Costner

* Not Like Everyone Else (2006) (TV Movie)

* Factory Girl (2006): Sienna Miller and Guy Pierce

* Mr. Brooks (2007): Kevin Costner, William Hurt, and Demi Moore

* Blonde Ambition (2007): Jessica Simpson

* Cleaner (2007): Samuel L. Jackson

* The Mist (2007): Thomas Jane, Toby Jones, and Marcia Gay Harden

* The Last Lullaby (2007): Tom Sizemore

* Wonderful World (2007): Matthew Broderick

* Welcome Home Roscoe Jenkins (2008): Michael Clarke Duncan and Martin Lawrence

* The Longshots (2008): Ice Cube, Keke Palmer, and Fred Durst

* Disaster Movie (2008): Vanessa Minillo, Matt Lanter, and Kim Kardashian

* The Year One (2008): Jack Black and Michael Cera

* W. (2008): Josh Brolin, Richard Dreyfuss, and James Cromwell

* Deadly Exchange (2009): John McTiernan

* I Hope They Serve Beer in Hell (2009): Matt Czuchry, Jesse Bradford, and Geoff Stults

 

Shreveport and Bossier City share an af2 arena football team, the Bossier-Shreveport Battle Wings, as well as a Central Hockey League team, the Bossier-Shreveport Mudbugs.

 

Baseball in Shreveport has an extensive past. The current team is a Minor League Baseball team known as the Shreveport-Bossier Captains. Baseball teams in Shreveport have gone through 8 different name changes and 7 different leagues all since 1895.

 

Shreveport''''''''''''''''s rugby team, the Shreveport Rugby Football Club, was founded in 1977 and participates in the Texas Rugby Football Union.

 

Shreveport is the home of the Shreveport Aftershock of the Independent Women''''''''''''''''s Football League. The Aftershock play in the Midsouth Division of the Eastern Conference of the IWFL. The home field for the Aftershock is Independence Stadium.[18]

 

Shreveport had an expansion team of the defunct World Football League, the Shreveport Steamer, in 1974. They played in State Fair Stadium (now known as Independence Stadium) from September 1974 until October 1975. The Steamer were originally the Houston Texans and moved to Shreveport in September 1974. In 1974 they had a record of 7-12-1 and in 1975 5-7. Shreveport also had a Canadian Football League football team in the mid-1990s known as the Shreveport Pirates. Bernard Glieberman, a Detroit real estate developer, owned the Ottawa Rough Riders and in 1994, sold the team and then purchased the expansion franchise that ultimately wound up in Shreveport. He was allowed to take a handful of Ottawa players with him, including quarterback Terrence Jones. However, the Pirates were another American CFL team that ultimately became unsuccessful. Their first victory did not come until the 15th week of their initial season, and in 1995, all their victories were against Canadian teams. By 1996 the team had folded up.

 

Shreveport is the birthplace of several football stars. Terry Bradshaw, a former quarterback for Louisiana Tech University and the Pittsburgh Steelers, Joe Ferguson, former quarterback for the Buffalo Bills, Jacob Hester, a running back for the 2007 NCAA National Champions LSU; Josh Booty, a former shortstop for the Florida Marlins and former quarterback for the Cleveland Browns and Oakland Raiders and his younger brother John David Booty, quarterback for USC. Tommy Spinks was a Bradshaw teammate early in their career at Louisiana Tech.

 

Shreveport was also mentioned as a potential city to house the NFL''''''''''''''''s New Orleans Saints in 2005 after Hurricane Katrina. It was passed over in favor of the much larger San Antonio and Louisiana State University in Baton Rouge. The Saints did play a game in Shreveport against the Dallas Cowboys during the 2006 NFL preseason.

 

Shreveport has hosted the NCAA postseason Independence Bowl since 1976. [1]

 

Barksdale Air Force Base is located in Bossier Parish across the river from Shreveport, which donated the land for its construction in the 1920s. Named for pioneer army aviator Lt. Eugene Hoy Barksdale and originally called Barksdale Army Air Field, it opened in 1933 and became Barksdale Air Force Base in 1947. Headquartered here are the 8th Air Force, 2d Bomb Wing, and 917th Wing. The primary plane housed here is the Boeing B52 Stratofortress. In earlier years, the base was the home to other famous planes, including the B-47.

 

Shreveport is home to the 2-108th Cavalry Squadron, the reconnaissances element of the 256th Infantry Brigade. Three of the squadron''''''''''''''''s four cavalry troops are located at 400 East Stoner Avenue in a historic armory known as "Fort Humbug".

 

<a href="http://en.wikipedia.org/wiki/Shreveport,_Louisiana">en.wikipedia.org/wiki/Shreveport,_Louisiana</a>

<a target="_blank" href="http://scolarshipsferxice.blogspot.com">If you like the photos, check the blog</a>

A

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

Developing a film. Process with chemicals and photo step by step.

Chennai Listeni/ˈtʃɛnnaɪ/ (formerly known as Madras Listeni/məˈdrɑːs/ or /-ˈdræs/) is the capital city of the Indian state of Tamil Nadu. Located on the Coromandel Coast off the Bay of Bengal, it is the biggest cultural, economic and educational centre in South India. Chennai is known as the "Detroit of South Asia" for its automobile industry. It is the fourth-largest city and fourth-most populous metropolitan area in India and 36th-largest urban area in the world. Chennai is one of the Indian cities most visited by foreign tourists, and is the 38th most visited city in the world. The Quality of Living Survey rated Chennai as the safest city in India. Chennai attracts 45 percent of health tourists visiting India, and 30 to 40 percent of domestic health tourists. As such, it is termed "India's health capital".

 

After Mumbai and Delhi, Chennai has the third-largest expatriate population in India at 35,000 in 2009 and 82,790 in 2011. Tourism guide publisher Lonely Planet named Chennai as one of the top ten cities in the world to visit in 2015. Chennai is ranked as a beta-level city in the Global Cities Index and was ranked the best city in India by India Today in the 2014 annual Indian city survey. In 2015 Chennai was named the "hottest" city (worth visiting, and worth living in for long term) by the BBC, citing the mixture of both modern and traditional values. National Geographic ranked Chennai's food as second best in the world; it was the only Indian city to feature in the list. Chennai was also named the ninth-best cosmopolitan city in the world by Lonely Planet.

 

In January 2015 the Chennai Metropolitan Area was ranked as the fourth-largest economy in India, with the third-highest GDP per capita. Chennai has been selected as one of the 20 Indian cities to be developed as a smart city under PM Narendra Modi's flagship Smart Cities Mission.

 

ETYMOLOGY

There are two different theories for the origin of the name Chennai. The first theory is that it was derived from the name of Damarla Chennappa Nayagar, father of Damarla Venkatapathy Nayak, a Nayak ruler who served as a general under Venkata III of the Vijayanagar Empire from whom the British acquired the town in 1639. The first official use of the name Chennai is said to be in a sale deed, dated 8 August 1639, to Francis Day of the East India Company. The second theory states that it was named after the Chenna Kesava Perumal Temple; the word Chenni in Tamil means face, with the temple regarded as the face of the city.

 

The nativity of 'Madras' of being Tamil origin and 'Chennai' of being Telugu origin, has been clearly proven and documented after various researches done by renowned scholars and historians. The name Madras originated even before the British presence was established in India. Madras was allegedly derived from Madraspattinam, a fishing-village north of Fort St George. However, it is uncertain whether the name was in use before the arrival of European influence. The British military mapmakers believed Madras was originally Mundir-raj or Mundiraj. Madras might have also been derived from the word Madhuras (Sanskrit: मधुरस) meaning "juice of honey" or "sugarcane" in Sanskrit. A Vijayanagar-era inscription dated to the year 1367 that mentions the port of Maadarasanpattanam, along with other small ports on the east coast was discovered in 2015 and it was theorised that the aforementioned port is the fishing port of Royapuram.

 

In 1996, the Government of Tamil Nadu officially changed the name from Madras to Chennai. At that time many Indian cities underwent a change of name. However, the name Madras continues in occasional use for the city, as well as for places named after the city such as University of Madras, IIT Madras, Madras Institute of Technology, Madras Medical College, Madras Christian College.

 

HISTORY

Stone age implements have been found near Pallavaram in Chennai. According to the Archaeological Survey of India (ASI), Pallavaram was a megalithic cultural establishment, and pre-historic communities resided in the settlement.

 

The region around Chennai has served as an important administrative, military, and economic centre for many centuries. During 1st century CE, a poet and weaver named Thiruvalluvar lived in the town of Mylapore (a neighbourhood of present Chennai). From the 1st–12th century the region of present Tamil Nadu and parts of South India was ruled by the Cholas.

 

The Pallavas of Kanchi built the areas of Mahabalipuram and Pallavaram during the reign of Mahendravarman I. They also defeated several kingdoms including the Cheras, Cholas and Pandyas who ruled over the area before their arrival. Sculpted caves and paintings have been identified from that period. Ancient coins dating to around 500 BC have also been unearthed from the city and its surrounding areas. A portion of these findings belonged to the Vijayanagara Empire, which ruled the region during the medieval period.

 

The Portuguese first arrived in 1522 and built a port called São Tomé after the Christian apostle, St. Thomas, who is believed to have preached in the area between 52 and 70 CE. In 1612, the Dutch established themselves near Pulicat, north of Chennai.

 

On 22 August 1639, which is referred to as Madras Day, the English East India Company under Francis Day bought a small strip of land stretching 3 miles on the Coromandel Coast. They got a license to build a fort and a castle in the contracted region. The ruler Damarla Chennappa Nayakudu, the Nayaka of Chandragiri, granted the English permission to build a factory and warehouse for their trading enterprises. The region was then primarily a fishing village known as "Madraspatnam". A year later, the English built Fort St. George, the first major English settlement in India, which became the nucleus of the growing colonial city and urban Chennai, grew around this Fort. Post independence the fort housed the Tamil Nadu Assembly until the new Secretariat building was opened in 2010, but shortly afterwards it was again moved back to Fort St. George, due to a change in the Government.

 

In 1746, Fort St. George and Madras were captured by the French under General La Bourdonnais, the Governor of Mauritius, who plundered the town and its outlying villages. The British regained control in 1749 through the Treaty of Aix-la-Chapelle and strengthened the town's fortress wall to withstand further attacks from the French and Hyder Ali, the Sultan of Mysore. They resisted a French siege attempt in 1759 under the leadership of Eyre Coote. In 1769 the city was threatened by Mysore and the British were defeated by Hyder Ali, after which the Treaty of Madras ended the war. By the 18th century, the British had conquered most of the region around Tamil Nadu and the northern modern–day states of Andhra Pradesh and Karnataka, establishing the Madras Presidency with Madras as the capital.

 

Gradually, the city grew into a major naval base and became the central administrative centre for the British in South India.[54] With the advent of railways in India in the 19th century, the thriving urban centre was connected to other important cities such as Bombay and Calcutta, promoting increased communication and trade with the hinterland. Sir Arthur Lawley was Governor of Madras from 1906 to 1911 and promoted modern agriculture, industry, railways, education, the arts and more democratic governance. The Governor lived in Government House, Fort St George, and had a country home at Guindy, with access to a golf course, hockey pitches, riding stables and the Guindy Horse Racing Track. In the First World War as Red Cross Commissioner in Mesopotamia, he looked after the welfare of Indian soldiers. Madras was the only Indian city to be attacked by the Central Powers during World War I, when an oil depot was shelled by the German light cruiser SMS Emden on 22 September 1914, as it raided shipping lanes in the Indian Ocean, causing disruption to shipping.

 

After India gained its independence in 1947, the city became the capital of Madras State, which was renamed as Tamil Nadu in 1969. The violent agitations of 1965 against the compulsory imposition of Hindi and in support of English in India in the state marked a major shift in the political dynamics of the city and eventually it had a big impact on the whole state. Because of Madras and its people, English now exists in India, otherwise Hindi might have been made the sole official language in India. On 17 July 1996, the city known as Madras was officially renamed Chennai, in line with what was then a nationwide trend to using less Anglicised names. On 26 December 2004, an Indian Ocean tsunami lashed the shores of Chennai, killing 206 people in Chennai and permanently altering the coastline. The 2015 Chennai Floods submerged major portions of the city, killing 269 people and resulting in damages of ₹86.4 billion (US$1 billion).

 

ENVIRONMENT

GEOGRAPHY

Chennai, sometimes referred to as the "Gateway to South India," is located on the south–eastern coast of India in the north–eastern part of Tamil Nadu on a flat coastal plain known as the Eastern Coastal Plains. Its average elevation is around 6.7 metres, and its highest point is 60 m. Two major rivers flow through Chennai, the Cooum River (or Koovam) through the centre and the Adyar River to the south. A third river, the Kortalaiyar, travels through the northern fringes of the city before draining into the Bay of Bengal, at Ennore. The estuary of this river is heavily polluted with effluents released by the industries in the region. Adyar and Cooum rivers are heavily polluted with effluents and waste from domestic and commercial sources, the Coumm being so heavily polluted it is regarded as the city's eyesore. A protected estuary on the Adyar forms a natural habitat for several species of birds and animals. The Buckingham Canal, 4 km inland, runs parallel to the coast, linking the two rivers. The Otteri Nullah, an east–west stream, runs through north Chennai and meets the Buckingham Canal at Basin Bridge. Several lakes of varying size are located on the western fringes of the city. Some areas of the city have the problem of excess iron content in groundwater.

 

Chennai's soil is mostly clay, shale and sandstone. Clay underlies most of the city, chiefly Manali, Kolathur, Maduravoyal, K. K. Nagar, Tambaram, Mudichur, Pallavaram Semmencherry, Alapakkam, Vyasarpadi and Anna Nagar. Sandy areas are found along the river banks and coasts, and include areas such as Tiruvottiyur, George Town, Madhavaram, New Washermanpet, Chepauk, Mylapore, Porur, Adyar, Besant Nagar and Uthandi. In these areas, rainwater runoff percolates quickly through the soil. Areas having hard rock surface include Guindy, Nanganallur, Pallikaranai, Alandur, Jaladampet, Velachery, Adambakkam and a part of Saidapet and Perungudi. The ground water table in Chennai is at 4-5 m below ground in most of the areas, which was considerably improved and maintained through the mandatory rain water harvesting system.

 

GEOLOGY

Chennai is classified as being in Seismic Zone III, indicating a moderate risk of damage from earthquakes. Owing to the geotectonic zone the city falls in, the city is considered a potential geothermal energy site. The crust has granite rocks indicating volcanic activities in the past. It is expected that temperatures of around 200 to 300 C° will be available if the ground were drilled 4 to 5 km deep. The region has the oldest rocks in the country dating back to nearly a billion years.

 

FLORA AND FAUNA

The southern stretch of Chennai's coast from Tiruvanmiyur to Neelangarai are favoured by the endangered Olive Ridley sea turtles to lay eggs every winter. A large number of cattle egrets, pond herons and other waterbirds can be seen in the rivers of Cooum and Adyar. About 75,000 birds migrate to Chennai every year. Marshy wetlands such as Pallikaranai also play host to a number of migratory birds during the monsoon and winter. Over 300 species of birds have been recorded in the city and its neighbourhood by members of Madras Naturalists' Society since its inception in 1978.

 

Guindy National Park is a protected area within the city limits. Wildlife conservation and research activities take place at Arignar Anna Zoological Park including Olive ridley sea turtle conservation. Madras Crocodile Bank Trust is a herpetology research station, located 40 kilometres south of Chennai. It is India's leading institution for herpeto faunal conservation and the first crocodile breeding centre in Asia.

 

ENVIRONMENT CONSERVATION

Chennai has three rivers and many lakes spread across the city. Urbanization has led to shrinkage of water bodies and wetlands. The quantity of wetlands in the city has decreased from 650 to only 27 currently. The Chennai River Restoration trust set up by the government is working on the restoration of Adyar river. Environmentalist Foundation of India is a volunteering group working towards wildlife conservation and habitat restoration.

 

CLIMATE

Chennai has a tropical wet and dry climate (Köppen: Aw). The city lies on the thermal equator and is also on the coast, which prevents extreme variation in seasonal temperature. The hottest part of the year is late May to early June, known regionally as Agni Nakshatram ("fire star") or as Kathiri Veyyil, with maximum temperatures around 35–40 °C. The coolest part of the year is January, with minimum temperatures around 19–25 °C). The lowest recorded temperature was 13.9 °C on 11 December 1895 and 29 January 1905. The highest recorded temperature was 45 °C on 31 May 2003. The average annual rainfall is about 140 cm.

 

The city gets most of its seasonal rainfall from the north–east monsoon winds, from mid–October to mid–December. Cyclones in the Bay of Bengal sometimes hit the city. The highest annual rainfall recorded is 257 cm in 2005. Prevailing winds in Chennai are usually southwesterly between April and October and north-easterly during the rest of the year. Historically, Chennai has relied on the annual rains of the monsoon season to replenish water reservoirs, as no major rivers flow through the area. Chennai has a water table at 2 metres for 60 percent of the year.

 

ADMINISTRATION

Chennai city is governed by the Greater Chennai Corporation (formerly "Corporation of Madras"), which was established in 1688. It is the oldest surviving municipal corporation in India and the second oldest surviving corporation in the world. In 2011, the jurisdiction of the Chennai Corporation was expanded from 174 km2 to an area of 426 km2, dividing into three regions - North, South and Central, which covers 200 wards. The corporation is headed by a mayor, an office presently occupied by Saidai Sa. Duraisamy. The Mayor and councillors of the city are elected through a popular vote by the residents. While the city limit was expanded to 426 km2 in 2011, the revised population is yet to be officially announced.

 

The Chennai Metropolitan Development Authority (CMDA) is the nodal agency responsible for planning and development of Chennai Metropolitan Area, which is spread over an area of 1,189 km2, covering the Chennai district and parts of Tiruvallur and Kanchipuram districts. The larger suburbs are governed by town municipalities, and the smaller are governed by town councils called panchayats. Under the gamut of the CMDA are 5 parliamentary and 28 assembly constituencies. The CMDA has drafted an additional Master Plan that aims to develop satellite townships around the city. The city's contiguous satellite towns include Mahabalipuram in the south, Chengalpattu and Maraimalai Nagar in the southwest, and Sriperumpudur, Arakkonam, Kanchipuram and Tiruvallur to the west.

 

Chennai, as the capital of the state of Tamil Nadu, houses the state executive and legislative headquarters primarily in the Secretariat Buildings in the Fort St George campus. The Madras High Court, is the highest judicial authority in the state, whose jurisdiction extends across Tamil Nadu and Puducherry. Chennai has three parliamentary constituencies - Chennai North, Chennai Central and Chennai South - and elects 14 Members of the Legislative Assembly (MLAs) to the state legislature.

 

LAW AND ORDER

The Greater Chennai Police is the main law enforcement agency in the city, with a jurisdiction of over 745 sq km catering to over 85 lakh people. It consists of 121 Police stations and is headed by a commissioner of police. The Greater Chennai Police is a division of the Tamil Nadu Police, and the administrative control lies with the Tamil Nadu Home Ministry. Chennai City Traffic Police (CCTP) is responsible for the traffic management in the city. The metropolitan suburbs are policed by the Chennai Metropolitan Police, headed by the Chennai Police Commissionerate, and the outer district areas of the CMDA are policed by the Kanchipuram and Thiruvallur police departments.

 

As of 2011 (prior to the expansion of Chennai Corporation area), Chennai city has a sanctioned strength of 14,000 police personnel. With a population density of 26,903 persons per square kilometre, the city had 1 policeman for every 413 people. The Chennai suburban police had about 4,093 police personnel and a ratio of 1:1,222. In 2010, the crime rate in the city was 169.2 per 100,000 people, as against an average of 341.9 in the 35 major cities of India. In 2011, North Chennai zone had 30 police stations and 3 police out posts, Central Chennai zone had 28 police stations and 3 police out posts, and South Chennai zone had 30 police stations.

 

In 2009, Chennai Central Prison, one of the oldest prisons in India, built over 11 acres (4 ha) of land, was demolished; the prisoners were moved to Puzhal Central Prison.

 

POLITICS

Since the 19th century, when Western scholars proposed that Dravidian languages, which dominated the southern region of India, formed a different linguistic group to that of the Indo-Aryan languages that are predominant in the north of the subcontinent, the aspects of Tamil nationalism gained prominence. This resulted in the Anti-Hindi agitations in the city and across the state. However, the post-Independence re-organisation of Indian states according to linguistic and ethnic basis has moderated Tamil nationalism, especially the demand for separation from the Indian Union. The Anti-Hindi agitations in mid-1960s made the DMK more popular and more powerful political force in the state. The agitations of the 1960s played a crucial role in the defeat of the Tamil Nadu Congress party in the 1967 elections and the continuing dominance of Dravidian parties in Tamil Nadu politics.

 

Being the capital of the Madras Province that covered a vast area of the Deccan region, Chennai remained the centre of politics in the southern region of India during the British colonial era. After Independence, it remained the centre of political activities of the state of Tamil Nadu. Chennai is the birthplace of the idea of the Indian National Congress, commonly known as the Congress Party. Founded by Indian and British members of the Theosophical Society movement, most notably A.O. Hume, the idea was originally conceived in a private meeting of 17 men after a Theosophical Convention held in the city in December 1884. During the first 50 years of the Indian National Congress, the city played host to its conferences seven times in 1887, 1894, 1898, 1903, 1908, 1914 and 1927, becoming one of the strong bases for the Indian independence movement. After independence, the city hosted the Congress in 1955 in its suburb of Avadi.

 

Chennai is also the birthplace of several regional political movements since the British era. South Indian Welfare Association, one of the earliest regional parties, was founded in 1916, which later came to be known as the Justice Party, which was the main opposition party to the Indian National Congress in the state. In 1944, the party was renamed Dravidar Kazhagam (DK) by E. V. Ramasami (popularly known as 'Periyar'). The party was a non-political party that demanded the establishment of an independent state called Dravida Nadu. However, due to the differences between its two leaders Periyar and C. N. Annadurai, the party was split. Annadurai left the party to form the Dravida Munnetra Kazhagam (DMK). The DMK decided to enter into politics in 1956.

 

UTILTY SERVICES

The city's water supply and sewage treatment are managed by the Chennai MetroWater Supply and Sewage Board. Water is drawn from Red Hills Lake and Chembarambakkam Lake, the primary water reservoirs of the city, and treated at water treatment plants located at Kilpauk, Puzhal, Chembarambakkam and supplied to the city through 27 water distribution stations. The city receives 530 mld of water from Krishna River through Telugu Ganga project, 180 mld of water from the Veeranam lake project and 100 mld of water from the Minjur desalination plant, the country's largest sea water desalination plant. However, Chennai is predicted to face a huge deficit of 713 million litres per day (MLD) in 2026 as the demand is projected at 2,248 MLD and supply estimated at only 1,535 MLD. The city's sewer system was designed in 1910, with some modifications in 1958. There are 714 public toilets in the city managed by the city corporation, and 2,000 more have been planned by the corporation. The corporation also owns 52 community halls across the city.

 

The Corporation of Chennai provides civic services to the city. Garbage collection in some of the wards is contracted to Ramky Enviro Engineers Limited, a private company, while the Corporation looks after the removal and processing of solid waste in the others, with a superintendent engineer managing the channels. As of 2011, 8 transfer stations exist within the city for treating the waste. Garbage is dumped in two dump-yards in the city - One in Kodungaiyur and another in Perungudi, with a major portion of the latter covering the Pallikaranai marshland. In market areas, the conservancy work is done during the night. Electricity is distributed by the Tamil Nadu Electricity Board. Fire services are handled by the Tamil Nadu Fire and Rescue Services. The city, along with the suburbs, has 33 operating fire stations.

 

ARCHITECTURE

With the history of many neighbourhoods of the city such as Mylapore and Triplicane antedating that of the city, the architecture of Chennai ranges in a wide chronology. The oldest buildings in the city dates from the 7th and 8th centuries CE, which include the Kapaleeshwarar Temple in Mylapore and the Parthasarathy Temple in Triplicane, built in the Dravidian architecture. This architecture includes various styles, such as those of the Pallavas, the Cholas, and the Vijayanagara empires. The associated Agraharam architecture, which consists of traditional row houses surrounding a temple, can still be seen in these areas. The heritage temples at Mamallapuram at the outskirts of the city are some of the examples of the Pallava architecture. Chennai ranks second to Kolkata of Indian heritage buildings.

 

With the advent of the Mugals and the British, the city saw a rise in a blend of Hindu, Islamic and Gothic revival styles, resulting in the distinct Indo-Saracenic style. The architecture for several early institutions such as banking and commerce, railways, press and education, chiefly through the colonial rule, followed the earlier directions of the Neo-Classical and the Indo-Saracenic. The Chepauk Palace in the city, designed by Paul Benfield, is said to be the first Indo-Saracenic building in India. Since then, many of the colonial-era buildings in the city were designed in this style of architecture, which is most apparent around the Fort St. George built in 1640. Most of these were designed by English architects Robert Fellowes Chisholm and Henry Irwin. The best examples of this style include the Madras High Court (built in 1892), Southern Railway headquarters, Ripon Building, Government Museum, Senate House of the University of Madras, Amir Mahal, Bharat Insurance Building, Victoria Public Hall and the College of Engineering.

 

The Triumph of Labour, also known as the Labour statue, is a statue at the Marina Beach, Chennai, India. Erected at the northern end of the beach at the Anna Square opposite University of Madras, it is an important landmark of Chennai. The statue shows four men toiling to move a rock, depicting the hard work of the labouring class.It was sculpted by Debi Prasad Roy Chowdhry.

 

The construction of the National Art Gallery in Madras was completed in 1909. The new building, with a stunning façade, was built of pink sandstone brought from Sathyavedu, and formed part of the Madras Museum campus. It was opened, on 23 January 1909, by the Governor of Fort St. George, Sir Arthur Lawley, and called the Victoria Memorial Hall after the Queen-Empress Victoria. The residential architecture in the city was based on the bungalow or the continuous row house prototypes. Gothic revival style buildings include the Chennai Central and Chennai Egmore railway stations. The Santhome Church, which was originally built by the Portuguese in 1523 and is believed to house the remains of the apostle St. Thomas, was rebuilt in 1893 in neo-Gothic style.

 

By the early 20th century, the art deco too made its entry upon the city's urban landscape. From the 1930s onwards, many buildings in George Town were built in this style, including the United India building (presently housing LIC) and the Burma Shell building (presently the Chennai House), both built in the 1930s, and the Dare House, built in 1940. Other examples include the Bombay Mutual building (presently housing LIC) and the South Indian Chamber of Commerce building. After Independence, the city witnessed a rise in the Modernism style of architecture. The completion of the LIC Building in 1959, the tallest building in the country at that time, marked the transition from lime-and-brick construction to concrete columns in the region. The presence of the weather radar at the Chennai Port, however, prohibited the construction of buildings taller than 60 m around a radius of 10 km. In addition, the floor-area ratio (FAR) in the central business district is also 1.5, much less than that of smaller cities of the country. This resulted in the city expanding horizontally, unlike other metropolitan cities where vertical growth is prominent. On the contrary, the peripheral regions, especially on the southern and south-western sides, are experiencing vertical growth with the construction of buildings up to 60 floors.

 

DEMOGRAPHICS

A resident of Chennai is called a Chennaite. Chennai has a population of 7,088,000. According to 2011 based on pre-expansion limits, the city had a population of 4,681,087, with a density of 26,903 per km² and the urban agglomeration had a population of 8,653,521. The city registered a growth rate of 7.77% during the period 2001–2011. In 2001, the population density in the city was 24,682 per km², while the population density of the metropolitan area was 5,922 per km², making it one of the most densely populated cities in the world. The Chennai metropolitan area is the fourth most populated agglomeration in India. The sex ratio is 986 females for every 1,000 males, higher than the national average of 940. The average literacy rate rose from 85.33% in 2001 to 90.18% in 2011, much higher than the national average of 74.04%. However, the city has the fourth highest population of slum dwellers among major cities in India, with about 820,000 people (18.6% of the city's population) living in slum conditions. According to 2011 census, the Chennai district has 11 lakh households, with 51% of them living in rented houses.

 

The majority of the population in Chennai are Tamils. Tamil is the primary language spoken in Chennai. English is spoken largely by white-collar workers, often mixed into Tamil. In 2001, out of the 2,937,000 migrants (33.8% of its population) in the city, 61.5% were from other parts of the state, 33.8% were from rest of India and 3.7% were from outside the country. As per 2001 census, the number of speakers mother tongue wise are as follows, Tamil is spoken by 3,424,107 (78.83%), followed by Telugu by 419,209 (9.65%), Urdu by 180,245 (4.1%), Malayalam by 113,828 (2.6%), Hindi by 104,084 (2.39%), and Kannada by 22,250 (0.5%).

 

Chennai, along with Mumbai, Delhi and Kolkata, is one of the few Indian cities that are home to a diverse population of ethno-religious communities. Minorities include Telugus, Marwaris, Gujaratis , Parsis, Sindhis, Odias, Goans, Kannadigas, Anglo-Indians, Bengalis, Punjabi, and Malayalees. As per the religious census of 2011, Chennai had 80.73% Hindus, 9.45% Muslims, 7.72% Christians, 0.06% Sikhs, 0.06% Buddhists, 1.11% Jains, 0.83% following other religions and 0.04% following no religion or did not indicate any religious preference.

 

HOUSING

In a 2013 survey titled 'Emerging trends in real estate in Asia Pacific 2014', Chennai emerged in the top 25 real estate destinations list in the Asia Pacific region. The city ranked 22nd in the list. There are about 1,240 slums in Chennai home to about 9 lakh people.

 

Per 2011 census, there are 1.1 million households in the city and the residential housing stock available is 1,150,000 – a surplus of about 50,000 houses. About 43,700 of them are kept vacant. In the suburbs of Chennai located in Tiruvallur and Kancheepuram districts, the figures of vacant houses 56,000 and 71,000, respectively. Of the existing housing stock in the city, about 200,000 houses are not in good condition, necessitating either to rebuild or build new units. About 26,000 households live in houses without any room and another 427,000 families (with an average size of five members) live in small dwelling units with only one room. An earlier estimate shows that there is a need to generate about 420,000 units for low-income groups by 2016.

 

As of 2012, an estimated population of 11,116 (0.16 percent) were homeless. Per Supreme Court guidelines, the city needs 65 shelters for the homeless. However, it has only 15, of which 8 are functioning and two are under renovation.

 

ARTS AND CULTURE

MUSEUMS AND ART GALLERIES

Chennai is home to many museums, galleries, and other institutions, many of which are free of admission charges and are major tourist attractions as well as playing a research role. The city also has one of the oldest Museum and Art Gallery in the country- Government Museum, Chennai and The National Art Gallery (Chennai), established in the early 18th century. The city also hosts two art festivals annually. The "Fort Museum" inside the premises of Fort St. George is an important museum having a noteworthy collection of objects of the British era in its collection. The museum is managed by the Archaeological Survey of India and has in its possession, the first Flag of India hoisted at Fort St George after the declaration of India's Independence on 15 August 1947.

 

MUSIC AND PERFORMING ARTS

Chennai is a major centre for music, art and culture in India. The city is known for its classical dance shows. In 1930, for the first time in India, Madras University introduced a course of music, as part of the Bachelor of Arts curriculum. The Madras Music Season, initiated by Madras Music Academy in 1927, is celebrated every year during the month of December. It features performances of traditional Carnatic music by many artists in and around the city.

 

An arts festival called the Chennai Sangamam, which showcases not only various arts of Tamil Nadu but also from the neighbouring states, like kalari (from Kerala), which is a major attraction, is held in January every year. The Speciality of Chennai Sangamam is that the various programmes are held near or at the various famous landmarks in the city so that everyone in the city has access to the programmes and there is no fee charged for entry for any of the programmes. Pookolam, a form of art that uses coloured flour to create patterns and designs, comes from Kerala, but can be seen in abundance at the time of Onam.

 

The city has a diverse theatre scene and is one of the important centres for Bharata Natyam, a classical dance form that originated in Tamil Nadu and is the oldest dance of India. An important cultural centre for Bharata Natyam is Kalakshetra, on the beach in the south of the city. In 2012, a group of five Bharatha Natyam dancers from Chennai performed at the India Campaign during the 2012 Summer Olympics. Chennai is also home to some choirs, who during the Christmas season stage various carol performances across the city in Tamil and English.

 

CITYSCAPE

Madras is divided into four broad regions: North, Central, South and West. North Madras is primarily an industrial area. South Madras and West Madras, previously mostly residential, are fast becoming commercial, home to a growing number of information technology firms, financial companies and call centres. The city is expanding quickly along the Old Mahabalipuram Road and the Grand Southern Trunk Road (GST Road) in the south and towards Ambattur, Koyambedu and Sriperumbdur in the west. Central Madras comprises residential elements, but is primarily home to the downtown area, and surrounding areas, the most visited by travellers to the city. The financial district is also located here.

 

TOURISM AND HOSPITALITY

With temples, beaches and centres of historical and cultural significance, including the UNESCO Heritage Site of Mahabalipuram, Chennai is one of the most visited cities in India. The city serves as the gateway to the southern part of India with tourists landing in the city and starting their trip to the rest of the region. Chennai was the most visited Indian city by foreign tourists in 2009 and issued the third highest number of visas on arrival in 2014. In 2011, Chennai was ranked 41st in global top 100 city destination ranking, with 3,174,500 tourists, a 14 percent increase from 2010. About 830,620 domestic tourists arrived in Chennai in March 2011. Top foreign nationals visiting the city include those from Sri Lanka, Malaysia, Singapore, United Kingdom, France and United States. As of 2012, the city had 21 luxury five-star hotels with over 4,500 rooms in the inventory.

 

ENTERTAINMENT

Chennai is the base for the Tamil film industry, known as Kollywood. Many film personalities have gone on to become politicians including C.N.Annadurai, M. Karunanidhi, M.G. Ramachandran and J. Jayalalithaa. Chennai hosts major film studios, including AVM Productions, the oldest surviving studio in India. As of 2012, there are 120 cinema screens and multiplexes. Major multiplexes include Sathyam Cinemas, Escape cinemas, Devi, Abirami complex and Mayajaal. Chennai's expansive theatre network stages many Tamil plays of many genres: political satire, slapstick comedy, history, mythology and drama. English plays are popular in the city, along with the more common Tamil-language plays.

 

RECREATION

Zoo, beaches, and wildlife parks form the primary recreation areas of the city. Chennai has a total coast length of more than 19 km. Marina Beach runs for 6 km, spanning along the shoreline of the city between the deltas of Cooum and Adyar, and is the second longest urban beach in the world. Elliot's Beach lies south of the Adyar delta.

 

Madras Crocodile Bank Trust is a reptile zoo located 40 kilometres south of the city covering an area of 3.4 ha and had over 450,000 visitors in 2007. The centre has one of the world's largest collections of reptiles and has bred 14 of the 23 existing species of crocodiles and alligators. The Arignar Anna Zoological Park, one of the largest zoological parks in the world, attracts nearly 20 lakh visitors per year. The city boasts two popular beaches, the Marina and Elliot's. Guindy National Park, a protected area of Tamil Nadu, has a children's park and a snake park, which gained statutory recognition as a medium zoo from the Central Zoo Authority of India in 1995. Chennai is one of the few cities in the world that accommodates a national park, the Guindy National Park, within its limits. The city has an estimated 4.5 percent of its area under green cover. This enables Chennai residents to go birding. The seven zones of the old corporation limits has about 260 parks, many of which suffer poor maintenance. The city has a per capita park space of 0.41 sq m, which is the least among all metros in India. The eight zones in the newly added areas of the city have about 265 locations that have been identified for development of new parks. The largest among the parks is the 358-acre Tholkappia Poonga, developed to restore the fragile ecosystem of the Adyar estuary. The horticulture department-owned Semmozhi Poonga is a 20-acre botanical garden located in the downtown.

 

Chennai houses several theme parks, namely MGM Dizzee World and Queens Land. The safety of several amusement parks has been questioned after several fatal accidents occurred. Wonderla is planning to open an amusement park in 2017. Other important recreation centres include Madras Boat Club, which is over 140 years old, and Gymkhana Club, which is famous for its 18-hole golf courses. Built in 1867, Madras Boat Club is the second oldest surviving Indian rowing club.

 

ECONOMY

Industrialisation in the city dates back to the 16th century, when textile mills manufactured goods which were exported to British during its war with France. According to Forbes magazine, Chennai is one of the fastest growing cities in the world and is rated in the "Forbes-Top 10 Fastest Growing Cities in the World". It is ranked 4th in hosting the maximum number of Fortune 500 companies of India, next only to Mumbai, Delhi and Kolkata. It also is home to 24 Indian companies having a net worth of more than US$1 billion. As of 2012, the city has about 34,260 identified companies in its 15 zones, of which 5,196 companies have a paid-up the capital of over ₹ 50 lakh.Chennai has a diversified economic base anchored by the automobile, software services, hardware manufacturing, health care and financial services industries. According to the Confederation of Indian Industry, Chennai is estimated to grow to a US$100–billion economy, 2.5 times its present size, by the year 2025. As of 2012, with ₹ 1 lakh crore investment in the pipeline over 5 years, the city is poised for major industrial investment. Chennai is classified as a global city by GaWC, with a ranking of Beta based on the extent of global reach and financial influence.

 

The city is base to around 30 percent of India's automobile industry and 40 percent of auto components industry. A large number of automotive companies including Hyundai, Renault, Robert Bosch, Nissan Motors, Ashok Leyland, Daimler AG, Caterpillar Inc., Komatsu Limited, Ford, BMW and Mitsubishi have manufacturing plants in Chennai. The Heavy Vehicles Factory at Avadi produces military vehicles, including India's main battle tank: Arjun MBT. The Integral Coach Factory manufactures railway coaches and other rolling stock for Indian Railways. The Ambattur–Padi industrial zone houses many textile manufacturers, and a special economic zone (SEZ) for apparel and footwear manufacturing has been set up in the southern suburbs of the city. Chennai contributes more than 50 percent of India's leather exports.

 

COMMUNICATION

Chennai is one of four Indian cities connected to the rest of the world by undersea fibre-optic cables, the other three being Mumbai, Kochi, and Tuticorin. The city is the landing point of major submarine telecommunication cable networks such as SMW4 (connecting India with Western Europe, Middle East and Southeast Asia), i2i (connecting India with Singapore), TIC (connecting India with Singapore), and BRICS (connecting India with Brasil, Russia, China and South Africa). The 3,175-km-long, 8-fiber-paired i2i has the world's largest design capacity of 8.4 terabits per second.

 

As of 2013, eight mobile phone service companies operate seven GSM networks including Airtel, Aircel, BSNL, Vodafone, Tata Docomo GSM, Idea, Reliance GSM and three CDMA networks including MTS, Relaince CDMA, Tata Docomo CDMA in the city. 2G Mobile internet connections are provided by all the operators and 4G, 3G mobile broadband are provided by few operators in the city. There are four land line companies providing Commercial and domestic broadband Internet services. Chennai was the first Indian city to deploy Wi-Fi internet access in a widespread manner. As of 2010, there were 9.8 million mobile phone users in Chennai. In 2010, Chennai had the fourth highest number of active Internet users in India, with 2.2 million users.

 

WIKIPEDIA

Developed RAW file in Photoshop and Topaz

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based historical facts. BEWARE!

 

Some Background:

The Lockheed F-94 Starfire was a first-generation jet aircraft of the United States Air Force. It was developed from the twin-seat Lockheed T-33 Shooting Star in the late 1940s as an all-weather, day/night interceptor.

The aircraft reached operational service in May 1950 with Air Defense Command, replacing the propeller-driven North American F-82 Twin Mustang in the all-weather interceptor role. The F-94 was the first operational USAF fighter equipped with an afterburner and was the first jet-powered all-weather fighter to enter combat during the Korean War in January 1953.

 

The initial production model was the F-94A, which entered operational service in May 1950. Its armament consisted of four 0.50 in (12.7 mm) M3 Browning machine guns mounted in the fuselage with the muzzles exiting under the radome. Two 165 US Gallon (1,204 litre) drop tanks, as carried by the F-80 and T-33, were carried on the wingtips. Alternatively, these could be replaced by a pair of 1,000 lb (454 kg) bombs under the wings, giving the aircraft a secondary fighter bomber capability. 109 were produced.

 

The subsequent F-94B, which entered service in January 1951, was outwardly virtually identical to the F-94A. The Allison J33 turbojet had a number of modifications made, though, which made it a very reliable engine. The pilot was provided with a more roomy cockpit and the canopy was replaced by a canopy with a bow frame in the center between the two crew members, as well as a new Instrument Landing System (ILS). 356 of these were built.

 

The following F-94C was extensively modified and initially designated F-97, but it was ultimately decided to treat it as a new version of the F-94. USAF interest was lukewarm, since aircraft technology developed at a fast pace in the Fifties, so Lockheed funded development themselves, converting two F-94B airframes to YF-94C prototypes for evaluation.

 

To improve performance, a completely new, much thinner wing was fitted, along with a swept tail surface. The J33 engine was replaced with a more powerful Pratt & Whitney J48, a license-built version of the afterburning Rolls-Royce Tay, which produced a dry thrust of 6,350 pounds-force (28.2 kN) and approximately 8,750 pounds-force (38.9 kN) with afterburning.

 

The fire control system was upgraded to the Hughes E-5 with an AN/APG-40 radar in a modified nose with an enlarged radome. The guns were removed and replaced with an all-rocket armament, which was – at that time – regarded as more effective against high-flying, subsonic bomber formations. The internal armament consisted of four flip-up panels in a ring around the nose, each containing six rockets. External pods on the wings augmented the offensive ordnance to 48 projectiles. Operational service began with six squadrons by May 1954.

 

According to test pilot Tony LeVier, the F-94C was capable of supersonic flight, but Lockheed felt that the straight wing limited the airframe's potential, esp. with the uprated engine. Besides, the earlier F-94 variants already saw the end of their relatively brief operational life, already being replaced in the mid-1950s by the Northrop F-89 Scorpion and North American F-86D Sabre interceptor aircraft in front-line service and relegated to National Guard service. Therefore, Lockheed launched another update program for the F-94 in 1953, again as a private venture.

 

The resulting F-94E (the F-94D was a proposed fighter bomber variant which made it to prototype staus) was another, evolutionary modification of the basic concept, which, in the meantime, had almost nothing left in common with its F-80/T-33 ancestry.

It was based on the F-94C, most obvious change was the introduction of swept wings for supersonic capability in level flight. This change also necessitated other aerodynamic adjustments, including a new, deeper fin with increased area and a modified landing gear that would better cope with the increased AUW.

 

Under the hood, the F-94E was constructed around the new Hughes MG-3 fire control system, similar to the early F-102, but kept the AN/APG-40, even though it was coupled with an enlarged antenna. The respective new radome now covered the complete nose cross section. Furthermore, the F-94 E introduced innovations like a Texas Instruments infrared search/tracking system (IRST), which allowed passive tracking of heat emissions, mounted in a canoe fairing under the nose, passive radar warning receivers, transponders as well as backup artificial horizons.

 

With this improved equipment the interceptor was now able to deploy semi-active radar homing GAR-1s and/or infrared GAR-2s (later re-designated AIM-4A/B Falcon), operating at day and night as well as under harsh weather conditions.

 

All missiles were carried externally on underwing pylons. Beside the original main wet hardpoints outside the landing gear (typically a pair of 165 US Gallon (1,204 litre) drop tank, that were carried on the wing tips on the former versions), two additional pairs of lighter pylons were added under the wing roots and the outer wings.

 

Typically, a pair of SARH- and IR-guided AIM-4s were carried, one per pylon, plus a pair of drop tanks. Alternatively, the F-94E could carry up to 4.000 lb (1,816 kg) of ordnance, including up to six streamlined pods, each holding nineteen 2 ¾” in (70 mm) Mk 4/Mk 40 Folding-Fin Aerial Rockets. Any internal armament was deleted.

 

The F-94E's new wings allowed a top speed of 687mph at sea level and a top speed of 693 mph (1,115 km/h) at height – compared with the F-94C’s 640 mph (556 kn, 1,030 km/h) a rather mild improvement. But the enlarged wing area resulted in a considerably improved rate of climb as well as good maneuverability at height. The F-94E's performance was overall on par with the F-86D, with the benefit of a second crew member, while its weapon capability was comparable with the much bigger (but slower) F-89.

 

Both of these types were already introduced, so the Air Force's interest was, once more, less than enthusiastic. Eventually the F-94's proven resilience to harsh climate conditions, esp. in the Far North, earned Lockheed in 1955 a production contract for 72 F-94Es for interceptor squadrons based in Alaska, New Foundland, Greenland and Iceland.

 

These production machines arrived to the Northern theatre of operations in summer 1956 and featured an improved weapon capability: on the wet wing hardpoints, a pair of MB-1 Genie (formerly known as ‘Ding Dong’ missile, later re-coded AIR-2) nuclear unguided rockets could be carried.

 

For the missile pylons under the wing roots, twin launch rails were introduced so that the F-94E could theoretically carry a total of up to eight AIM-4 missiles, even though the wet pylons were typically occupied with the drop tanks and only two pairs of AIM-4A and B were carried under the wing roots. The J48 engine was slightly uprated, too: the F-94E’s P-9 variant delivered now 6,650 lbf (29.5 kN) dry thrust and 10,640 lbf (47.3 kN) at full afterburner.

 

Keflavik Airport, Iceland, although controlled by Military Air Transport Service (MATS), was the first base to be equipped with F-94Es as part of the 82d Fighter-Interceptor Squadron in early 1957, where the machines replaced F-94Bs and F-89Cs.

 

The type was popular among the crews, because it coupled a relatively high agility (compared with the F-89 Scorpion) with the psychological benefit of a two men crew, not to be underestimated during operations in the Far North as well as over open water.

 

The F-94's career didn't last long, though, the aircraft soon became outdated. The last F-94E was already retired from USAF front-line service in November 1962, only three years after the last F-94C Starfires were phased out of ANG service. Eventually, the fighters were replaced by the F-101, F-102 and the F-106.

  

General characteristics:

Crew: 2

Length: 44 ft 11 in (13.71 m)

Wingspan: 39 ft 10 in (12.16 m)

Height: 14 ft 6 in (4.43 m)

Wing area: 313.4 sq ft (29.11 m²)

Empty weight: 12,708 lb (5,764 kg)

Loaded weight: 18,300 lb (8,300 kg)

Max. takeoff weight: 24,184 lb (10,970 kg)

 

Powerplant:

1× Pratt & Whitney J48-P-9 turbojet, rated at 6,650 lbf (29.5 kN) dry thrust

and 10,640 lbf (47.3 kN) at full afterburner.

 

Performance:

Maximum speed: 693 mph (1,115 km/h) at height and in level flight

Range: 805 mi (700 nmi, 1,300 km) in combat configuration with four AAMs and two drop tanks

Ferry range: 1,275 mi (1,100 nmi, 2,050 km)

Service ceiling: 51,400 ft (15,670 m)

Rate of climb: 12,150 ft/min (61.7 m/s)

Wing loading: 78.6 lb/ft² (384 kg/m²)

Thrust/weight: 0.48

 

Armament:

Six underwing pylons for a mix of AIM-4 Falcon AAMs (IR- and SARH-guided),

pods with unguided 19× 2.75” (70 mm) Mk 4/Mk 40 Folding-Fin Aerial Rockets,

a pair of 165 gal. drop tanks or a pair of unguided nuclear MB-1 Genie air-to-air missiles

  

The kit and its assembly:

Another entry for the Cold War GB at whatifmodelers.com. This build was originally inspired by profiles of a P-80/F-86 hybrid, and respective kitbashings from other modelers. An elegant, though fictional, aircraft! Nevertheless, I wanted to build one, too, and take the original idea a step further. So I chose the F-94 as an ingredient for the kit mix – a rather overlooked aircraft, and getting hands on a donation kit took some time, since there are not many options.

 

I wanted to use the F-94C as starting point, which is already considerably different from the F-80/T-33. Adding swept wings (from a Hobby Boss F-86F, with larger “6-3” wings) changed this look even more. So much that I decided to modify the fin, which did not look appropriate anymore.

 

The fin and the spine’s rear end was replaced with the fin of a Kangnam/Revell Yak-38. In order to unify shapes and make the donation less obvious, the Yak-38 fin’s characteristic, pointed tip was clipped and replaced by a more conventional design, scratched from a piece of 1.5mm styrene sheet. In the wake of this modification, the round elevator tips were clipped, too.

 

Using the F-94’s landing gear wells as benchmarks, the F-86 wings (which had to be cut off of the Hobby Boss kit’s integral, lower fuselage part) were sanded into shape and simply glued into a proper position.

 

This worked so well that a completely new and plausible main landing gear installation was created. As a consequence, I used the F-86’s landing gear struts - they are much better detailed than the Emhar F-94C’s parts. The front wheel strut (it’s a single piece) was transplanted too, even though the suspension was switched 180°.

 

The Emhar F-94C’s cockpit is pretty good (esp. the seats) and were taken OOB. I just covered some gaps in the cockpit walls and under the windscreen with paper tissue, soaked with white glue.

 

The nose was replaced by a bigger radome, taken from an Armstrong Whitworth Meteor NF.14 (Matchbox kit). Its diameter and shape fit almost perfectly onto the F-94C’s front end, and the result reminds a lot of the EF-94C photo reconnaissance test aircraft! Under the nose, a shallow fairing for the IR sensor was added, and all four air brakes were mounted in open position.

 

The underwing pylons come from the scrap box (one pair from an Airfix A-1 Skyraider, another from an ESCI Kamow Ka-34 ‘Hokum’ which also provide the launch rails for the ordnance). The drop tanks come probably from an Italeri F-16 (not certain) while the four AIM-4s come from a Hasegawa USAF air-to-air weapons set.

  

Painting and markings:

This was supposed to become a classic USAF aircraft of the late Fifties, since the F-94 had never been exported. I was actually tempted to add Red Stars, though, because the overall shape has a certain Soviet look to it - esp. the nose, which reminds a lot of the contemporary Yak-25 interceptor?

 

But the original USAF idea won, with an all-metal finish. In order to brighten things up I chose a squadron that served with the Northeast or Alaskan Air Command, which added orange-red high-viz markings to wings and fuselage.

 

The NMF sections were primed with a base coat of Revell’s acrylic Aluminum. On top of that, single panels and details were painted with Alu Plate and Steel Metallizer from Modelmaster.

The International Orange markings were created with Humbrol 132, slightly shaded with orange (Humbrol 18).

 

Part of the nose section and the spine were painted in ADC Grey (FS 16473, Modelmaster), just for some diversity. Cockpit interior and landing gear wells received a coat of US Cockpit Green (Humbrol 226), while the interior of the air brakes was painted in Zinc Primer (Humbrol 81), according to pictures of operational F-94s.

 

The landing gear struts and the inside of their covers became Aluminum (Humbrol 56). The anti glare panel in front of the cockpit was done with dark olive drab (Humbrol 66), the radome flat black and weathered with wet-in-wet streaks of sand brown.

Operational F-94s show serious weathering on their di-electric noses, so this detail was taken over to the kit. Other weathering with paint, beyond a basic black ink wash and some shading on the orange areas, was not done.

 

The drop tanks were painted with Steel Metallizer, for a different metallic shade from the fuselage, and the AIM-4’s received a typical outfit in white and bright red with different seeker heads.

 

Primary decals come from a Heller F-94B kit, which have the benefit of a silver background – even though this does not match 100% with the paint. Squadron markings come from an Xtradecal F-102 sheet, tailored to the kit. Most stencils come from the Emhar OOB sheet, plus some more from the aforementioned F-102 sheet.

 

After some soot stains around the exhaust were added with graphite, the kit was sealed under a coat of semi-glossy acrylic varnish. The anti glare panel and the radome were kept matt, though.

  

A pretty result. Mixing parts from a Shooting Star and a Sabre (a Shooting Sabre, perhaps?) results in a very elegant aircraft. And while the F-94 lost much of its original, elegant appeal, the combo still works with this later interceptor variant of the F-80. Very plausible, IMHO.

after bogie model developed for improved 2TE10V locomotive and used later in 2TE116 with diagonal link arm primary suspension and only helix springs designers returned to more complex variant very like to the used in the 3-axle bogie of electrical locomotives of VL60 family by NEVZ that have inter-axle equalizer bars and combination of helical and leaf springs in the second level of primary suspension.

 

2ТЭ121 mainline diesel-electric locomotoves were developed in mid 1970s as more powerfull model followed 2TE116 having two 3000 hp diesels. It traditionally composed of two sections but have many progressive elements as frame support of traction motors, the load-bearing body with new 4000 hp / 2942 kW diesel 2В-5Д49 (16ЧН26/23), increased wheel size (1250 mm) and high wheel loading (up to 27 t). Unfortunately it remained low-production (only 80 for 1978-1992) and after USSR breakage Ukrainian plant VZOR (renamed to Luhansk Locomotive Works) continued to develop the series 2TE116, which in the last, the UD model received 4000 hp diesel engine of American manufacture.

2TE121 mainly operated on the Northern Railway of Russia and Donetsk Railway of Ukraine. After the collapse of the USSR, repair of diesel locomotives available in Russia was difficult, and they were not needed in Ukraine, where they were massively decommissioned by 1994-95. In Russia some of them continued to operate on the Oktyabrskaya railroad until 2010, the last one was decommissioned in 2014.

Memories of earlier in the season; looking at the development of the rhododendron buds

Developed in Lightroom 4.

 

9/30 This photo has been re-processed with a special DCP (digital camera profile) to approach the skin tone of s5Pro.

The DCP was developed by a passionate photographer "aNYthing".

  

Please refer www.mobile01.com/topicdetail.php?f=254&t=3556825&...

The Salvation Army is a Christian Protestant church and international charitable organisation structured in a quasi-military fashion. The organisation reports a worldwide membership of over 1.5 million, consisting of soldiers, officers and adherents known as Salvationists. Its founders Catherine and William Booth sought to bring salvation to the poor, destitute and hungry by meeting both their "physical and spiritual needs". It is present in 127 countries, running charity shops, operating shelters for the homeless and disaster relief and humanitarian aid to developing countries.

 

The theology of the Salvation Army is derived from that of Methodism although it is distinctive in institution and practice. The Army's doctrine is typical of evangelical Protestant denominations. The Army's purposes are "the advancement of the Christian religion ... of education, the relief of poverty, and other charitable objects beneficial to society or the community of mankind as a whole".

 

The Army was founded in 1865 in London by one-time Methodist circuit-preacher William Booth as the East London Christian Mission. In 1878 Booth reorganised the mission, becoming its first General and introducing the military structure which has been retained to the present day. The current world leader of The Salvation Army is General André Cox, who was elected by the High Council of The Salvation Army on 3 August 2013.

 

HISTORY

The Salvation Army was founded in London's East End in 1865 by one-time Methodist Reform Church minister William Booth and his wife Catherine as the East London Christian Mission. The name "The Salvation Army" developed from an incident on 19 and 20 May. William Booth was dictating a letter to his secretary George Scott Railton and said, "We are a volunteer army." Bramwell Booth heard his father and said, "Volunteer! I'm no volunteer, I'm a regular!" Railton was instructed to cross out the word "volunteer" and substitute the word "salvation". The Salvation Army was modelled after the military, with its own flag (or colours) and its own hymns, often with words set to popular and folkloric tunes sung in the pubs. Booth and the other soldiers in "God's Army" would wear the Army's own uniform, for meetings and ministry work. He became the "General" and his other ministers were given appropriate ranks as "officers". Other members became "soldiers".

 

When William Booth became known as the General, Catherine is known as the "Mother of The Salvation Army". William preached to the poor, and Catherine spoke to the wealthy, gaining financial support for their work. She also acted as a religious minister, which was unusual at the time; the Foundation Deed of the Christian Mission states that women had the same rights to preach as men. William Booth described the organisation's approach: "The three ‘S's’ best expressed the way in which the Army administered to the 'down and outs': first, soup; second, soap; and finally, salvation."

 

In 1880, the Salvation Army started its work in three other countries: Australia, Ireland, and the United States. It was not always an Officer of The Salvation Army who started the Salvation Army in a new country; sometimes Salvationists emigrated to countries and started operating as "the Salvation Army" on their own authority. When the first official officers arrived in Australia and the United States, they found groups of Salvationists already waiting for them and started working with each other.

 

The Salvation Army's main converts were at first alcoholics, morphine addicts, prostitutes and other "undesirables" unwelcome in polite Christian society, which helped prompt the Booths to start their own church. The Booths did not include the use of sacraments (mainly baptism and Holy Communion) in the Army's form of worship, believing that many Christians had come to rely on the outward signs of spiritual grace rather than on grace itself. Other beliefs are that its members should completely refrain from drinking alcohol (Holy Communion is not practiced), smoking, taking illegal drugs and gambling. Its soldiers wear a uniform tailored to the country in which they work; the uniform can be white, grey, navy, fawn and are even styled like a sari in some areas. Any member of the public is welcome to attend their meetings. As the Salvation Army grew rapidly in the late 19th century, it generated opposition in England. Opponents, grouped under the name of the Skeleton Army, disrupted Salvation Army meetings and gatherings, with tactics such as throwing rocks, bones, rats, and tar as well as physical assaults on members of the Salvation Army. Much of this was led by pub owners who were losing business because of the Army's opposition to alcohol and targeting of the frequenters of saloons and public houses.

 

The Salvation Army's reputation in the United States improved as a result of its disaster relief efforts following the Galveston Hurricane of 1900 and the 1906 San Francisco earthquake. The familiar use of bell ringers to solicit donations from passers-by "helps complete the American portrait of Christmas." In the U.S. alone, over 25,000 volunteers with red kettles are stationed near retail stores during the weeks preceding Christmas for fundraising. The church remains a highly visible and sometimes controversial presence in many parts of the world.

 

In 1994, the Chronicle of Philanthropy, an industry publication, released the results of the largest study of charitable and non-profit organisation popularity and credibility. The study showed that The Salvation Army was ranked as the 4th "most popular charity/non-profit in America" of over 100 charities researched, with 47% of Americans over the age of 12 choosing 'Love' and 'Like A Lot' for The Salvation Army.

 

Charity Watch rates the Salvation Army an "A-" to an "A", indicating a high level of financial efficiency and organisational transparency.

  

STRUCTURE, ORGANISATION AND EXPENDITURES

As at 1 September 2015, the Salvation Army operates in 127 countries and provides services in 175 different languages.[3] For administrative purposes, the Salvation Army divides itself geographically into territories, which are then sub-divided into divisions. In larger areas, regional and area commands are also introduced as sub-divisions of divisions. Each territory has an administrative hub known as territorial headquarters (THQ). Likewise, each division has a divisional headquarters (DHQ). Each of these territories is led by a territorial commander who receives orders from the Salvation Army's International Headquarters in London. A territory is normally led by an officer holding the rank of colonel (for small territories) or commissioner for larger territories. In some countries, the work of The Salvation Army may be called a command, led by a command commander. A larger command is typically led by an officer holding the rank of colonel.

 

Its stated membership (as quoted from 2010 Year Book) includes 16,938 active and 9,190 retired officers, 1,122,326 soldiers, 189,176 Adherents, 39,071 Corps Cadets, 378,009 Junior Soldiers, around 104,977 other employees and more than 4.5 million volunteers. Members of the Salvation Army also include "adherents", these are people who do not make the commitment to be a soldier but who recognise the Salvation Army as their church. (According to the 2006 Salvation Army Year Book, in the United States there are 85,148 Senior Soldiers and 28,377 Junior Soldiers, 17,396 Adherents and around 60,000 employees.)

 

The current world leader of the Salvation Army is General André Cox.

 

The Salvation Army is one of the world's largest providers of social aid[citation needed], with expenditures including operating costs of $2.6 billion in 2004, helping more than 32 million people in the U.S. alone. In addition to community centres and disaster relief, the organisation does work in refugee camps, especially among displaced people in Africa. The Salvation Army has received an A- rating from the American Institute of Philanthropy. In the United Kingdom, the Salvation Army is no longer the largest non-governmental provider of social services; however provides a significant service to people in need. The Salvation Army is the second largest charity in the United States, with private donations of almost $2 billion for the fiscal year ending 30 September 2007.

 

In 2004, the Army in the United States received a $1.6 billion donation in the will of Joan B. Kroc, third wife of former McDonald's CEO Ray Kroc. This donation was among the largest individual philanthropic gifts ever given to a single organisation. The donation came with certain restrictions that caused some controversy.

 

The International Congress of the Salvation Army is normally held every 10 years as a conference for all Salvationists from around the world to meet. The first such conference took place in London, UK, from 28 May to 4 June 1886, and subsequent Congressional meetings were held sporadically until 1904 and then 1990. The seventh International Congress in Atlanta, GA, USA, from 28 June to 2 July 2000, was the first held outside of the UK. The latest International Congress was held in London, England 1–5 July 2015, in commemoration of the 150th Anniversary of The Salvation Army's founding.

 

Officers are given Marching Orders to change ministries within the Salvation Army. Usually, officers are given new Marching Orders every two to five years and reassigned to different posts, sometimes moving great distances.

 

A Moscow court ruled that the Salvation Army was a paramilitary organisation subject to expulsion. In October 2006, the European Court of Human Rights ruled the decision illegal.

 

BELIEFS

The beliefs of the Salvation Army rest upon these eleven doctrines:

- We believe that the Scriptures of the Old and New Testaments were given by inspiration of God, and that only they constitute the Divine rule of Christian faith and practice.

- We believe that there is only one God, who is infinitely perfect, the Creator, Preserver, and Governor of all things, and who is the only proper object of religious worship.

- We believe that there are three persons in the Godhead – the Father, the Son and the Holy Spirit, undivided in essence and co-equal in power and glory.

- We believe that in the person of Jesus Christ the divine and human natures are united, so that he is truly and properly God and truly and properly man.

- We believe that our first parents were created in a state of innocence, but by their disobedience they lost their purity and happiness, and that in consequence of their fall all men have become sinners, totally depraved and as such are justly exposed to the wrath of God.

- We believe that the Lord Jesus Christ has, by his suffering and death, made an atonement for the whole world so that whosoever believeth in the name of the Lord Jesus Christ as the Messiah will may be saved.

- We believe that repentance towards God, faith in our Lord Jesus Christ, and regeneration by the Holy Spirit, are necessary to salvation.

- We believe that we are justified by grace through faith in our Lord Jesus Christ and that he that believeth hath the witness in himself.

- We believe that continuance in a state of salvation depends upon continued obedient faith in Christ.

- We believe that it is the privilege of all believers to be wholly sanctified, and that their whole spirit and soul and body may be preserved blameless unto the coming of our Lord Jesus Christ.

- We believe in the immortality of the soul; in the resurrection of the body; in the general judgment at the end of the world; in the eternal happiness of the righteous; and in the endless punishment of the wicked.

 

The denomination does not celebrate the Christian sacraments of Baptism and Holy Communion; although its officers conduct marriages, it holds a traditional Protestant belief that marriage was not instituted by Christ and therefore is not a sacrament.

 

The Salvation Army opposes euthanasia and assisted suicide. Its official stance on abortion is that "The Salvation Army believes in the sanctity of all human life and considers each person to be of infinite value and each life a gift from God to be cherished, nurtured and redeemed. Human life is sacred because it is made in the image of God and has an eternal destiny. (Genesis 1:27) Sacredness is not conferred, nor can it be taken away by human agreement." The Salvation Army official stance admitted in 2010 exceptions in cases such as rape and incest: "In addition, rape and incest are brutal acts of dominance violating women physically and emotionally. This situation represents a special case for the consideration of termination as the violation may be compounded by the continuation of the pregnancy.” It is also against the death penalty: "The Salvation Army recognises that the opinions of Salvationists are divided on the moral acceptability of capital punishment and its effectiveness as a deterrent. However, to advocate in any way the continuance or restoration of capital punishment in any part of the world would be inconsistent with the Army’s purposes and contrary to the Army’s belief that all human life is sacred and that each human being, however wretched, can become a new person in Christ."

 

In 2012, the Salvation Army published a "Positional Statement on Homosexuality" after receiving adverse publicity about their position on homosexuality.

 

"The Bible teaches that God’s intention for humankind is that society should be ordered on the basis of lifelong, legally sanctioned heterosexual unions.... A disposition towards homosexuality is not in itself blameworthy nor is the disposition seen as rectifiable at will.... Homosexual practice however, is, in the light of Scripture, clearly unacceptable. Such activity is chosen behaviour and is thus a matter of the will. It is therefore able to be directed or restrained in the same way heterosexual urges are controlled. Homosexual practice would render any person ineligible for full membership (soldiership) in the Army."

 

As of 2016 the organisation will not appoint homosexuals to posts as ministers, preferring individuals "whose values are consistent with the church's philosophy." (See also Salvation Army Controversy: Criticism by LGBT activists section.)

 

The ordination of women is permitted in the Salvation Army. Salvation Army officers were previously allowed to marry only other officers (this rule varies in different countries); but this rule has been relaxed in recent years. Husbands and wives usually share the same rank and have the same or similar assignments - the major exception to this is the General's spouse, who holds the rank of commissioner.

 

SYMBOLS

FLAG

The Salvation Army flag is a symbol of the Army's war against sin and social evils. The red on the flag symbolises the blood shed by Jesus Christ, the yellow for the fire of the Holy Spirit and the blue for the purity of God the Father.

 

The oldest official emblem of The Salvation Army is the crest.

 

In 1878 Captain W.H. Ebdon suggested a logo, and in 1879 it was to be found on the letterhead of the Salvation Army Headquarters. The captain's suggested design was changed only slightly and a crown was added.

 

The meaning of the crest:

The cross: The cross of the Lord Jesus Christ

The "S": Salvation from sin through Jesus

The ray on the outside of the circle: The Fire of the Holy Spirit

The dots: The Truth of the Gospel

The swords: Spiritual Warfare

"Blood and Fire": The Blood which was shed by Jesus for our sins and the Fire of the Holy Spirit

 

RED SHIELD

The Red Shield has its origins in Salvation Army work during wartime. At the end of the 19th century, Staff-Captain Mary Murray was sent by William Booth to support British troops serving in the Boer War in South Africa. Then, in 1901, this same officer was given the task of establishing the Naval and Military League, the forerunner of the Red Shield Services.

 

Salvation Army officers serving in the Red Shield Services in wartime performed many functions. The Doughnut Girls of World War I are an early example, serving refreshments to troops in the trenches. They also provided first aid stations, ambulances, chaplaincy, social clubs, Christian worship and other front-line services.

 

This symbol is still used in Blue Shield Services that serve the British Armed Forces but it is widely used as a simple, more readily identifiable symbol in many Salvation Army settings. It is common to see the Red Shield used on casual Salvation Army uniform. It is now official Salvation Army policy in the UK that the red shield should be used as the external symbol of the Salvation Army, with the Crest only being used internally. Therefore, any new Salvation Army building will now have the red shield on the outside rather than the crest which certainly would have been used on its Corps (church) buildings.

 

In Australia, the Red Shield has become one of the country's most identified and trusted symbols, leading the Australian Salvation Army to prefer to use this symbol over the logo on its uniform, corps buildings and advertising materials. In the 5th volume of Australian Superbrands it was recorded that "Research reveals that the popular Salvation Army slogan ‘Thank God for the Salvos’ has almost total recognition amongst the Australian public, achieving 93 per cent aided awareness".

 

UNIFORM

Salvation Army officers and soldiers often wear uniforms. The idea that they should do so originated with Elijah Cadman who, at the Salvation Army's 'War Congress' in August 1878 said "I would like to wear a suit of clothes that would let everyone know I meant war to the teeth and salvation for the world". The uniform identifies the wearer as a Salvationist and a Christian. It also symbolises availability to those in need. The uniform takes many forms internationally but is characterised by the 'S' insignia for 'Salvation' and carries the meaning 'Saved to Serve', or 'Saved to Save'. Other letters are substituted to conform with local language.

 

TARTAN

Since 1983 there has been an official Salvation Army tartan. It was designed by Captain Harry Cooper, for the Perth Citadel Corps centenary commemoration. It is based upon the colours of the Salvation Army flag, with which it shares the same symbolism. However, it is rarely seen outside Scotland

 

SALUTE

The Salvation Army has a unique form of salute which involves raising the right hand above shoulder-height with the index finger pointing upwards. It signifies recognition of a fellow citizen of heaven, and a pledge to do everything possible to get others to heaven also. In the case of saluting in response to applause, in circumstances such as a musical festival or being applauded for a speech, it also signifies that the Salvationist wishes to give Glory to God and not themselves.

 

In some instances, the salute is accompanied with a shout of 'hallelujah!'

 

CONTROVERSY

CRITICISM BY LGBT ACTIVISTS

Some in the United States have alleged that the Salvation Army discriminates against lesbian, gay, bisexual, and transgender (LGBT) individuals in its hiring practices. The Salvation Army states that it does not "discriminate against hiring gays and lesbians for the majority of its roughly 55,000 jobs". Because the Salvation Army is a church, Title VII of the U.S. Civil Rights Act of 1964 allows it to inquire into people's religious beliefs in its hiring practices. In 2001, the Salvation Army pressed the Bush Administration to exempt it and other religious groups from anti-discrimination legislation which it felt infringed on the organisation's religious freedoms. This request was denied, and was sharply rebuked by David Smith, then-spokesperson for the Human Rights Campaign. “Gays and lesbians are taxpayers, too,” said Smith. “Their money should not be used by religious groups to fund discriminatory practices against them."

 

The Salvation Army Western Territory approved a plan in October 2001 to start offering domestic-partnership benefits to gay employees. Members of various evangelical Christian interest groups protested the decision. Focus on the Family founder James Dobson excoriated the Salvation Army for abandoning its "moral integrity" and urged his radio listeners to bombard the organisation's offices with phone calls and letters. The American Family Association also accused the Salvation Army of a "monstrous … appeasement of sin" that resulted in a "betrayal of the church." In November 2001 the Salvation Army nationwide rescinded the Western Territory's decision with an announcement that it would only provide benefits coverage for different-sex spouses and dependent children of its employees.

 

In 2004, the Salvation Army said that it would close operations in New York City unless it was exempted from a municipal ordinance requiring them to offer benefits to gay employees’ partners. The City Council refused to make the exemption. Mayor Michael R. Bloomberg's administration chose not to enforce the ordinance. The administration's right to decline to enforce the ordinance was upheld by the New York State Court of Appeals in 2006.

 

On 15 December 2012, in Canada, Andrea Le Good noticed a Salvation Army bell-ringer carrying a sign reading "if you support gay rights: please do not donate." While the bell-ringer claimed he had permission from the charity to wear the sign, Salvation Army spokeswoman Kyla Ferns said that it had no part in the sign, and that the bell-ringer was pulled away immediately when the charity learned about it. The charity's website describes marriage as heterosexual by definition, and a published document called on homosexuals to embrace celibacy as a way of life. The same document also states that there is no scriptural support for the mistreatment of homosexuals.

 

In February 2000, the Salvation Army in the United Kingdom publicly opposed (in their publication The War Cry and in a letter to a Scottish Parliament committee) the repeal of Section 28 of the Local Government Act 1988, which prevented local authorities from "intentionally promot[ing] homosexuality". However, the organisation's UK website states that it offers "unconditional assistance and support regardless of race, religion, gender or sexual orientation, respecting the identity and choices of all those referred to them.... As well as having a right to be dealt with professionally, people can expect from us encouragement and a respect for their individual beliefs, ambitions and preferences".

 

Before the passing of the Homosexual Law Reform Act 1986 by the New Zealand Parliament, the Salvation Army was active throughout New Zealand gathering signatures for a petition seeking to prevent the bill's passing. In 2006, the Army released a statement regretting the ill feelings that persisted following this activity. It stated in part "We do understand though that The Salvation Army’s official opposition to the Reform Bill was deeply hurtful to many, and are distressed that ill-feeling still troubles our relationship with segments of the gay community. We regret any hurt that may remain from that turbulent time and our present hope is to rebuild bridges of understanding and dialogue between our movement and the gay community."

 

Despite documented events of Salvation Army's volunteers and their views, the organisation has issued an LGBT Statement as a response. The statement does not address any documented news events of discrimination and claims to debunk these events as urban myth.

 

In November 2013 it was made known that the Salvation Army was referring LGBT individuals to one of several conversion therapy groups. As a response the Salvation Army removed such referrals from their website.

 

WIKIPEDIA

Shanghai cityscape under development

 

GettyImages || Flickriver || Shanghai

developing b&w film prints in the darkroom myself is the best thing everrr

DEVELOP participants Labreshia Mims, Britta Dosch, Garrett Kidd, Amy Wolfe and Rebekke Muench present the outcomes of the El Salvador Ecological Forecasting project during the last week of the Spring 2016 term. This project demonstrated the use of NASA Earth Observations to predict deforestation and forest degradation in El Salvador. develop.larc.nasa.gov

 

Image credit: NASA LaRC

Nikon F3

Six Gates Films Orwell BW @400 iso

developed in Tmax dev 7''

epson v700

 

almost all of this picture were taken by Luca (Laszlo K.) while i was developing.

 

it has been a glorious day. We developed over 23 rolls of color negative cinema film in a vintage Morse G3 tank. We had some major fixing issue but we saved some good frames & had a good time.

 

Bottom line:

1)ECN2 is totally feasible for home processing

2) Morse G3 tank agitation could not be the best for these films.

3) we took a little step forward for DIY film photography

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Varanasi, also known as Benares, or Kashi is an Indian city on the banks of the Ganga in Uttar Pradesh, 320 kilometres south-east of the state capital, Lucknow. It is the holiest of the seven sacred cities (Sapta Puri) in Hinduism, and Jainism, and played an important role in the development of Buddhism. Some Hindus believe that death at Varanasi brings salvation. It is one of the oldest continuously inhabited cities in the world. Varanasi is also known as the favourite city of the Hindu deity Lord Shiva as it has been mentioned in the Rigveda that this city in older times was known as Kashi or "Shiv ki Nagri".

 

The Kashi Naresh (Maharaja of Kashi) is the chief cultural patron of Varanasi, and an essential part of all religious celebrations. The culture of Varanasi is closely associated with the Ganges. The city has been a cultural centre of North India for several thousand years, and has a history that is older than most of the major world religions. The Benares Gharana form of Hindustani classical music was developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians live or have lived in Varanasi. Gautama Buddha gave his first sermon at Sarnath, located near Varanasi.

 

Varanasi is the spiritual capital of India. It is often referred to as "the holy city of India", "the religious capital of India", "the city of Shiva", and "the city of learning". Scholarly books have been written in the city, including the Ramcharitmanas of Tulsidas. Today, there is a temple of his namesake in the city, the Tulsi Manas Mandir. The current temples and religious institutions in the city are dated to the 18th century. One of the largest residential universities of Asia, the Banaras Hindu University (BHU), is located here.

 

ETYMOLOGY

The name Varanasi possibly originates from the names of the two rivers: Varuna, still flowing in Varanasi, and Asi, a small stream near Assi Ghat. The old city does lie on the north shores of Ganges River bounded by its two tributaries Varuna and Asi. Another speculation is that the city derives its name from the river Varuna, which was called Varanasi in olden times.[11] This is generally disregarded by historians. Through the ages, Varanasi has been known by many names including Kāśī or Kashi (used by pilgrims dating from Buddha's days), Kāśikā (the shining one), Avimukta ("never forsaken" by Shiva), Ānandavana (the forest of bliss), and Rudravāsa (the place where Rudra/Śiva resides).

 

In the Rigveda, the city is referred to as Kāśī or Kashi, the luminous city as an eminent seat of learning. The name Kāśī is also mentioned in the Skanda Purana. In one verse, Shiva says, "The three worlds form one city of mine, and Kāśī is my royal palace therein." The name Kashi may be translated as "City of Light".

 

HISTORY

According to legend, Varanasi was founded by the God Shiva. The Pandavas, the heroes of the Hindu epic Mahabharata are also stated to have visited the city in search of Shiva to atone for their sins of fratricide and Brāhmanahatya that they had committed during the climactic Kurukshetra war. It is regarded as one of seven holy cities which can provide Moksha:

 

The earliest known archaeological evidence suggests that settlement around Varanasi in the Ganga valley (the seat of Vedic religion and philosophy) began in the 11th or 12th century BC, placing it among the world's oldest continually inhabited cities. These archaeological remains suggest that the Varanasi area was populated by Vedic people. However, the Atharvaveda (the oldest known text referencing the city), which dates to approximately the same period, suggests that the area was populated by indigenous tribes. It is possible that archaeological evidence of these previous inhabitants has yet to be discovered. Recent excavations at Aktha and Ramnagar, two sites very near to Varanasi, show them to be from 1800 BC, suggesting Varanasi started to be inhabited by that time too. Varanasi was also home to Parshva, the 23rd Jain Tirthankara and the earliest Tirthankara accepted as a historical figure in the 8th century BC.

 

Varanasi grew as an important industrial centre, famous for its muslin and silk fabrics, perfumes, ivory works, and sculpture. During the time of Gautama Buddha (born circa 567 BC), Varanasi was the capital of the Kingdom of Kashi. Buddha is believed to have founded Buddhism here around 528 BC when he gave his first sermon, "Turning the Wheel of Law", at nearby Sarnath. The celebrated Chinese traveller Xuanzang, who visited the city around 635 AD, attested that the city was a centre of religious and artistic activities, and that it extended for about 5 kilometres along the western bank of the Ganges. When Xuanzang, also known as Hiuen Tsiang, visited Varanasi in the 7th century, he named it "Polonisse" and wrote that the city had some 30 temples with about 30 monks. The city's religious importance continued to grow in the 8th century, when Adi Shankara established the worship of Shiva as an official sect of Varanasi.

 

In ancient times, Varanasi was connected by a road starting from Taxila and ending at Pataliputra during the Mauryan Empire. In 1194, the city succumbed to Turkish Muslim rule under Qutb-ud-din Aibak, who ordered the destruction of some one thousand temples in the city. The city went into decline over some three centuries of Muslim occupation, although new temples were erected in the 13th century after the Afghan invasion. Feroz Shah ordered further destruction of Hindu temples in the Varanasi area in 1376. The Afghan ruler Sikander Lodi continued the suppression of Hinduism in the city and destroyed most of the remaining older temples in 1496. Despite the Muslim rule, Varanasi remained the centre of activity for intellectuals and theologians during the Middle Ages, which further contributed to its reputation as a cultural centre of religion and education. Several major figures of the Bhakti movement were born in Varanasi, including Kabir who was born here in 1389 and hailed as "the most outstanding of the saint-poets of Bhakti cult (devotion) and mysticism of 15th-Century India"; and Ravidas, a 15th-century socio-religious reformer, mystic, poet, traveller, and spiritual figure, who was born and lived in the city and employed in the tannery industry. Similarly, numerous eminent scholars and preachers visited the city from across India and south Asia. Guru Nanak Dev visited Varanasi for Shivratri in 1507, a trip that played a large role in the founding of Sikhism.

 

In the 16th century, Varanasi experienced a cultural revival under the Muslim Mughal emperor Akbar who invested in the city, and built two large temples dedicated to Shiva and Vishnu. The Raja of Poona established the Annapurnamandir and the 200 metres Akbari Bridge was also completed during this period. The earliest tourists began arriving in the city during the 16th century. In 1665, the French traveller Jean Baptiste Tavernier described the architectural beauty of the Vindu Madhava temple on the side of the Ganges. The road infrastructure was also improved during this period and extended from Kolkata to Peshawar by Emperor Sher Shah Suri; later during the British Raj it came to be known as the famous Grand Trunk Road. In 1656, emperor Aurangzeb ordered the destruction of many temples and the building of mosques, causing the city to experience a temporary setback. However, after Aurangazeb's death, most of India was ruled by a confederacy of pro-Hindu kings. Much of modern Varanasi was built during this time by the Rajput and Maratha kings, especially during the 18th century, and most of the important buildings in the city today date to this period. The kings continued to be important through much of the British rule (1775–1947 AD), including the Maharaja of Benares, or Kashi Naresh. The kingdom of Benares was given official status by the Mughals in 1737, and continued as a dynasty-governed area until Indian independence in 1947, during the reign of Dr. Vibhuti Narayan Singh. In the 18th century, Muhammad Shah ordered the construction of an observatory on the Ganges, attached to Man Mandir Ghat, designed to discover imperfections in the calendar in order to revise existing astronomical tables. Tourism in the city began to flourish in the 18th century. In 1791, under the rule of the British Governor-General Warren Hastings, Jonathan Duncan founded a Sanskrit College in Varanasi. In 1867, the establishment of the Varanasi Municipal Board led to significant improvements in the city.

 

In 1897, Mark Twain, the renowned Indophile, said of Varanasi, "Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together." In 1910, the British made Varanasi a new Indian state, with Ramanagar as its headquarters but with no jurisdiction over the city of Varanasi itself. Kashi Naresh still resides in the Ramnagar Fort which is situated to the east of Varanasi, across the Ganges. Ramnagar Fort and its museum are the repository of the history of the kings of Varanasi. Since the 18th century, the fort has been the home of Kashi Naresh, deeply revered by the local people. He is the religious head and some devout inhabitants consider him to be the incarnation of Shiva. He is also the chief cultural patron and an essential part of all religious celebrations.

 

A massacre by British troops, of the Indian troops stationed here and of the population of the city, took place during the early stages of the Indian Rebellion of 1857. Annie Besant worked in Varanasi to promote theosophy and founded the Central Hindu College which later became a foundation for the creation of Banaras Hindu University as a secular university in 1916. Her purpose in founding the Central Hindu College in Varanasi was that she "wanted to bring men of all religions together under the ideal of brotherhood in order to promote Indian cultural values and to remove ill-will among different sections of the Indian population."

 

Varanasi was ceded to the Union of India on 15 October 1948. After the death of Dr. Vibhuti Narayan Singh in 2000, his son Anant Narayan Singh became the figurehead king, responsible for upholding the traditional duties of a Kashi Naresh.

 

MAIN SIGHTS

Varanasi's "Old City", the quarter near the banks of the Ganga river, has crowded narrow winding lanes flanked by road-side shops and scores of Hindu temples. As atmospheric as it is confusing, Varanasi's labyrinthine Old City has a rich culture, attracting many travellers and tourists. The main residential areas of Varanasi (especially for the middle and upper classes) are situated in regions far from the ghats; they are more spacious and less polluted.

 

Museums in and around Varanasi include Jantar Mantar, Sarnath Museum, Bharat Kala Bhawan and Ramnagar Fort.

 

JANTAR MANTAR

The Jantar Mantar observatory (1737) is located above the ghats on the Ganges, much above the high water level in the Ganges next to the Manmandir Ghat, near to Dasaswamedh Ghat and adjoining the palace of Raja Jai Singh of Jaipur. Compared to the observatories at Jaipur and Delhi, it is less well equipped but has a unique equatorial sundial which is functional and allows measurements to be monitored and recorded by one person.

 

RAMNAGAR FORT

The Ramnagar Fort located near the Ganges River on its eastern bank, opposite to the Tulsi Ghat, was built in the 18th century by Kashi Naresh Raja Balwant Singh with creamy chunar sandstone. It is in a typically Mughal style of architecture with carved balconies, open courtyards, and scenic pavilions. At present the fort is not in good repair. The fort and its museum are the repository of the history of the kings of Benares. It has been the home of the Kashi Naresh since the 18th century. The current king and the resident of the fort is Anant Narayan Singh who is also known as the Maharaja of Varanasi even though this royal title has been abolished since 1971. Labeled "an eccentric museum", it has a rare collection of American vintage cars, sedan chairs (bejeweled), an impressive weaponry hall and a rare astrological clock. In addition, manuscripts, especially religious writings, are housed in the Saraswati Bhawan. Also included is a precious handwritten manuscript by Goswami Tulsidas. Many books illustrated in the Mughal miniature style, with beautifully designed covers are also part of the collections. Because of its scenic location on the banks of the Ganges, it is frequently used as an outdoor shooting location for films. The film titled Banaras is one of the popular movies shot here. However, only a part of the fort is open for public viewing as the rest of the area is the residence of the Kashi Naresh and his family. It is 14 kilometres from Varanasi.

 

GHATS

Ghats are embankments made in steps of stone slabs along the river bank where pilgrims perform ritual ablutions. Ghats in Varanasi are an integral complement to the concept of divinity represented in physical, metaphysical and supernatural elements. All the ghats are locations on "the divine cosmic road", indicative of "its manifest transcendental dimension" Varanasi has at least 84 ghats. Steps in the ghats lead to the banks of River Ganges, including the Dashashwamedh Ghat, the Manikarnika Ghat, the Panchganga Ghat and the Harishchandra Ghat (where Hindus cremate their dead). Many ghats are associated with legends and several are now privately owned.

 

Many of the ghats were built when the city was under Maratha control. Marathas, Shindes (Scindias), Holkars, Bhonsles, and Peshwas stand out as patrons of present-day Varanasi. Most of the ghats are bathing ghats, while others are used as cremation sites. A morning boat ride on the Ganges across the ghats is a popular visitor attraction. The extensive stretches of ghats enhance the river front with a multitude of shrines, temples and palaces built "tier on tier above the water’s edge".

 

The Dashashwamedh Ghat is the main and probably the oldest ghat of Varansi located on the Ganges, close to the Kashi Vishwanath Temple. It is believed that Brahma created it to welcome Shiva and sacrificed ten horses during the Dasa -Ashwamedha yajna performed here. Above the ghat and close to it, there are also temples dedicated to Sulatankesvara, Brahmesvara, Varahesvara, Abhaya Vinayaka, Ganga (the Ganges), and Bandi Devi which are part of important pilgrimage journeys. A group of priests perform "Agni Pooja" (Worship to Fire) daily in the evening at this ghat as a dedication to Shiva, Ganga, Surya (Sun), Agni (Fire), and the whole universe. Special aartis are held on Tuesdays and on religious festivals.

 

The Manikarnika Ghat is the Mahasmasana (meaning: "great cremation ground") and is the primary site for Hindu cremation in the city. Adjoining the ghat, there are raised platforms that are used for death anniversary rituals. It is said that an ear-ring (Manikarnika) of Shiva or his wife Sati fell here. According to a myth related to the Tarakesvara Temple, a Shiva temple at the ghat, Shiva whispers the Taraka mantra ("Prayer of the crossing") in the ear of the dead. Fourth-century Gupta period inscriptions mention this ghat. However, the current ghat as a permanent riverside embankment was built in 1302 and has been renovated at least three times.

 

TEMPLES

Among the estimated 23000 temples in Varanasi, the most worshiped are: the Kashi Vishwanath Temple of Shiva; the Sankat Mochan Hanuman Temple; and the Durga Temple known for the band of monkeys that reside in the large trees nearby.

 

Located on the outskirts of the Ganges, the Kashi Vishwanath Temple – dedicated to Varanasi's presiding deity Shiva (Vishwanath – "Lord of the world") – is an important Hindu temple and one of the 12 Jyotirlinga Shiva temples. It is believed that a single view of Vishwanath Jyotirlinga is worth more than that of other jyotirlingas. The temple has been destroyed and rebuilt a number of times. The Gyanvapi Mosque, which is adjacent to the temple, is the original site of the temple. The temple, as it exists now, also called Golden Temple, was built in 1780 by Queen Ahilyabai Holkar of Indore. The two pinnacles of the temple are covered in gold, donated in 1839 by Ranjit Singh, the ruler of the Punjab and the remaining dome is also planned to be gold plated by the Ministry of Culture & Religious Affairs of Uttar Pradesh. On 28 January 1983, the temple was taken over by the government of Uttar Pradesh and its management was transferred to a trust with then Kashi Naresh, Vibhuti Narayan Singh, as president and an executive committee with a Divisional Commissioner as chairman. Numerous rituals, prayers and aratis are held daily, starting from 2:30 am till 11:00 pm.

 

The Sankat Mochan Hanuman Temple is one of the sacred temples of the Hindu god Hanuman situated by the Assi River, on the way to the Durga and New Vishwanath temples within the Banaras Hindu University campus. The present temple structure was built in early 1900s by the educationist and freedom fighter, Pandit Madan Mohan Malviya, the founder of Banaras Hindu University. It is believed the temple was built on the very spot where the medieval Hindu saint Tulsidas had a vision of Hanuman. Thousands flock to the temple on Tuesdays and Saturdays, weekdays associated with Hanuman. On 7 March 2006, in a terrorist attack one of the three explosions hit the temple while the Aarti was in progress when numerous devotees and people attending a wedding were present and many were injured. However, normal worship was resumed the next day with devotees visiting the temple and reciting hymns of Hanuman Chalisa (authored by Tulidas) and Sundarkand (a booklet of these hymns is provided free of charge in the temple). After the terrorist incident, a permanent police post was set up inside the temple.

 

There are two temples named "Durga" in Varanasi, Durga Mandir (built about 500 years ago), and Durga Kund (built in the 18th century). Thousands of Hindu devotees visit Durga Kund during Navratri to worship the goddess Durga. The temple, built in Nagara architectural style, has multi-tiered spires[96] and is stained red with ochre, representing the red colour of Durga. The building has a rectangular tank of water called the Durga Kund ("Kund" meaning a pond or pool). Every year on the occasion of Nag Panchami, the act of depicting the god Vishnu reclining on the serpent Shesha is recreated in the Kund.

 

While the Annapurna Temple, located close to the Kashi Vishwanath temple, is dedicated to Annapurna, the goddess of food, the Sankatha Temple close to the Sindhia Ghat is dedicated to Sankatha, the goddess of remedy. The Sankatha temple has a large sculpture of a lion and a nine temple cluster dedicated to the nine planets.

 

Kalabhairav Temple, an ancient temple located near the Head Post Office at Visheshar Ganj, is dedicated to Kala-Bhairava, the guardian (Kotwal) of Varanasi. The Mrithyunjay Mahadev Temple, dedicated to Shiva, is situated on the way to Daranagar to Kalbhairav temple. A well near the temple has some religious significance as its water source is believed to be fed from several underground streams, having curative powers.

 

The New Vishwanath Temple located in the campus of Banaras Hindu University is a modern temple which was planned by Pandit Malviya and built by the Birlas. The Tulsi Manas Temple, nearby the Durga Temple, is a modern temple dedicated to the god Rama. It is built at the place where Tulsidas authored the Ramcharitmanas, which narrates the life of Rama. Many verses from this epic are inscribed on the temple walls.

 

The Bharat Mata Temple, dedicated to the national personification of India, was inaugurated by Mahatma Gandhi in 1936. It has relief maps of India carved in marble. Babu Shiv Prasad Gupta and Durga Prasad Khatri, leading numismatists, antiquarians and nationalist leaders, donated funds for its construction.

 

RELIGION

HINDUISM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

ISLAM

Varanasi is one of the holiest cities and centres of pilgrimage for Hindus of all denominations. It is one of the seven Hindu holiest cities (Sapta Puri), considered the giver of salvation (moksha). Over 50,000 Brahmins live in Varanasi, providing religious services to the masses. Hindus believe that bathing in the Ganges remits sins and that dying in Kashi ensures release of a person's soul from the cycle of its transmigrations. Thus, many Hindus arrive here for dying.

 

As the home to the Kashi Vishwanath Temple Jyotirlinga, it is very sacred for Shaivism. Varanasi is also a Shakti Peetha, where the temple to goddess Vishalakshi stands, believed to be the spot where the goddess Sati's earrings fell. Hindus of the Shakti sect make a pilgrimage to the city because they regard the River Ganges itself to be the Goddess Shakti. Adi Shankara wrote his commentaries on Hinduism here, leading to the great Hindu revival.

 

In 2001, Hindus made up approximately 84% of the population of Varanasi District.

 

OTHERS

At the 2001 census, persons of other religions or no religion made up 0.4% of the population of Varanasi District.

 

Varanasi is a pilgrimage site for Jains along with Hindus and Buddhists. It is believed to be the birthplace of Suparshvanath, Shreyansanath, and Parshva, who are respectively the seventh, eleventh, and twenty-third Jain Tirthankars and as such Varanasi is a holy city for Jains. Shree Parshvanath Digambar Jain Tirth Kshetra (Digambar Jain Temple) is situated in Bhelupur, Varanasi. This temple is of great religious importance to the Jain Religion.

 

Sarnath, a suburb of Varanasi, is a place of Buddhist pilgrimage. It is the site of the deer park where Siddhartha Gautama of Nepal is said to have given his first sermon about the basic principles of Buddhism. The Dhamek Stupa is one of the few pre-Ashokan stupas still in existence, though only its foundation remains. Also remaining is the Chaukhandi Stupa commemorating the spot where Buddha met his first disciples in the 5th century. An octagonal tower was built later there.

 

Guru Nanak Dev visited Varanasi for Shivratri in 1507 and had an encounter which with other events forms the basis for the story of the founding of Sikhism. Varanasi also hosts the Roman Catholic Diocese of Varanasi, and has an insignificant Jewish expatriate community. Varanasi is home to numerous tribal faiths which are not easily classified.

 

Dalits are 13% of population Of Varanasi city. Most dalits are followers of Guru Ravidass. So Shri Guru Ravidass Janam Asthan is important place of pilgrimage for Ravidasis from all around India.

 

RELIGIOUS FESTIVALS

On Mahashivaratri (February) – which is dedicated to Shiva – a procession of Shiva proceeds from the Mahamrityunjaya Temple to the Kashi Vishwanath Temple.

 

Dhrupad Mela is a five-day musical festival devoted to dhrupad style held at Tulsi Ghat in February–March.

 

The Sankat Mochan Hanuman Temple celebrates Hanuman Jayanti (March–April), the birthday of Hanuman with great fervour. A special puja, aarti, and a public procession is organized. Starting in 1923, the temple organizes a five-day classical music and dance concert festival titled Sankat Mochan Sangeet Samaroh in this period, when iconic artists from all parts of India are invited to perform.

 

The Ramlila of Ramnagar is a dramatic enactment of Rama's legend, as told in Ramacharitamanasa. The plays, sponsored by Kashi Naresh, are performed in Ramnagar every evening for 31 days. On the last day, the festivities reach a crescendo as Rama vanquishes the demon king Ravana. Kashi Naresh Udit Narayan Singh started this tradition around 1830.

 

Bharat Milap celebrates the meeting of Rama and his younger brother Bharata after the return of the former after 14 years of exile. It is celebrated during October–November, a day after the festival of Vijayadashami. Kashi Naresh attends this festival in his regal attire resplendent in regal finery. The festival attracts a large number of devotees.

 

Nag Nathaiya, celebrated on the fourth lunar day of the dark fortnight of the Hindu month of Kartik (October–November), that commemorates the victory of the god Krishna over the serpent Kaliya. On this occasion, a large Kadamba tree (Neolamarckia cadamba) branch is planted on the banks of the Ganges so that a boy acting the role of Krishna can jump into the river on to the effigy representing Kaliya. He stands over the effigy in a dancing pose playing the flute; the effigy and the boy standing on it is given a swirl in front of the audience. People watch the display standing on the banks of the river or from boats.

 

Ganga Mahotsav is a five-day music festival organized by the Uttar Pradesh Tourism Department, held in November–December culminating a day before Kartik Poornima (Dev Deepawali). On Kartik Poornima also called the Ganges festival, the Ganges is venerated by arti offered by thousands of pilgrims who release lighted lamps to float in the river from the ghats.

 

Annually Jashne-Eid Miladunnabi is celebrated on the day of Barawafat in huge numbers by Muslims in a huge rally coming from all the parts of the city and meeting up at Beniya Bagh.

 

WIKIPEDIA

Developing induced breeding techniques for SIS could help to mitigate the destruction of wild spawn. Photo by Francois Rajts. Photo by WorldFish.

GOVERNOR TOMBLIN PRESENTS $9.3 MILLION IN GRANTS

 

TO LOCAL GROUPS, COMMUNITY JUSTICE PROGRAMS

   

CHARLESTON, W.Va. (September 9, 2016) – Gov. Earl Ray Tomblin today presented more than $9.3 million in grant funding to community support groups and justice programs across the state. This funding will be used to develop new programming and enhance existing initiatives to support West Virginia’s communities and state justice system.

   

“With this needed funding, community programs from all corners of our state will be better equipped to serve children and families and further strengthen West Virginia’s justice system.” Gov. Tomblin said. “We are expanding direct services to victims of crime, putting programs in place to help at-risk youth get back on track and preparing parents with the life skills they need to foster a healthy, nurturing environment to raise their families.”

   

The total grant funding was allocated as follows:

   

$7,023,255 in Victims of Crime Act/Victim Assistance Grants - 75 grantees;

$529, 254 in Justice Reinvestment Treatment Supervision Grants - 4 grantees;

$1,203,175 in Justice Assistance Grants - 34 grantees;

$543,222 in Juvenile Justice & Delinquency Grants - 18 grantees.

  

Victims of Crime Act/Victim Assistance Grants:

BARBOUR

Barbour County Commission $38,936.00

These funds will provide for the salary of a full-time Victim Assistance Coordinator in the Barbour County Prosecuting Attorney's Office to provide direct services to crime victims in Barbour County.

BERKELEY, JEFFERSON, MORGAN

Children's Home Society of West Virginia $35,576.00

These funds will provide for the salary of a full-time Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Jefferson, Berkeley, and Morgan Counties.

BROOKE, HANCOCK

A Child's Place CASA, Ltd. $25,090.00

These funds will provide for a portion of the salaries of a part-time CASA Volunteer Coordinator and Program Director to provide direct services to victims of child abuse and neglect in Brooke and Hancock Counties.

CABELL

Cabell County Commission $129,895.00

These funds will provide for the salaries of three full-time Victim Advocates and two part-time Victim Advocates in the Cabell County Prosecuting Attorney's Office to provide direct services to crime victims in Cabell County.

CABELL, WAYNE, KANAWHA, PUTNAM

TEAM for West Virginia Children, Inc. $192,075.00

These funds will provide for a portion of the salaries of a full-time CASA Coordinator for Cabell County, a

Cabell/Wayne CASA Volunteer Coordinator, a Kanawha/Boone/Lincoln Volunteer Coordinator and a

Putnam/Cabell Volunteer Coordinator to provide direct services to child abuse and neglect victims in Cabell, Wayne, Putnam and Kanawha Counties.

CABELL, WAYNE, LINCOLN

Family Service a Division of Goodwill, Inc. $61,748.00

These funds will provide for a portion of the salaries of three part-time Victim Therapists to provide direct services to victims of domestic violence, sexual assault, and child abuse in Cabell, Lincoln, and Wayne Counties.

CABELL, WAYNE, LINCOLN

CONTACT Huntington Inc. $143,338.00

These funds will provide for the salary of a full-time Wayne & Lincoln County Advocate, Campus Victim Advocate, and Community Victim Advocate, and for a part-time Victim Advocate to provide direct services to victims of sexual assault in Cabell, Wayne, and Lincoln.

CABELL, WAYNE, PUTNAM, LINCOLN, MASON

Branches Domestic Violence Shelter, Inc. $292,641.00

These funds will provide for a portion of the salaries of a full-time Social Worker, a Mason County Advocate, a

Putnam County Advocate, a Lincoln County Advocate, Wayne County Advocate, Evening Advocate, Case Manager, and part-time Putnam County Advocate to provide direct services to domestic violence victims in Cabell, Lincoln, Putnam, Wayne, and Mason Counties.

GREENBRIER

Greenbrier County Commission $54,685.00

These funds will provide for the salary of a full-time Victim Services Coordinator in the Greenbrier County Prosecuting Attorney's Office to provide direct services to crime victims in Greenbrier County.

GREENBRIER, MONROE, POCAHONTAS

Child and Youth Advocacy Center $88,469.00

These funds will provide for the salary of a full-time Family Advocate and full-time Forensic Interviewer, and a portion of the salaries of a full-time Therapist and Program Director to provide direct services to child abuse victims and adult survivors of child sexual abuse in Greenbrier, Pocahontas, and Monroe Counties.

GREENBRIER, MONROE, POCAHONTAS

Family Refuge Center $168,120.00

These funds will provide for a portion of the salaries of the full-time Lead Shelter Advocate, a Daytime Shelter

Advocate, Overnight Shelter Advocate, Monroe County Advocate, Pocahontas County Advocate, and part-time Weekend Shelter Advocate, and Victim Advocate to provide direct services to victims of domestic violence and sexual assault in Greenbrier, Monroe, and Pocahontas Counties.

GREENBRIER, POCAHONTAS

CASA of the Eleventh Judicial Circuit, Inc. $42,424.00

These funds will provide for a portion of the part-time salary of a Volunteer Coordinator and full-time Program Director to provide direct services to victims of child abuse in Greenbrier and Pocahontas Counties.

HANCOCK, BROOKE

CHANGE, Inc. $54,285.00

These funds will provide for the salary of a full-time Victim Advocate and part-time Victim Advocate to provide direct services to victims of domestic violence in Brooke and Hancock Counties.

HANCOCK, BROOKE, OHIO

Hancock County Commission $125,979.00

These funds will provide for the full-time salaries of a Hancock County Advocate, a Brooke County Advocate, and a portion of the salary of a full-time Ohio County Advocate to provide direct services to crime victims in Brooke, Hancock, and Ohio Counties.

HARRISON

Harrison County CASA Program, Inc. $42,907.00

These funds will provide for a portion of the salaries of a full-time Volunteer Coordinator and the Program Director to provide direct services to victims of child abuse and neglect in Harrison County.

HARRISON, DODDRIDGE

Harrison County Child Advocacy Center $40,991.00

These funds will provide for the salary of a full-time Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Harrison County.

JACKSON

Jackson County Commission $35,000.00

These funds will provide for the salary of a full-time Victim Advocate in the Jackson County Sheriff's Office to provide direct services to crime victims in Jackson County.

JACKSON, ROANE, CALHOUN

CASA of the Fifth Judicial Circuit, Inc. $46,101.00

These funds will provide for a portion of the salary of the Program Director and two Volunteer Coordinators to provide direct services to child abuse and neglect victims in Jackson, Roane, and Calhoun Counties.

JEFFERSON

Jefferson County Commission $67,104.00

These funds will provide for a portion of the salaries of two full-time Victim Advocates in the Jefferson County Prosecuting Attorney's Office to provide direct services to crime victims in Jefferson County.

JEFFERSON, BERKELEY, MORGAN

Shenandoah Women's Center, Inc. $355,035.00

These funds will provide for the salaries of a full-time Jefferson County Outreach Advocate, and two Shelter

Advocates, and a portion of the salaries for a full-time Morgan County Outreach Advocate, a Jefferson County Outreach Advocate, two Berkeley County Outreach Advocates, Evening and Weekend Shelter Advocate positions, and two part-time Counselors to provide direct services to child victims, victims of domestic violence, and sexual assault in Berkeley, Jefferson, and Morgan Counties.

CASA of the Eastern Panhandle, Inc. $103,218.00

These funds will provide for the salary of a Senior Volunteer Coordinator, two Volunteer Coordinators, and a part-time Volunteer Coordinator to provide direct services to victims of child abuse and neglect in Berkeley, Jefferson, and Morgan Counties.

KANAWHA

City of Charleston $36,600.00

These funds will provide for a portion of the salary of a full-time Victim Services Coordinator in the Charleston Police Department to provide direct services to crime victims in the City of Charleston.

CAMC Health Education & Research Institute $105,966.00

These funds will provide for the salary of a full-time Family Advocate and a portion of the salary of a full-time Social Worker/Forensic Interviewer to provide direct services to child abuse victims and adult survivors of child sexual abuse in Kanawha County.

Kanawha County Commission $67,360.00

These funds will provide for the salary of two full-time Victim Advocates and portion of the salary of a full-time Victim Advocate in the Prosecuting Attorney's Office to provide direct services to crime victims in Kanawha County.

Kanawha County Commission $83,353.00

These funds will provide for the salaries of two full-time Victim Advocates in the Kanawha County Sheriff's Department to provide direct services to crime victims in Kanawha County.

KANAWHA, CLAY, BOONE

YWCA of Charleston, WV, Inc. $184,189.00

These funds will provide for the salaries of a full-time Racial Justice/Court Advocate, a Boone County

Coordinator, a part-time Clay County Coordinator and a portion of the salaries for three full-time Court Advocate positions, Youth Services Coordinator, and a Contracted Counselor to provide direct services to domestic violence victims in Kanawha, Clay, and Boone Counties.

KANAWHA, PUTNAM, JACKSON, BOONE

Family Counseling Connection $208,311.00

These funds will provide for a portion of the salaries of a full-time REACH Director, three REACH Sexual Violence Victim Specialist, a Victim Support Specialist, and seven Victim Therapist positions and a portion of two Sexual Violence Victim Specialists to provide direct services to victims of sexual violence, child abuse, and domestic violence in Kanawha, Boone, Jackson, and Putnam Counties.

LEWIS

Lewis County Commission $38,942.00

These funds will provide for a portion of the salary of a full-time Victim Advocate in the Lewis County Prosecutor's Office to provide direct services to crime victims in Lewis County.

LOGAN

Logan County Commission $48,498.00

These funds will provide for the salaries of a full-time and a part-time Victim Advocate in the Logan County Prosecuting Attorney's Office to provide direct services to crime victims in Logan County.

Logan County Commission $36,500.00

These funds will provide for the salary of a full-time Victim Services Coordinator in the Logan County Sheriff's Department to provide direct services to crime victims in Logan County.

LOGAN, MINGO

The Logan County Child Advocacy Center, Inc. $46,748.00

These funds will provide for a portion of the salary of a part-time Mingo County Advocate and Child & Youth Forensic Interviewer and for a portion of the salary for a full-time Logan County Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Logan and Mingo Counties.

MARION

CASA of Marion County $46,069.00

These funds will provide for a portion of the salary of the salaries for a Program Director and Volunteer Coordinator to provide direct services to victims of child abuse and neglect in Marion County.

Marion County Commission $45,278.00

These funds will provide for the salary of a full-time Victim Assistance Coordinator in the Marion County Prosecuting Attorney's Office to provide direct services to crime victims in Marion County.

MARION, DODDRIDGE, GILMER, HARRISON, LEWIS

Task Force on Domestic Violence, "HOPE, Inc." $338,084.00

These funds will provide for a portion of the salaries of a full-time Family Therapist, Marion County Case

Manager, Children's Case Manager, Lewis County Case Manager, Harrison County Case Manager, Harrison

County Case Manager/Outreach Coordinator, Gilmer County Case Manager, Marion County Victim Advocate, Harrison County Victim Advocate, Doddridge County Case Manager, and Family Therapist and a portion of the salary for a part-time Marion County Case Manager to provide direct services to victims of domestic violence, sexual assault, and child victims in Doddridge, Gilmer, Harrison, Lewis, and Marion Counties.

MARSHALL, WETZEL, TYLER, OHIO

CASA for Children Inc. $58,805.00

These funds will provide for a portion of the salary of the Program Director, a Ohio County Volunteer Coordinator, and a Volunteer Coordinator in the 2nd Circuit to provide direct services to child abuse and neglect victims in Ohio, Marshall, Tyler, and Wetzel Counties.

MASON

Mason County Commission $29,830.00

These funds will provide for the salary of a full-time Victim Advocate in the Mason County Prosecuting Attorney's Office to provide direct services to crime victims in Mason County.

MCDOWELL

Stop the Hurt, Inc., Children's Advocacy Center $34,436.00

These funds will provide for the salary of a full-time Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in McDowell County.

MCDOWELL, MERCER, WYOMING

Stop Abusive Family Environments, Inc. $257,416.00

These funds will provide for a portion of the salaries of a full-time McDowell County Advocate, a part-time

Wyoming County Victim Advocate, Resident Program Coordinator, Advocate Coordinator, Night Shelter Advocate, Evening Shelter Advocate, Weekend Shelter Advocate, Case Worker, Administrator, and for the salaries of two full-time Mercer County Advocates and Wyoming County Advocate to provide direct services to victims of domestic violence, sexual assault, and child victims in McDowell, Mercer, and Wyoming Counties.

MERCER

Child Protect of Mercer County, Inc. $70,220.00

These funds will provide for the salary of a full-time Family Advocate, part-time Forensic Interviewer and a portion of a Contract Therapist to provide direct services to child abuse victims and adult survivors of child sexual abuse in Mercer County.

MERCER, MCDOWELL

ChildLaw Services, Inc. $16,000.00

These funds will provide for a portion of the salary of a part-time Victim Advocate/Counselor to provide direct services to child victims of abuse and neglect and children who witness domestic violence in Mercer and McDowell Counties.

MINERAL

Mineral County Court Appointed Special Advocates $49,686.00

These funds will provide for a portion of the salary of the Program Director and for the salary of a full-time Volunteer Coordinator to provide direct services to victims of child abuse and neglect in Mineral County.

MINERAL, GRANT, HAMPSHIRE

Family Crisis Center, Inc. $55,000.00

These funds will provide for a portion of the salaries of a full-time Grant County Victim Advocate, a Mineral County Advocate, and a part-time Hampshire County Victim Advocate to provide direct services to victims of domestic violence in Mineral, Grant, and Hampshire Counties.

MINERAL, HAMPSHIRE, PENDLETON

Burlington United Methodist Family Services, Inc. $20,982.00

These funds will provide for a portion of the salary of a full-time Forensic Interviewer to provide direct services to child abuse victims and adult survivors of child sexual abuse in Hampshire, Mineral, and Pendleton Counties.

MINGO

Mingo County Commission $22,100.00

These funds will provide for the salary of a full-time Victim Assistance Coordinator in the Mingo County Prosecuting Attorney's Office to provide direct services to crime victims in Mingo County.

MINGO, LOGAN

Tug Valley Recovery Shelter $89,434.00

These funds will provide for the salaries of a full-time Logan/Mingo County Victim Advocate, a part-time Court Advocate, a full-time Logan County Advocate and a part-time Mingo County Advocate to provide direct services to victims of domestic violence, sexual assault, and child victims in Mingo and Logan Counties.

MONONGALIA

Monongalia County Commission $78,544.00

These funds will provide for a portion of the salaries of a full-time and two part-time Victim Assistance Coordinators in the Monongalia County Prosecuting Attorney's Office to provide direct services to crime victims in Monongalia County.

Monongalia County Child Advocacy Center, Inc. $17,302.00

These funds will provide for a portion of the salary of a full-time Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Monongalia County.

MONONGALIA, PRESTON

Monongalia County Youth Services Center / CASA for Kids $42,649.00

These funds will provide for a portion of the salaries of a full-time Preston County Volunteer Coordinator, a full-time Monongalia County Volunteer Coordinator, and a portion of the salary for the Program Director to provide direct services to victims of child abuse and neglect in Preston and Monongalia Counties.

MONONGALIA, PRESTON, TAYLOR

The Rape & Domestic Violence Information Center, Inc. $177,082.00

These funds will provide for the salaries of a full-time Monongalia County Victim Advocate, Case Manager,

Taylor County Victim Advocate and for a portion of the salary for a full-time Outreach Advocate for Monongalia, Preston, and Taylor Counties to provide direct services to victims of domestic violence, sexual assault, and child abuse in Monongalia, Preston, and Taylor Counties.

OHIO

Ohio County Commission $35,242.00

These funds will provide for a portion of the salary of a full-time Victim Assistance Coordinator in the Ohio County Prosecuting Attorney's Office to provide direct services to crime victims in Ohio County.

OHIO, BROOKE, HANCOCK, MARSHALL, WETZEL

Upper Ohio Valley Sexual Assault Help Center $161,670.00

These funds will provide for the salaries of a full-time Adult Victim Advocate and a Child Victim Advocate, and the part-time salaries of three Victim Advocates and a licensed Counselor/Therapist to provide direct services to adult and child victims of sexual assault in Hancock, Brooke, Ohio, Marshall, and Wetzel Counties.

OHIO, MARSHALL

Harmony House, Inc. $46,323.00

These funds will provide for the salary of a full-time Child and Family Advocate and a portion of the salary of a Child and Family Therapist to provide direct services to child abuse victims and adult survivors of child sexual abuse in Ohio and Marshall Counties.

OHIO, MARSHALL, WETZEL

Young Womens Christian Associaton of Wheeling, WV $153,405.00

These funds will provide for the salaries of a full-time Child Advocate, Ohio County Advocate, Marshall County Advocate, and Wetzel County Advocate, a part-time Employment Advocate, and a portion of the salaries of a

full-time Shelter Advocate and Wetzel County Advocate to provide direct services to victims of domestic violence, sexual assault, and child victims in Ohio, Marshall, and Wetzel Counties.

PRESTON

Preston County Commission $35,125.00

These funds will provide for a portion of the salary of a full-time Victim Advocate in the Preston County Prosecuting Attorney's Office to provide direct services to crime victims in Preston County.

PUTNAM

Putnam County Commission $34,000.00

These funds will provide for the salary of a full-time Victim Advocate in the Putnam County Sheriff's Office to provide direct services to crime victims in Putnam County.

Putnam County Commission $48,784.00

These funds will provide for a portion of the salary for a full-time Victim Liaison and provide for the salary of a part-time Victim Liaison in the Putnam County Prosecuting Attorney's Office to provide direct services to crime victims in Putnam County.

RALEIGH, FAYETTE, NICHOLAS, SUMMERS

Comprehensive Women's Service Council, Inc. $432,866.00

These funds will provide for the salaries of a full-time Summers County Advocate, Nicholas County Advocate, Raleigh County Advocate in the Beckley Police Department, and Raleigh County Shelter Advocate and for a

portion of the salaries for a full-time Evening Shelter Advocate, Weekend Shelter Advocate, Night Shelter

Advocate, Day Shelter Advocate, and for a portion of the salaries of a part-time Underserved Populations

Advocate, Raleigh County Victim Services Advocate, Fayette County Advocate, Nicholas County Advocate, and

Weekend Shelter Advocate, and for a portion of two Contractual Adult and Child Therapist to provide direct services to victims of domestic violence, sexual assault, and child abuse in Raleigh, Fayette, Nicholas, and Summers Counties.

RALEIGH, FAYETTE, WYOMING

Just For Kids Child Advocacy Center $76,250.00

These funds will provide for a portion of the salary of a full-time Family Advocate, Forensic Interviewer, and Counselor to provide direct services to child abuse victims and adult survivors of child sexual abuse in Fayette, Raleigh, and Wyoming Counties.

RANDOLPH

Randolph County Commission $40,436.00

These funds will provide for a portion of the salary of a full-time Victim Services Coordinator in the Randolph County Prosecuting Attorney's Office to provide services to crime victims in Randolph County.

RANDOLPH, TUCKER

Randolph-Tucker Children's Advocacy Center $65,222.00

These funds will provide for a portion of the salaries of a full-time Family Advocate and part-time Forensic Interviewer and for the salary of a part-time Tucker County Child and Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Randolph and Tucker Counties.

RANDOLPH, UPSHUR, TUCKER, BRAXTON, WEBSTER, BARBOUR

Women's Aid in Crisis $396,775.00

These funds will provide for a portion of the salaries for a full-time Barbour County Outreach Coordinator,

Braxton County Outreach Coordinator, Tucker County Outreach Coordinator, Upshur County Outreach

Coordinator, Webster County Outreach Coordinator, Randolph County Legal Advocate, Randolph County Victim Advocate, and two Shelter Managers and a Contracted Counselor to provide direct services to victims of domestic violence, child victims, and sexual assault victims in Randolph, Barbour, Tucker, Upshur, Webster, and Braxton Counties.

ROANE

Roane County Commission $22,068.00

These funds will provide for the salary of a full-time Victim Advocate in the Roane County Prosecuting Attorney's office to provide direct services to crime victims in Roane County.

SUMMERS

REACHH-Family Resource Center $15,715.00

These funds will provide for the salary of a part-time Family Advocate and Forensic Interviewer to provide direct services to child abuse victims and adult survivors of child sexual abuse in Summers County.

TYLER

Tyler County Commission $37,920.00

These funds will provide for the salary of a full-time Victim Advocate in the Tyler County Prosecuting Attorney's Office to provide direct services to crime victims in Tyler County.

UPSHUR

Upshur County Commission $34,662.00

These funds will provide for a portion of the salary of a full-time Victim Advocate in the Upshur County Prosecuting Attorney's Office to provide direct services to crime victims in Upshur County.

UPSHUR, LEWIS

Mountain CAP of West Virginia, Inc., a CAC $32,574.00

These funds will provide for the salary of a full-time Family Advocate to provide direct services to child abuse victims and adult survivors of child sexual abuse in Upshur and Lewis Counties.

WETZEL

Wetzel County Commission $40,000.00

These funds will provide for the salary of a full-time Victim Advocate in the Wetzel County Prosecuting Attorney's Office to provide direct services to crime victims in Wetzel County.

WOOD

Wood County Commission $83,126.00

These funds will provide for the salaries of two full-time Victim Advocates in the Wood County Prosecuting Attorney's Office to provide direct services to crime victims in Wood County.

WOOD, CALHOUN, JACKSON, LOGAN, WIRT

Harmony Mental Health, Inc. $138,450.00

These funds will provide for the salaries of a full-time Social Worker and Counselor, and Contractual Counseling to provide services to victims of domestic violence, sexual assault, and child abuse in Calhoun, Jackson, Wirt, and Wood Counties.

WOOD, JACKSON, RITCHIE, PLEASANTS, WIRT

Family Crisis Intervention Center $224,087.00

These funds will provide for a portion of the salaries of three part-time Shelter Advocates, three full-tim Shelter

Advocates, Legal Advocate, Sexual Assault Advocate, Ritchie County Advocate, Wirt County Advocate, Pleasants County Advocate, and part-time Jackson County Advocate to provide direct services to victims of domestic violence in Jackson, Ritchie, Wirt, Pleasants, and Wood Counties.

WOOD, WIRT, PLEASANTS, RITCHIE

Voices for Children Foundation - CASA Program $51,939.00

These funds will provide for a portion of the Program Director’s salary to provide direct services to child abuse and neglect victims in Wood, Wirt, Pleasants, and Ritchie Counties.

WYOMING

Wyoming County Commission $30,114.00

These funds will provide for the salary of a full-time Victim Advocate in the Wyoming County Prosecuting Attorney's Office to provide direct services to crime victims in Wyoming County.

STATEWIDE

West Virginia Division of Corrections $81,158.00

These funds will provide for a portion of the salary of a Victim Services Specialist to provide direct services to the crime victims of inmates under the custody of the Division of Corrections.

Legal Aid of West Virginia, Inc. $216,890.00

These funds will provide for the salaries of three full-time Attorneys to provide emergency legal services to victims of crime in West Virginia.

Mothers Against Drunk Driving West Virginia $39,453.00

These funds will provide for a portion of the salary of a full-time statewide Victim Advocate to provide direct services and support to victims of Driving Under the Influence cases throughout the State of West Virginia.

Juvenile Justice & Delinquency Grants:

BARBOUR

Barbour County Commission $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in Philip Barbour High School.

CABELL

City of Barboursville $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in Barboursville Middle School.

DODDRIDGE

Doddridge County Commission $40,000.00

These funds will be utilized to support the Prevention Resource Officer (PRO) positions in Doddridge County High and Dordddridge County Middle Schools.

HARDY

Hardy County Commission $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in East Hardy High School.

HARRISON

Harrison County Commission $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in South Harrison High School.

KANAWHA

HOPE Community Development Corporation $60,000.00

These funds will be utilized to implement the Disproportionate Minority Reduction Cycle in Kanawha County.

Kanawha County Commission $25,000.00

These funds will be utilzed to support the Project INTER-CEPT Program (Interventions Needed To End Recidivism-Critical Entry Point Treatment) in Kanawha County.

Partnership of African American Churches $60,000.00

These funds will be utilized to decrease Disproportionate MinortyContact in Kanawha County by expanding current initiatives between law enforcement, clergy, youth and families, including public defenders and prosecuting attorneys.

LOGAN

Logan County Commission $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in Man High School.

MONONGALIA

Monongalia County Commission $20,000.00

These funds will be utilized to support the VOICES II, a deliquency prevention program that focuses on at-risk and delinquent female teens.

Monongalia County Child Advocacy Center $18,612.00

These funds will be utilized to provide Trauma Focused Cognitive Behavioral Therapy to child vicitims of abuse in Monongalia County.

Monongalia County Commission $60,000.00

These funds will be utilized to support a countywide Disproportionate Minorty Contact Reduction Initiative by utlizing an evidence-based intervention model to prevent at-risk minority youth’s involvement in the criminal justice system.

Morgantown Police Department $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in Mountaineer Middle School.

Mountaineer Boys and Girls Club $45,000.00

These funds will be utilized to implement the Disproportionate Minorty Reduction Cycle in Monongalia County.

MORGAN

Morgan County Commission $20,000.00

These funds will be utilized to support a school and community based program that provides a school-based violence prevention curriculum and a developmental asset program to cultivate youth strengths and self-esteem.

Morgan County Commission $20,000.00

These funds will be utilized to support the position of a Prevention Resource Officer (PRO) in Berkeley Springs High School.

STATEWIDE

West Virginia Child Advocacy Network $23,592.00

These funds will be utilized to assess and improve the data tracking and evaluation on both a statewide and local program level, and assist local Child Advocacy centers with data-informed strategic planning, interrupting the cycle of abuse and preventing adverse lifetime outcomes.

West Virginia Supreme Court of Appeals $31,018.00

These funds will be utilized to provide current juvenile justice probation data to the State of West Virginia, the Federal Government, West Virginia Division of Justice and Community Services, the State Advisory Group and the citizens of West Virginia through the maintenance and daily management of the Juvenile Section of the Offender Case Management System. Funding will also provide analysis and a statewide report on the Juvenile Justice system as well as the collection of juvenile data and analysis to provide the numbers to create the DMC ratio.

Justice Assistance Grants:

BRAXTON

Braxton County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Braxton County High School.

CABELL

Cabell County Commission $69,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

GREENBRIER

Greenbrier County Commission $23,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

HAMPSHIRE

Hampshire County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Hampshire County High School.

HANCOCK

Hancock County Commission $40,000.00

Funds will provide for two Prevention Resource Officers (PRO) at Oak Glen High School and Weir High School.

Hancock County Commission $46,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

HARRISON

City of Bridgeport $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Bridgeport High School.

City of Bridgeport $46,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

City of Clarksburg $20,000.00

Funds will provide for one Prevention Resource Officer (PRO) at Robert C. Byrd High School.

JACKSON

City of Ripley $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Ripley High School.

City of Ravenswood $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Ravenswood High School.

KANAWHA

City of South Charleston $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at South Charleston High School.

City of Charleston $69,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

City of Dunbar $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Dunbar Middle School.

City of Charleston $40,000.00

Funds will provide for two Prevention Resource Officers (PRO) at Capitol High School and Stonewall Jackson Middle School.

LEWIS

Lewis County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Lewis County High School.

LOGAN

Logan County Commission $46,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force and salary for one Prosecutor to work closely with the Drug Task Force.

MARSHALL

Marshall County Commission $23,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

MERCER

City of Bluefield $46,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

MINERAL

Mineral County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Frankfort High School.

MONROE

Monroe County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at James Monroe High School.

OHIO

Ohio County Commission $46,000.00

Funds will provide for officer salaries to continue a multi-jurisdictional drug and violent crime task force.

City of Wheeling $40,000.00

Funds will provide for two Prevention Resource Officers (PRO) at Bridge Street Middle School and Triadelphia Middle School.

PUTNAM

Putnam County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Poca High School.

City of Winfield $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Winfield High School.

City of Nitro $20,000.00

These funds will be utilized to support a Prevention Resource Officer (PRO) at Nitro High School.

RALEIGH

City of Beckley Police Department $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Woodrow Wilson High School.

ROANE

Roane County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Roane County High School.

TAYLOR

City of Grafton $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Grafton High School.

UPSHUR

Upshur County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Buckhannon-Upshur Middle School.

WETZEL

Wetzel County Commission $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Valley High School.

WOOD

City of Vienna $46,000.00

Funds will provide for officer salaries for a multi-jurisdictional drug and violent crime task force.

City of Williamstown $20,000.00

Funds will provide one Prevention Resource Officer (PRO) at Williamstown High School.

STATEWIDE

West Virginia State Police $223,175.00

Funds will provide for officer overtime to continue a multi-jurisdictional drug and violent crime task force.

Justice Reinvestment Treatment Supervision Grants:

BERKELEY, JEFFERSON, MORGAN

Jefferson Day Report Center, Inc. $140,998.00

These funds will be utilized to support the ongoing work through the Justice Reinvestment Treatment Supervision Program.

CABELL

Prestera Center for Mental HealthServices, Inc. $134,514.00

These funds will be utilized to support the ongoing work through the Justice Reinvestment Treatment Supervision Program.

HARRISON

Harrison County Commission $125,000.00

These funds will be utilized to support the ongoing work through the Justice Reinvestment Treatment Supervision Program.

United Summit Center, Inc. $118,753.00

These funds will be utilized to support the ongoing work through the JusticGOVERNOR TOMBLIN PRESENTS $9.3 MILLION IN GRANTS

 

TO LOCAL GROUPS, COMMUNITY JUSTICE PROGRAMS

   

CHARLESTON, W.Va. (September 9, 2016) – Gov. Earl Ray Tomblin today presented more than $9.3 million in grant funding to community support groups and justice programs across the state. This funding will be used to develop new programming and enhance existing initiatives to support West Virginia’s communities and state justice system.

   

“With this needed funding, community programs from all corners of our state will be better equipped to serve children and families and further strengthen West Virginia’s justice system.” Gov. Tomblin said. “We are expanding direct services to victims of crime, putting programs in place to help at-risk youth get back on track and preparing parents with the life skills they need to foster a healthy, nurturing environment to raise their families.”

   

The total grant funding was allocated as follows:

   

$7,023,255 in Victims of Crime Act/Victim Assistance Grants - 75 grantees;

$529, 254 in Justice Reinvestment Treatment Supervision Grants - 4 grantees;

$1,203,175 in Justice Assistance Grants - 34 grantees;

$543,222 in Juvenile Justice & Delinquency Grants - 18 grantees.

  

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”

Mélisande* got me thinking octagonally again and this brought to mind an old Rudolf Koch book. It's nice to be able to expropriate things so easily.