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These are the only differences I could find. I guess he wasn't playing the race card after all. Who would have figured?
www.redstate.com/diaries/absentee/2008/aug/01/spot-the-di...
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Approximately 130 Soldiers, Family Members, Retirees and Civilian volunteers joined about 60 Korean volunteers Saturday morning for the first-ever Make A Difference Day in Korea at Deog Dong San park in Pyeongtaek.
USA Weekend Magazine created Make a Difference Day about 18 years ago as national day of helping others -- a celebration of neighbors helping neighbors, according to their website, www.usaweekend.com/diffday/aboutmadd.html. Make A Difference Day is an annual event that takes place on the fourth Saturday of every October.
The volunteers spent the morning picking up trash, cleaning out storm drains and ditches and performing beautification projects around the park.
Following the work session, volunteers enjoyed lunch and a traditional Korean dance performance by students from Shin Han High School.
U.S. Army photos by Bob McElroy
For more information on U.S. Army Garrison Humphreys and living and working in Korea visit: USAG-Humphreys' official web site or check out our online videos.
Many differences are not so apparent. The MP6 has a slightly longer chassis and rear wishbones, as well as double disc brakes and larger shocks with hard white springs as standard. The FM-217 special silencer on the MP6 was an option seen on the box art. The remaining difference are mainly cosmetic with the MP6 featuring blue anodized plates and hardened blue shock towers. Otherwise most of the options featured on this "full option" MP 5 were standard on the MP6.
The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
As I looked at the former Baltimore & Ohio station in Springville, New York, on a July day in 2017 I had a sense I had been here before. I had. In June 1996 I had ridden a ferry move of Milwaukee Road 261 from Orchard Park, New York, to New Castle, Pennsylvania. We had made a stop in Springville where a large crowd was gathered. This view was made from the tool car accompanying the 261. (Scanned from a slide)
In five years, Web Summit has grown from 400 attendees to over 42,000 from more than 134 countries. It’s been called “the best technology conference on the planet”. But we just think it’s different. And that difference works for our attendees, ranging from Fortune 500 companies to the world’s most exciting startups.
On Sunday, 9/30/2018, the keynote event for the WeListen Fall Conference 2018 was William Kristol and Neera Tanden in a dialogue hosted by Ford School Dean Michael S. Barr.
Details: fordschool.umich.edu/events/2018/neera-tanden-and-william...
This photo is available for free under the Creative Commons Attribution-No Derivatives 4.0 International license. Mandatory photo credit may be attributed to: Gerald R. Ford School of Public Policy, University of Michigan.
Oct 20, 2013 -
One interesting difference between driving in South African vs driving in the USA is that South Africa employs a person to take pictures of cars that drive too fast and the USA uses machines to do this job. It was really interesting seeing a person on the side of the road taking photos of cars. Fortunately, we never got a ticket.
Clifton is an affluent suburb of Cape Town, South Africa. It is an exclusive residential area and is home to some of the most expensive real estate in South Africa, with dwellings nestled on cliffs that have sweeping views of the Atlantic Ocean.[2]
Clifton was rated as one of the Top Ten Beaches by the cable and satellite television network Discovery Travel Channel in 2003 and 2004 and has received Blue Flag status. In 2005 and 2006 it was rated by Forbes.com at number 8 in the Top 10 Topless beaches in the World. However, Clifton is also one of the only suburbs in South Africa that is unable to receive cable or Satellite television and only the 4 local government broadcast stations are available via poor reception.
Tema della settimana #9: difference.
Questa settimana la genesi della foto è stata davvero particolare, in quanto sto lavorando all'artwork per un album di un gruppo musicale...e siccome il tempo è sempre così poco, mi sono detto: "perchè non ideare qualcosa che unisca i due intenti?"
E così è nata questa foto, che in una versione diversa ed insanguinata costituirà la cover dell'album.
In questa versione, ho eliminato tutti i fronzoli (ad esempio i macabri schizzi di sangue ahuahauh) per sottolineare l'essenza dello scatto, cioè la differenza, l'antitesi, tra il fiore (per antonomasia dolce, soffice, gentile) ed il filo spinato che lo avvolge (cruento, doloroso e fatale)
Spero vi piaccia! =)
Percent difference calculator equals the absolute value of the change in value, divided by the average of the 2 numbers, all multiplied by 100. We then append the percent sign, %.Percent increase and percent decrease are measures of percent change, which is the extent to which a variable gains or loses intensity, magnitude, extent, or value. The figures are arrived at by comparing the initial (or before) and final (or after) quantities according to a specific formula. It is assumed that both the initial and the final quantities are positive (larger than 0).
. . . 3. 3. 2007 - this is the second day of a funeral ceremony in Bori for a High Class Woman. She died on 18. 1. 2007 at the age of 85 years. The ceremony will last for one week.
If you wonder why the quality of the pictures is a little less: these are no photographs - it all are snapshots of my videos! So sorry for the less resolution, but I think, they are worth to be shown.
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The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
We made our annual trip to London in November. We travel down by coach from Slaithwaite and stay at The Cumberland Hotel at Marble Arch. It’s actually a weekend ladies shopping trip that is run as a fundraiser for Slaithwaite Brass Band – I’m the only bloke that goes every year! We decided ( the two of us) to stay down in London until Thursday this time as we wanted to see weekday London and be able to explore a bit further afield on foot. We covered up to 16 miles a day, which is tough going on crowded pavements with hundreds of busy roads to cross. I photographed anything that looked interesting but I bent a contact in the CF card slot, fortunately I had quite a few SD cards with me and the 5D has dual slots so I was able to carry on using it. It’s currently at Lehmann’s getting fixed.
With it being close to Christmas the decorations are up everywhere so there was plenty of colour at night. In Hyde Park the Winter Wonderland was in full swing, we’ve never bothered going to it before but I went twice at night this time. It is massive this year, I couldn’t get over how big it is and the quality of some of the attractions. The cost and effort involved must be phenomenal – it was quite expensive though. It was very difficult to photograph, with extremes of light (LED’s) and darkness and fast moving rides into the bargain. I think I have some decent usable stuff but at the time of writing I am only part way through the editing process so I don’t know for sure.
We set off at around 8.15 am every day and stayed out for at least 12 hours. The weather was poor for a day and a half with drizzle and very dull grey conditions, fortunately we had some pleasant weather (and light) along the way as well. Being based at the end of Oxford Street – Europe’s busiest shopping street – meant that I did quite a bit of night shooting on there. Although I carried a tripod everywhere I only used it once and that was during the day! Because there is always a moving element in almost every shot it seemed pointless using a tripod. I would have got some shots free of movement – or I could have gone for ultra-long exposures to eliminate people and traffic but it would have been problematic I felt. In the end I wound the ISO up and hand held – fingers crossed.
We walked out to Camden Market and Locks but it had been raining and we were a bit early as many were only just setting up for the day. We tried to follow routes that we hadn’t used before and visit new places. We paid a fortune to get in St Pauls but you can’t use cameras. This something that I fail to see the point of, ban flash if you want but if you are going to encourage tourism why ban cameras when there is nothing in particular happening in there. It’s a rule that seems to be applied arbitrarily in cities around the world. Fortunately we could take photos from the outside of the dome, which was real reason for visiting, and we had some great light. Expensive compared with a couple of euros in some famous cathedrals. I’ve wanted to walk to Canary Wharf for a number of years and this year we did. We crisscrossed the Thames a few times and tried to follow the Thames path at other times. We covered around ten miles but it was an interesting day. It was also very quiet for the last four or five miles. We got there about 12.00 and managed to get a sandwich in a café in the shopping centre at the foot of the high rise office blocks before tens of thousands of office workers descended from above. It was mayhem, packed, with snaking queues for anywhere that sold food. We crossed to the other side of The Isle of Dogs and looked across to the O2 Arena and the cable car, unfortunately there isn’t a way across for pedestrians and it was around 3.00 pm. With darkness falling at around 4.30 we decide it was too late to bother. We made our way back to the Thames Clipper pier to check the sailing times. They sail every twenty minutes so we had a couple of glasses of wine and a rest before catching the Clipper. Sailing on the Thames was a first in 15 trips to London. The Clipper is fast and smooth, the lights had come on in the city and there was a fantastic moon rise. It was nigh on impossible to get good shots at the speed we were traveling though and there were times that I wished I could be suspended motionless above the boat. Again, hopefully I will have some usable shots.
We felt that the shopping streets were a little quieter, following the Paris massacre it was to be expected, I might be wrong as we were out and about at later times than previous trips. I think I have heard that footfall is down though. It was good to get into some of the quieter backstreets and conversely to be stuck in the city business district – The Square Mile- at home time. A mass exodus of people running and speed walking to bus stops and the rail and tube stations. It was difficult to move against or across the flow of bodies rushing home.
Whilst the Northern(manufacturing) economy is collapsing, London is a giant development site, it must be the tower crane capital of Europe at the moment. It was difficult to take a shot of any landmark free of cranes, it was easier to make the cranes a feature of the photo. It’s easy to see where the wealth is concentrated – not that there was ever any doubt about it. The morons with too much money are still driving their Lambo’s and Ferraris etc. like clowns in streets that are packed with cars , cyclists and pedestrians, accelerating viciously and noisily for 50 yards. They are just sad attention seekers. From Battersea to Canary Wharf we walked the Thames Embankment, the difference between high and low tide on the river is massive, but the water was the colour of mud – brown! Not very attractive in colour. We caught a Virgin Train from Kings Cross for £14.00 each – a bargain!. We had quite a bit of time to kill around midday at Kings Cross so I checked with security that I was OK to wander around taking photos, without fear of getting jumped by armed security, and set off to photograph the station and St Pancras International Station across the road. I haven’t even looked at the results as I type this but I’ll find out if they are any good shortly. Talking of security, following Paris, there was certainly plenty of private security at most attractions, I don’t know if it was terrorism related though, I can’t say I noticed an increased police presence on the streets. It took us three hours and five minutes from Kings Cross to being back home, not bad for a journey of 200 miles. I can’t imagine that spending countless billions on HS2 or HS3 is going to make a meaningful (cost effective) difference to our journey. Improving what we have, a little faster, would be good. There are some bumpy bits along the route for a mainline and Wakefield to Huddersfield is the equivalent of a cart track – and takes over 30 minutes – it’s only a stone’s throw.
There were 225 feral cats at the free Feral Cat Clinic on Sunday. A big difference from the last clinic of 145 cats. There were only 2-3 Vets working this time. The shortage of Vets actually caused them to leave 20 cats for the next day. I think that was a first.
It was chaos.
I got there at 8:00am, and my 2 Tomcats were counted as numbers 97 and 98.
I was so excited that I got them trapped!
The night before, I set 3 traps.
The whacky little red dude trapped himself 3 times! I kept having to let him out and re-set the traps! I even thought that maybe I should leave him in one of the traps, just to keep him out of the way! But I didn't because I was afraid he'd make so much racket that he'd scare the others away! So, instead, I kept playing this goofy game with him.
Simon and Ruben kept sniffing the open trap doors. I thought for sure that one of them would trigger the trap door, but they didn't. I finally got so much food in the 2 of them, that they were satisfied to leave the traps alone.
I left my post at the window, and after about 30 minutes, I went back to check thge status of the traps. Giddy Girl was trapped and having a fit, while Ruben sniffed the trap, looking at her sister like she must be some kind of idiot to get locked inside!
I let the Giddy Girl loose, and I hoped she wouldn't alert the 2 Tomcats I was after. The black Tomcat is Giddy Girl's special sweetheart. He's very wild, and I think he's responsible for keeping her so distant.
Ruben's seemingly favorite Tomcat, that cute fluffy brownish boy, came around hungry, but avoided the traps.
I had removed all other food except the food in the trap, so if anyone else was eating this night, they'd be caught for sure.
After about an hour or two, I decided to give up watching. That's when I saw the cute fluffy boy trapped! I was so excited! And Ruben was sniffing his trap. I kept telling her, "Oh My Goodness! Look who's gonna' be fixed!!!"
Created with fd's Flickr Toys.
Taken at Murrays Run, NSW. With The colours in the trees changing, they make for great photos. I shot this spot last year and its always good to see the difference between then and now. I shot this just after the sun rose and this tree i thought was cool because of the pieces of wood lying next to it. I'm not sure why they were there but the mix of those and the yellow and red leaves looked cool.
SETTINGS
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Nikon D800
Nikon 16-35mm f4
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cropped
ISO 50, f11, 16mm @ 1/80 sec
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PLEASE DO NOT POST AWARDS OR ANYTHING OF THE SORT AS THEY WILL BE DELETED. feel free to leave a comment though:) thanks
Sky - ISO 400, f11, 16mm @ 2 seconds
Craftivism: Making a Difference in the World~ One Stitch at a Time
KnitLit group, spring 2011 Haverstraw Middle School, Haverstraw, NY
People are doing it. They are doing it on subways, in restaurants and on airplanes. They are doing it in baseball stadiums, movie theaters and in the park. They are doing Craftivism and everywhere you turn you can find people of all ages, races, creeds and religions participating in what has become a global phenomenon of making the world a better place- one stitch at a time.
The term “craftivism”, hybrid of the words craft + activism, was coined in 2003 by creator and knitter, Betsy Greer. It is a movement based upon the idea that a person’s time and talent can really make a difference in the world. Most craftivists are knitters and crocheters looking to find different and more meaningful ways to share their craft and it is being used to bring attention to a multitude of causes. Craftivists help to bring about positive change in the world through their skills.
Some of the causes targeted in the craftivism movement are environmentalism, anti-capitalism, anti-sweatshop, anti-war a well as various personal causes such as breast cancer awareness, literacy, homelessness, domestic violence and children born into poverty. Knitters and crocheters around the world participate in covert “yarn-bombing” escapades, mimicking graffiti street art only with hand knitted fabrics sewn around trees, light poles and statues using their art to beautify the things around them.
It is here that I introduce you to New Yorker Betsy Rodman, a fellow knitter and craftivist. Betsy is the founder of Project Scarf. Project Scarf is bringing knitters from all over the world to join in creating the world’s longest scarf. Separate sections of knitted scarves are sent in to and assembled by Betsy to form a larger scarf. What does one do with the world’s longest scarf, you might ask? When the project is complete, the sections will be disassembled and the individual scarves are distributed to various organizations to provide to help keep warm those who have little.
Betsy also founded the KnitLit program in her local school. This program teaches kids the skill of knitting. Squares are knitted and sewn together to form blankets which are also distributed to those in need. The kids involved in the program choose where to donate. However, this ain’t your grandma's knitting bee- these kids also listen to great books on audio and discuss them as they are knitting. Betsy has had tremendous success in her school and hopes to one day be able to bring KnitLit to schools across the nation. I got to ask Betsy a few questions about herself and her programs. (continued) community.humanityhealing.net/profiles/blogs/craftivism-c...
More about Project Scarf
I did not edit these; only crop.The difference is in the exposure.
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How is the Hunter’s Moon different from other full moons? The Hunter’s Moon always occurs in autumn. In the Northern Hemisphere, it usually falls in October, although it can come as late as early November. In the Southern Hemisphere, a full moon with Hunter’s Moon characteristics comes in April or May.
Autumn full moons – like the Hunter’s Moon or Harvest Moon – are different from other full moons. That’s because, in autumn, the ecliptic – or path of the sun, moon and planets – makes a narrow angle with the evening horizon. That fact causes several sky phenomena. For example, the location of the moonrise on your horizon, for several nights around a Northern Hemisphere autumn full moon, is noticeably farther north along the eastern horizon for several nights in succession.
It’s this northward movement of the moon along the eastern horizon at moonrise – for several days in a row, around the time of full moon – that gives the Hunter’s Moon its magic.
These more northerly moonrises assure us of earlier-than-usual moonrises around the time of full moon. On average, the moon rises 50 minutes later daily. But at mid-northern latitudes around now, the moon is rising about 30 to 35 minutes later. And farther north, the effect is even more pronounced. For instance, at latitudes close to the Arctic Circle – like at Fairbanks, Alaska – the moon actually rises around 15 to 20 minutes later for several days in a row.
Meanwhile, in the months of September, October and November as seen from the Southern Hemisphere, it’s springtime. In the spring, there is a particularly long time between successive moonrises, around the time of full moon.
Before the advent of electricity, our ancestors knew how to plan nocturnal activity around the full Hunter’s Moon. If you live sufficiently north on the globe, you can count on tonight’s Hunter’s Moon to bring early evening-till-dawn moonlight for the next several nights!
As autumn full moons, the Harvest and Hunter’s Moons show this seasonal effect, though to a lesser extent than usual around now due to an effect known as minor lunar standstill.
earthsky.org/tonight/hunters-moon-to-rise-as-the-sun-sets...
More than 100 Soldiers, Civilians, Retirees and Family Members joined Korean volunteers today for the second annual Humphreys Make a Difference Day at Deog Dong San Park in Pyeongtaek.
The volunteers spent the morning picking up trash, raking leaves and conducting beautification projects under the watchful eyes of the Pyeongtaek City Parks and Greenbelt Management Division.
Following the work the volunteers enjoyed lunch, a performance by the ShinHan Middle School traditional dance team and a post-work awards ceremony.
U.S. Army photos by Bob McElroy
More than 100 Soldiers, Civilians, Retirees and Family Members joined Korean volunteers today for the second annual Humphreys Make a Difference Day at Deog Dong San Park in Pyeongtaek.
The volunteers spent the morning picking up trash, raking leaves and conducting beautification projects under the watchful eyes of the Pyeongtaek City Parks and Greenbelt Management Division.
Following the work the volunteers enjoyed lunch, a performance by the ShinHan Middle School traditional dance team and a post-work awards ceremony.
U.S. Army photos by Bob McElroy
Craftivism: Making a Difference in the World~ One Stitch at a Time
KnitLit group, spring 2011 Haverstraw Middle School, Haverstraw, NY
People are doing it. They are doing it on subways, in restaurants and on airplanes. They are doing it in baseball stadiums, movie theaters and in the park. They are doing Craftivism and everywhere you turn you can find people of all ages, races, creeds and religions participating in what has become a global phenomenon of making the world a better place- one stitch at a time.
The term “craftivism”, hybrid of the words craft + activism, was coined in 2003 by creator and knitter, Betsy Greer. It is a movement based upon the idea that a person’s time and talent can really make a difference in the world. Most craftivists are knitters and crocheters looking to find different and more meaningful ways to share their craft and it is being used to bring attention to a multitude of causes. Craftivists help to bring about positive change in the world through their skills.
Some of the causes targeted in the craftivism movement are environmentalism, anti-capitalism, anti-sweatshop, anti-war a well as various personal causes such as breast cancer awareness, literacy, homelessness, domestic violence and children born into poverty. Knitters and crocheters around the world participate in covert “yarn-bombing” escapades, mimicking graffiti street art only with hand knitted fabrics sewn around trees, light poles and statues using their art to beautify the things around them.
It is here that I introduce you to New Yorker Betsy Rodman, a fellow knitter and craftivist. Betsy is the founder of Project Scarf. Project Scarf is bringing knitters from all over the world to join in creating the world’s longest scarf. Separate sections of knitted scarves are sent in to and assembled by Betsy to form a larger scarf. What does one do with the world’s longest scarf, you might ask? When the project is complete, the sections will be disassembled and the individual scarves are distributed to various organizations to provide to help keep warm those who have little.
Betsy also founded the KnitLit program in her local school. This program teaches kids the skill of knitting. Squares are knitted and sewn together to form blankets which are also distributed to those in need. The kids involved in the program choose where to donate. However, this ain’t your grandma's knitting bee- these kids also listen to great books on audio and discuss them as they are knitting. Betsy has had tremendous success in her school and hopes to one day be able to bring KnitLit to schools across the nation. I got to ask Betsy a few questions about herself and her programs. (continued) community.humanityhealing.net/profiles/blogs/craftivism-c...
More about Project Scarf
More than 100 Soldiers, Civilians, Retirees and Family Members joined Korean volunteers today for the second annual Humphreys Make a Difference Day at Deog Dong San Park in Pyeongtaek.
The volunteers spent the morning picking up trash, raking leaves and conducting beautification projects under the watchful eyes of the Pyeongtaek City Parks and Greenbelt Management Division.
Following the work the volunteers enjoyed lunch, a performance by the ShinHan Middle School traditional dance team and a post-work awards ceremony.
U.S. Army photos by Bob McElroy
Note the difference in take off styles and also the power in the first wing beat of the Mallard.
The female Golden-eye was first on the move so she was first in the air.
I finally figured out how to catch these birds in take off. Birding in certain areas of Pitt Meadows allows one to be able to drive down the wrong side of the road so one can shoot out the driver's window. As the birds are sensitive to speed (too slow and they're gone) one has to approach fairly quickly, have the camera ready, and hope they don't take off 'til you've cleared the side mirror which gets in the way of some really good shots some times.
One of them is Pup wearing her Doggles ... and the other is a teddy bear, seen at a steam event and sitting in a veteran car passenger seat ... but, which is which? :-D
Thursday, July 13th
Finding and Applying for Federal Jobs
Federal Track
9:30 AM – 11:30 AM
Federal A&B
Description
Unlock the Secrets to Landing Your Federal Dream Job! Master the Art of Federal Job Hunting and Craft the Perfect Federal Resume to Stand Out in the Crowd!
During this session, you will learn:
The difference between a private sector and federal resume
How to document work history and education
Do’s and Dont’s of a federal resume
Developing a master resume
Navigating USAJOBS
The federal hiring process
Speaker
LaShawn Dobbins(Speaker)U.S. Department of Homeland Security, Director of Strategic Talent Recruitment
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Shattering the Glass Ceiling: Career Journeys of AANHPIs to the Senior Executive Service
Federal Track
12:30 PM – 2:00 PM
Federal A&B
Description
AANHPIs represent 7% of the Federal workplace, and hold 5% of the executive leadership positions. Hear from AANHPI women in different Federal agencies and departments on their career paths, how their navigated their way through the process, the different pathways for becoming an executive leader, and challenges and opportunities and how you can position yourself to become a Federal executive.
Speakers
Vivian Chen(Moderator)Chief Learning Officer U.S. Department of Agriculture
Natalie Lui Duncan(Speaker)Food Safety and Inspection Service, U.S. Department of Agriculture, Deputy Assistant Administrator
Emily Su(Speaker)U.S. Department of Energy, Assistant General Counsel for Enforcement
Jiashen You(Speaker)U.S. Equal Employment Opportunity Commission, Chief Data Officer and Director for the Office of Enterprise Data and Analytics
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Civil Rights, Equal Employment Opportunity (EEO), Affirmative Employment, and now DEIA? How do these all play out for people of color in general and AANHPIs specifically?
Federal Track
2:15 PM – 3:45 PM
Pan American
Description
Hear from Federal DEIA leaders on how EEO and Civil Rights laws have been enhanced with DEIA principles promoted in the federal workplace through President Biden's issuance of Executive Orders (EOs) which have advanced equity, civil rights, racial justice and equal opportunity throughout all of the Federal Government. In June 2021, the President specifically issued EO 14035, Diversity, Equity, Inclusion, and Accessibility (DEIA) in the Federal Workforce so that Agency workforces reflect the diversity of America through its employment policies and practices to ensure that public servants at all levels have an equal opportunity to succeed and lead. This builds on other Equity-related EOs such as EO 13985 Advancing Racial Equity and Support for Underserved Communities through the Federal Government. The Federal Government is working to be a model for DEIA, where all employees are treated with dignity and respect through its recruitment, hire, professional development, career advancement and retention of the Nation’s talent with initiatives to remove barriers to equal opportunity. Hear how the Federal Government is ensuring accountability to assure a diverse, equitable, inclusive, and accessible workplaces that yields higher-performing organizations.
Speakers
Javier Inclan(Moderator)National Science Foundation Office of Inspector General, Assistant Inspector General for Management and CIO
Dorris Lin(Speaker)U.S. Department of Homeland Security, Director for Inclusive Diversity
Cyrus Salazar(Speaker)DHS/TSA
Golda Philip(Speaker)Maternal and Child Health Bureau, Senior Advisor for Equity
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Welcome Reception
6:00 PM – 9:00 PM
Presidential
Description
Kick off the convention with a warm welcome from OCA National and OCA-DC Chapter, and enjoy some appetizers while networking with fellow attendees.
Speakers
Thu Nguyen, Executive Director, OCA
United States Representative, Ted Lieu, California's 36th Congressional District; Vice Chair of the House Democratic Caucus
United States Representative, Judy Chu, California's 28th congressional district; Chair of the Congressional Asian Pacific American Caucus
United States Representative, Grace Meng, New York's Sixth Congressional District
Linda NG, National President, OCA
Scott Sapperstein - AT&T's Assistant Vice President of Public Affairs
Bel Leong-Hong, Past Present of the OCA Greater Washington DC, DNC AAPI Caucus Chair Bel Leong-Hong
Adrienne Ngar-Yee Poon, President, OCA-Greater Washington, DC Chapter, Asian Pacific American Advocates
Ben de Guzman, Director of the Mayor's Office on Asian and Pacific Islander Affairs (MOAPIA)
Claudine Cheng, former OCA National President
Laura Berrocal, Vice President, Policy and External Affairs at Charter Communications
Helen Zia, EXECUTOR - ESTATE OF LILY AND VINCENT CHIN
DEBBIE CHEN, EXECUTIVE VP, OCA
Brandon Tsay, an American hobbyist computer programmer who disarmed the 2023 Monterey Park shooting gunman
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