View allAll Photos Tagged differences
LORRAGH ABBEY.
THIS is the Convent of Saint Peter the Martyr, a Priory of the Dominican Order, and is not an Abbey at all!
PRIORY, FRIARY, MONASTERY and ABBEY....
A question that arises quite often is; what is the difference between a priory and a friary?
PRIORY is the name given to houses that have a Prior as their chief official and a FRIARY is a house where any mendicant order, Franciscan, Dominican, Carmelite or Augustinian lives. The superior of a Franciscan community is referred to as the Guardian so Franciscan Friaries are never Priories. Dominican and Augustinian friaries are referred to as Priories. Carmelite communities are often known locally as Monasteries but they are priories.
Abbeys are a different thing altogether and even though most of the ruins are referred to as ABBEY such as Portumna Abbey, Sligo Abbey or Lorrha Abbey etc., they are in fact Priories and, even more specifically, they are correctly called CONVENTS.
Priory and Friary are popular names rather than official ones. Abbey is incorrectly given to most religious ruins in Ireland. This is wrong! Most of the ruins are of friaries and many of these friaries would have also been priories but never abbeys or monasteries. The monastic ruins of Jerpoint, Gowran and Dunbrody were all Abbeys because they were monastic houses with an Abbot at their head. Portumna started as an Abbey of the Cistercian Order and then transferred to being a Convent of the Dominican Order. Sligo, Roscommon, Mullingar and many other Abbeys were Priories. Athenry Abbey is often referred to as the Dominican Priory – this latter term is more accurate than Athenry Abbey would be.
The life in a priory would be very different from the life in an abbey. Priories serve as bases from which the friars would move out and work where they were needed. Abbeys were monasteries and were independent societies within themselves. Monks have officially withdrawn from the world into a life of prayer. Apart from praying the monks grew their own food, spun their own wool, carved their own stone etc... friars depend on their work among the people and the donations they receive for that work. Hence the name mendicant for friars, a French word for beggars!
THIS abbey, which is situated in the barony of Lower Ormond, in the county Tipperary, and three miles from the Shannon where it empties itself into Lough Derg, was founded in 1269. According to the Book of Friars Preachers of Athenry it was founded by Walter de Burgh, earl of Ulster, whose son, Richard, the Red Earl, is supposed to have founded Carlingford Abbey.
In 1301, a provincial chapter was held here.
1552. June 2. Lease to John Hogan, clerk, late prior of Larrowe, in Ormond [barony of Lower Ormond], of the site of the priory of Canons of St. Augustine, in Ormond, etc., and the site of the monastery of friars of St. Dominick's Order in Larrowe, and land called Freres Rathe, with its tithes in the said town. To hold for twenty-one years, in full recompense of his pension [as abbot of a dissolved monastery], at the rent of 8 during lessee's life, and 13 2S. 8d. after his death. Plants, Edward VI.
In 1629, we find from the Provincial's records that there were two fathers there and one laybrother.
Dr. Burke, writing in 1756, says that the church and the greater portion of the conventual buildings were still erect. He adds that there were old people living in the locality who still remembered the provincial chapter of 1688, in the reign of James II., and testified that they saw about one hundred and fifty friars there in their white habits. Judging from the acts of that chapter, which are still extant and other evidence, there were not probably half that number present. At this chapter, public theses of philosophy and theology were defended, the rarity of which in Ireland, at that or any other period, brought together a great multitude of people.
In 1756, there were two fathers living there, and in 1767, only one,who was parish priest. The last of the fathers connected with this community, Father Michael V. Donoghoe, died between 1789 and 1793.
I was getting ready to test my Butterball Indoor Turkey Fryer, I am testing it with a five pound chicken and I am using Canola Oil. Jimmy Dean was not to excited about the prep work. But Link and Frank camped out in the kitchen for the entire time.
What a difference a week makes! The baby ferns are all grown up. The forest is green! I'm still waiting for the wild flowers
Any chef will tell you that Steak and Chips is a very simple concept that’s hard to get right: Sainsbury’s has cracked it, thanks to its 21 Day Slow Matured Ultimate Sirloin Steak, and Taste the Difference Chunky Chips, made with Maris Piper potatoes. Hanging a fantastic piece of British beef for three weeks makes steak wonderfully tender and the technique is helped by some clever packaging that keeps the meat juicy and fresh. A delicious early evening Sunday supper for two.
Read more in the press release.
Just goes to show, one person or petal can make a difference! Seen at St. Matthew's Church in Abbotsford, British Columbia, Canada. (10-09-22-5264)
Based on the wonderful design made by Ixpia for Akamai, In created my own take on the legendary master of wisdom. The body-frame was based off, but not taken directly from the original. Enjoy.
Tutorial for the original can be found here:
The interior of the Giulia GTC is similar to that of the contemporary Giulia Sprint GT coupe, with a few detailed differences, such as the horizontal stitching across the door trim.
Location: Tsim Sha Tsui MTR Station, Hong Kong
Leica IIIg
Cosina Voigtländer Super wide-Heliar 15mm f/4.5 Aspherical LTM
Arista Premium 400
difference pin position
Left 6x 1.5V battery holder
right 6 x 1.2V
Offical Metz manual :
The battery housing must not be fitted with NiCad batteries ! The contacts of the battery housing are only intended for alkaline manganese batteries.The lower resistance of NiCad batteries means that more current can flow, and this can damage the flashgun.The Nicad Battery PAck 45-40 has special contacts which do not allow the flow of high currents.
This is a photograph from the 13th annual running of the Tom Brennan Memorial 5KM Road Race and Fun Run which was held on Furze Road, Phoenix Park, Chapelizod, Dublin, Ireland on New Year's Day Monday 1st January 2018 at 12:00. The race route is a two loop course which starts and finishes on the Furze Road in the middle of the Phoenix Park. Participants follow a clockwise, right-handed, looped route around Furze Road, Ordnance Survey and Chesterfield Avenue. The loop course is also another difference of this race from traditional 5KM road racing. The weather on New Year's Day in the Phoenix Park is always unpredictable and today was no different. A particularly strong headwind into the faces of participants along Furze road (between 2KM and 3KM) made this particular section tough going for everyone. There was also a particularly cold icy feel in the air. However several hundred runners, joggers and walkers shook off the effects of Christmas celebrations to take part. The route itself is flat without any noticeable undulations. This year's race had one of the biggest field of participants in its long and well established history.
The race is organised and promoted by the local athletics club Liffey Valley Athletic Club who are based in Islandbridge, Dublin 8 and have a catchment area around this part of Dublin city. The race itself commemorates the memory and contribution of former club member Tom Brennan who won the National Cross Country Championships in 1975 in UCD Belfield at the age of 24 years. A special commemorative perpetual trophy is presented to the winner of the race every year. The race is also of particular interest to those runners, joggers and walkers who are not necessarily involved in the competitive side of road racing. Annually the race is the first of a series of races in Dublin city which make up the Lord Mayor’s 5 Alive Challenge. This initiative by Dublin City Council is now in its sixth year and several hundred runners, joggers and walkers volunteer to take part in five of Dublin’s most popular road races. Dublin City Council makes an open call for people to register to be a part of the programme in autumn every year. The Liffey Valley Club and many other volunteers work hard to make this a very successful event. Undertaking a road race event in any location is a challenging task. However the Phoenix Park presents a unique challenge in terms of traffic flow around this part of Dublin and general logistics. Despite this these efforst by the host club are greatly appreciated as is evident by the turn out every year. It provides a splendid opening of the New Year for runners of all abilities. It is also a fitting 'official' start to the new calendar year of road racing in the Dublin and North Leinster region.
This photograph is part of a large set of photographs which was taken at the race. The complete set is available on our Flickr page at [https://www.flickr.com/photos/peterm7/albums/72157667970479679]
Timing and Event Management was provided by the Irish company MyRunResults.com. The results from today's race can be found on their website in the results section [www.myrunresults.com/]
USEFUL LINKS:
Our photographs from the Tom Brennan Memorial Road Race 2017: www.flickr.com/photos/peterm7/albums/72157676887245971
Our photographs from the Tom Brennan Memorial Road Race 2016: www.flickr.com/photos/peterm7/albums/72157662953593456
Our photographs from the Tom Brennan Memorial Road Race 2015: www.flickr.com/photos/peterm7/albums/72157649636870307
Our photographs from the Tom Brennan Memorial Road Race 2014: www.flickr.com/photos/peterm7/sets/72157639246897663
Our photographs from the Tom Brennan Memorial Road Race 2013: www.flickr.com/photos/peterm7/sets/72157632403740910/
Our photographs from the Tom Brennan Memorial Road Race 2012: www.flickr.com/photos/peterm7/sets/72157628663656621/
Our photographs from the Tom Brennan Memorial Road Race 2011: www.flickr.com/photos/peterm7/sets/72157625720306412/
Liffey Valley AC on Twitter: www.twitter.com/liffeyvalleyac
Liffey Valley AC on Instagram: www.instagram.com/liffeyvalleyac/
The Liffey Valley AC Website Homepage: www.liffeyvalleyac.com/
The Liffey Valley AC Facebook Page (might require Facebook logon to access): www.facebook.com/liffeyvalleyac
Location of the Phoenix Park on OpenStreetMap: www.openstreetmap.org/?mlat=53.3587&mlon=-6.3362#map=...
GPS Garmin Trace of the 5KM Road Race Route: connect.garmin.com/activity/661573721
USING OUR PHOTOGRAPHS - A QUICK GUIDE AND ANSWERS TO YOUR QUESTIONS
Can I use these photographs directly from Flickr on my social media account(s)?
Yes - of course you can! Flickr provides several ways to share this and other photographs in this Flickr set. You can share directly to: email, Facebook, Instagram, Pinterest, Twitter, Tumblr, LiveJournal, and Wordpress and Blogger blog sites. Your mobile, tablet, or desktop device will also offer you several different options for sharing this photo page on your social media outlets.
BUT..... Wait there a minute....
We take these photographs as a hobby and as a contribution to the running community in Ireland. We do not charge for our photographs. Our only "cost" is that we request that if you are using these images: (1) on social media sites such as Facebook, Tumblr, Pinterest, Twitter,LinkedIn, Google+, VK.com, Vine, Meetup, Tagged, Ask.fm,etc or (2) other websites, blogs, web multimedia, commercial/promotional material that you must provide a link back to our Flickr page to attribute us or acknowledge us as the original photographers.
This also extends to the use of these images for Facebook profile pictures. In these cases please make a separate wall or blog post with a link to our Flickr page. If you do not know how this should be done for Facebook or other social media please email us and we will be happy to help suggest how to link to us.
I want to download these pictures to my computer or device?
You can download this photographic image here directly to your computer or device. This version is the low resolution web-quality image. How to download will vary slight from device to device and from browser to browser. Have a look for a down-arrow symbol or the link to 'View/Download' all sizes. When you click on either of these you will be presented with the option to download the image. Remember just doing a right-click and "save target as" will not work on Flickr.
I want get full resolution, print-quality, copies of these photographs?
If you just need these photographs for online usage then they can be used directly once you respect their Creative Commons license and provide a link back to our Flickr set if you use them. For offline usage and printing all of the photographs posted here on this Flickr set are available free, at no cost, at full image resolution.
Please email petermooney78 AT gmail DOT com with the links to the photographs you would like to obtain a full resolution copy of. We also ask race organisers, media, etc to ask for permission before use of our images for flyers, posters, etc. We reserve the right to refuse a request.
In summary please remember when requesting photographs from us - If you are using the photographs online all we ask is for you to provide a link back to our Flickr set or Flickr pages. You will find the link above clearly outlined in the description text which accompanies this photograph. Taking these photographs and preparing them for online posting takes a significant effort and time. We are not posting photographs to Flickr for commercial reasons. If you really like what we do please spread the link around your social media, send us an email, leave a comment beside the photographs, send us a Flickr email, etc. If you are using the photographs in newspapers or magazines we ask that you mention where the original photograph came from.
I would like to contribute something for your photograph(s)?
Many people offer payment for our photographs. As stated above we do not charge for these photographs. We take these photographs as our contribution to the running community in Ireland. If you feel that the photograph(s) you request are good enough that you would consider paying for their purchase from other photographic providers or in other circumstances we would suggest that you can provide a donation to any of the great charities in Ireland who do work for Cancer Care or Cancer Research in Ireland.
Let's get a bit technical: We use Creative Commons Licensing for these photographs
We use the Creative Commons Attribution-ShareAlike License for all our photographs here in this photograph set. What does this mean in reality?
The explaination is very simple.
Attribution- anyone using our photographs gives us an appropriate credit for it. This ensures that people aren't taking our photographs and passing them off as their own. This usually just mean putting a link to our photographs somewhere on your website, blog, or Facebook where other people can see it.
ShareAlike – anyone can use these photographs, and make changes if they like, or incorporate them into a bigger project, but they must make those changes available back to the community under the same terms.
Above all what Creative Commons aims to do is to encourage creative sharing. See some examples of Creative Commons photographs on Flickr: www.flickr.com/creativecommons/
I ran in the race - but my photograph doesn't appear here in your Flickr set! What gives?
As mentioned above we take these photographs as a hobby and as a voluntary contribution to the running community in Ireland. Very often we have actually ran in the same race and then switched to photographer mode after we finished the race. Consequently, we feel that we have no obligations to capture a photograph of every participant in the race. However, we do try our very best to capture as many participants as possible. But this is sometimes not possible for a variety of reasons:
►You were hidden behind another participant as you passed our camera
►Weather or lighting conditions meant that we had some photographs with blurry content which we did not upload to our Flickr set
►There were too many people - some races attract thousands of participants and as amateur photographs we cannot hope to capture photographs of everyone
►We simply missed you - sorry about that - we did our best!
You can email us petermooney78 AT gmail DOT com to enquire if we have a photograph of you which didn't make the final Flickr selection for the race. But we cannot promise that there will be photograph there. As alternatives we advise you to contact the race organisers to enquire if there were (1) other photographs taking photographs at the race event or if (2) there were professional commercial sports photographers taking photographs which might have some photographs of you available for purchase. You might find some links for further information above.
Don't like your photograph here?
That's OK! We understand!
If, for any reason, you are not happy or comfortable with your picture appearing here in this photoset on Flickr then please email us at petermooney78 AT gmail DOT com and we will remove it as soon as possible. We give careful consideration to each photograph before uploading.
I want to tell people about these great photographs!
Great! Thank you! The best link to spread the word around is probably http://www.flickr.com/peterm7/sets
inspired by photos like this one from a lot of sports publications and old school edgerton multiflash.
www.flickr.com/photos/joseph_gurney/3504398524/in/pool-se...
some sort of video effect that does in real time? or after the fact on a shot? this is available already and i'm wasting my time?
trying out a couple simple filters for with open frameworks video grabber. hoping to transfer to movies to avoid the problems with the isight camera autobalancing itself quite frequently.
Collaboration with goodbyebyesunday
This is for Dip-It-Thursday
This week's theme: Everyday objects
Her watch is on the left (HK time), and mine's on the right (GU time). Haha, her watch is so big, I love it! Many thanks to Fung for the great collab idea~ ^^
the printer section at the right - like a predecessor of the typewriter. the rods at high level transmit the numerical values to the typing mechanism.
I am getting quite tired of seeing people texture their weapons with external programs such as Photoshop and Gimp, and just overlaying a simple texture over their weapon.
There's so many things that are wrong with that, and it's just sad.
I've textured over my weapon with a simple wood texture, and on the left, I put about 30 minutes into just erasing things, and that's it. On the right, I put about 30 seconds into it just by repeating the texture across my weapon. People, if you are going to texture your weapon, borrow someone else's texture or put some time into it.
tl;dr: Bolts should't have textures.
Edited in Photoshop for the shitty texturing.
Constructed from slow-shutter blurred images.
Details
This modified Harris Shutter Effect image emphasizes things that move and other differences between three more-or-less sequential photos while turning the background black. In this instance, the black background appears unchanged, but the light areas are color shifted.
Quick links to related images
Read how to construct this type of image from three sequential photos.
Other subtractive filter Harris shutter effect images
View all subtractive filter images.
Edit
The originally uploaded image was replaced with a brighter one (EV=+0.7) to enhance the figures.
Charlse Babbage designed this early computational device, but never built it. This was build from his original specifications, with just a couple of minor changes.
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
Day 2 of The Indy KA500 and After a Fantastic First Day of Racing and Celebrations now is where the Real Hard Work Begins as The Entire Field of 46 KA'S were in the Garages with Drivers Teams and Engineers at The Ready as they were about to tackle 8 Hours of the Indy Circuit.
With an 8 Hour Race anything can Happen and with such a Large Field of Cars a lot of Overtakes and Careful Navigation will be Required to Ensure Victory.
With The Start of The Race About to get underway Its Time to See Who will be able to Hold out the Longest and Take the Title of IndyKa500 Endurance Champion for 2021.
Hour 1 (11:04AM)
As The Field of 46 KA'S Completed the Formation Lap and Slowly made their way Towards the Start Finish Straight The Lights went Green and at Exactly 11:04AM the Race Had Begun.
Racing Down Towards Paddock Hill Bend it was The KA of Team (IP Racing's Adam Blair Scott Parkin Oliver Wilmot and Mark Witherington) Who took the Lead Followed Closely by Team (Octane Junkies Adam Smith Martyn Smith and Bazza Ward) in Second Place and Team (Alex Read Motorsport's Chris Reade Sam Luke's Carlito Miracco and Luke Read) in Third Place as they Thundered Up the Hill Towards The Tops of Druids and Back Down Again through Bottom Bend where Team (Ferguson Motorsport's Damon Astin Billy Ferguson Joe Ferguson and Daniel Ferguson) took the Lead from (Octane Junkies) before Flying Around The Track to Complete Lap 1 of 500.
As The Cars came Round Paddock for The Second Time The KA of (Ferguson Motorsport) Now Leads by a Heathy Margin While Further Back (IP Racing) and (Octane Junkies) Have A Fantastic Scrap over Second Place with The Two of Them Swapping The Lead Over and Over again. Car Number 55 of (Al Most Racers Alistair Hardie Alistair McDonald Lee Conway and Will Denny) was Seen Getting Air of The Inside Curb on the Exit of Paddock Hill Bend making for a Spectacular Sight.
Hour 2 (11:54AM)
Hour 2 and All 46 KA'S are Still Alive and Well with Each Driver Pushing Hard to Maintain their Advantage as the Tyres Begin to Warm Up and Start to Grip the Track More.
KA Number 56 Team (Hard And Enthusiastic Martyn Dilworth Mark Figes and Mike Hickey) are Locked in a Tight Battle at The Top of Paddock Hill Bend with KA Number 27 Team (Semprini Racing's Jeremy Evans James Hart Phil Hart and William Puttergill) as they Fight it Out Between the Two Cars for a Position.
Further Down the Field KA Number 23 Team (Kastrol's Michael Keegan Tim Keegan and David Murfitt) is Having its Own Battle with KA Number 4 of Team (Alex Read Motorsport) as The Two Teams Have a Go at One Another Thought the Course of The Lap trying Hard to Hold onto that Position they Worked so Hard for.
Another Battle at Paddock is the KA Number 3 of Team (Wingdat Racing's Andy Chapman Jonathan Barret and Wayne Jackson) Having to Fend off The KA Number 16 of Team (M and D Racing's Alex Martin Daniel Martin Tony Perfect and Mathew Rowling) as they Also were Looking to be in an Intense Battle Thought the Lap with Many Other Teams and Drivers Now Settling into a Rhythm. at The Endo f The Second Hour The KA't Mobile Number 49 of Team (LDR Performance Tuning's David Bywater Adrian Clarke Andy Grear Hardy and Sammy Bryan) is Seen Making its way Through Paddock Hill Bend and Through the Gravel Trap but Manages to Get Out Unaided and Safely.
At 12:12PM a Huge and Very Loud Crash is Heard at The Bottom of Paddock Hill Bend and Seen Rowling Through The Gravel Trap and Ending up on its Wheels is the KA Number 3 of Team (Windgat Racing) Bringing out the First Safety Car of The Endurance Race. Lucky The Driver was Fine and After a Few Minutes Due to The Recovery Taking Place they Are Back out in the Race But with a Lot of Catching Up to do.
Hour 3 (13:08PM)
With the Safety Car Now in the Race gets Back Underway and Already each Driver was Pushing Even Harder trying to either Create a Gap or Make Up for Lost Time Due to The Safety Car Intervention.
At The Top of Paddock Hill Bend a Fierce Battle is Taking Place Between the Two Teams of KA Number 13 and KA Number 155 Team (Deranged Motorsport's Jason Pelosi Josh Larkin and Alex Kelby) and Team (JRS's Nick Walker Alex Day and William Foster) as they Duel Thought the Whole of Paddock Hill Bend Starting at The Top and Still Keeping the Fight Going Right Up towards Druids in The End Deranged Motorsport Wins Out and Takes The Position Away from JRS.
At 13:24PM The Fighting Between each Team Continues at The Top of Paddock Hill Bend which is Proving to be the Best Overtaking Area as Each Car has Only 73 Break Horse Power so Carrying as Much Speed as Possible from the Main Straight Towards Paddock is Essential for a Successful Overtake.
Team (Piston Heads Peter Dignan Oliver Lewis Benjamin Lowden and Sam Sheehan) Battles it out with Team (LDR Performance Tuning's Laurence Davey Mike Paul James Parker and Glen Copeland) as The Two Cars Do Battle for All to See with Team LDR Taking The Position Away.
At 13:39PM A Set of 4 KA's are Seen Fighting Their Way up Towards Druids with All Four Teams not Giving up the Fight as they Swap Positions Relentlessly with not One Driver Willing to Give Up his Position.
The 98 55 53 and 13 All Really Having a Good Go at One Another Thought their Fight. As The Sun Starts its Slow Dissent Down Over The Hills and Valleys that Surround The Circuit Bottom Bend was Providing Some More Opportunities for Drivers to do Battle with One Another. A Four way Fight Between KA's Number 56 51 44 and 64 was Occurring with Number 56 Holding Strong at The Front of This Fight and Leading them on Towards Clearways.
Finally at 13:48PM An Epic Battle Between KA's Number 64 and 44 was Witnessed Through Bottom Bend with The Likes of The Number 64 Bouncing a Wheel Into The Air as The Car Took the Tight Racing Line making for an Amazing Picture and a Superb bit of Car Control To Keep that KA Pointing The Right Way.
Hour 4 (14:02PM)
The Fourth Hour and Pit Stops and Driver Changes were Imminent with Many Teams Choosing to Go into The Pits to Change Both Drivers and Top Up the Fuel as Well as Change Tyres if Necessary. Every Team was Running to a Different Strategy Depending Upon the Amount of Drivers they Had with Teams of Four Drivers Taking 2 Hours in the Car Each While Teams of Three or Less would Have to Take on Longer Stints of 3 To Maybe Even 4 Hours in the Car Hoping that Having to do Fewer Driver Changes would Mean they could make Up The Difference on Track.
Back on The Track at 14:02PM More Battles were Commencing Through Pilgrims Drop With KA's Number 81 Team (GM Performance's Gary Mitchell and Ian Mitchell) Going Head to Head with KA Number 46 Team (JDC Motorsport's Stu Neal Andy Gaugler and Simon Walker Hensell) with The KA of GM Performance Narrowly Taking The Place From JDC Motorsport on the Run towards Clearways.
At 14:20PM a Fantastic Battle Between KA Number's 18 100 127 3 55 and 115 was Seen as they Powered their Way onto Clearways with 155 Leading Followed by 55 and 3 127 100 and 18 All Slowly Gaining Ground to the Two Leading KA's at The Front of This Train.
Shortly After This Train of Cars Came Through Another Train of 5 KA's was not Far Behind this Time Being Lead by Number 13 Deranged Motorsport with 131 (Team Viking's Mark Holme Harry Nunn and Nick Nunn) Then came Number 4 Alex Read Motorsport with 98 Piston Heads and 41 (Rowe Rage Motorsport's Alex Butler Greg Caswell Jason Handcock and Sam Rowe) As they All Fought Hard to Catch One Another Thought their Fight.
KA's Number 98 4 and 64 were Also Seen at 14:48PM Having a Really Good Three Way Fight with 64 and 98 Side by Side down Pilgrims Drop with The Number 4 Car Closing Fast.
At 14:54PM A Final Battle was Seen on the Run Up Towards Clearways with The KA's of Number 60 (Powerflex's David Power Paul Cowland and Dom David) Battling Hard with KA's Number 7 (G and B Finch's Joe Bragg Lee Finch Steve Finch Benjamin Smith and Arthur Thurtle) and Number 127 (Fat Boys Racing's Charlie Jackson and Matt Pinny) with The Number 7 KA Leading The Trio On Towards Clearways as The Sun Began to Set.
Hour 5 (15:25PM)
The Fith Hour and a Swarm of KA's were Seen Storming Down the Main Straight towards Paddock Hill Bend with the Number 131 Car of (Team Viking) in the Lead by Some Distance Followed by Number 64 125 18 81 and 155 as they All Made their Way Towards Paddock for another Chance at an Overtake.
Another Battle Followed Closely Behind with KA Numbers 11 18 49 and 111 All Fighting as Well in order to Maintain or Improve their Positions as The Race Went on.
At 15:28PM The Safety Car was Out again While Another KA Somewhere on Track was Being Recovered and The Leading car Number 36 IP Racing's (Adam Blair Scott Parkin Oliver Wilmot and Mark Witherington's Lead Evaporates as the Field is Once again Bunched up.
Behind Them are KA's Number 44 (Mini Challenges Max Coates Dominic Wheatley Lewis Saunders and Dan Zelos) Looking to Make a More Once the Safety Car Period Ends The 14 of (Frugal Racing) and 51 of (Barwell Autosport's Taylor Norton Kamran Tunio Ryan Brinsted and Kester Cook) Also Looking to Take the Lead of This Endurance Race.
At 15:36PM The Car that Had Caused The Safety Car was Seen Being Recovered into the Outer Garage Area where cars are Held Before the Start of Each Race. KA Number 46 (JDC Motorsport) Had Made Contact Somewhere on the Circuit and Looked to Have a Broken Front Left Steering Arm with the Wheel Being Completely Bend Backwards into The Car with the Car Heading Back to the Garage for Repairs Before Rendering The Race Quite a Few Laps Down.
15:38PM and The Two KA's of Positive Motorsport's Andrew Rogerson Samuel Rendon and Ryan Frith Battle it Out with Number 13 Deranged Motorsport Through Westfield Towards Dingle dell with The Number 13 Beautifully Sweeping Around the Outside to Take The Position Away.
Another Battle was Seen at 15:38PM with (Alex Read Motorsport) Number 4 Battling Number 64 (Auto Teach Motorsport's Reece Kellow Andrew Howell Luca Ataccini Anzanello and Megan) through Westfields Side by Side on Towards Dingle dell.
Finally at 15:57PM Another KA Had Fallen Victim to an Issue with the Number 23 Car of (PSR's Carl Beresford Russel Danzey Tom Gilbert and Jack Wood) Being Taken on the Back of the Recovery Truck to The Garages for Repairs Before Going back Out into The Race as Night Began to Fall Upon The Indy Circuit.
Hour 6 (16:15PM)
As The Light Slowly began to Fade Away from the Indy Circuit Many Drivers were Now starting to use their Headlights as The Lighting Conditions got Darker and Darker as Time went by.
At 16:15PM A Massive Group of Cars came Flying Down Through Paddock Hill Bend with KA Number 55 Al Most Racers on the Inside Line 127 Fat Boys Racing on the Middle Line and 39 Kameleon Racing's Chris Bright Richard Cox Steve Goldsmith and Leigh Youles Michael on the Outside Line as they Fought their way Through the Bend and Up Towards Druids.
At 16:21PM Piston Heads Racing KA Number 98 was Seen Leading another Group of Cars Through Paddock Hill Bend with Numbers 41 52 33 and 2 All Fighting for Places as they Came Towards Paddock Hill Bend.
16:24PM and The Paddock Hill Bend Gravel Trap Claims Another Victim This Time the Number 131 KA of Team Viking Had Ended up Taking a Trip Through it Before a Half Spin Left Him Facing the Marshalls Post Opposite before Returning to the Track after Losing a Few Places. Recovery Teams set to work Once Again with The Safety Car Being Called into Action for The Third Time.
16:40PM and at The Top of Paddock Hill Bend a Three way Fight Becomes a Two Way Fight as The Number 127 KA of Fat Boys Racing Goes for a Spin after Trying to Get a Run on the Number 19 KA of LDR Performance Tuning with The Number 14 Car of Frugal Racing Just Narrowly Missing The Spinning Car.
16:42PM and a Final Intense Battle Between the Number 44 KA and The Number 1 KA of Burton Power Racing's Andy Burton Kyle Sagar Tom Valentine and Sammy Venables as They Fight Hard to try and Take that Position away from Mini Challenge to Round off The 6th Hour.
Hour 7 (16:50PM)
The Seventh Hour and at The Bottom of Surtees a Massive Crash is Heard as The KA's of Number 42 The K Teams (Paul Simmons Edward Simmons Glen Woodbridge Damo) is Seen Running off Track with Number 13 Deranged Motorsport Onto The Grass and Number 81 GM Performance Being Spun Out Trying to Avoid The Carnage in Front. All Drivers Okay and They Get back on Track and Continue on As Day Turns into Night.
17:02PM and a Top of Druids The Ka's of Number 72 Misty Racings (Adam Bonham and Simon Bonham) are Fighting Hard to Keep their Position from the Number 49 Car of LDR Performance Tuning as well as Number 7 of G and B Finch Trying to Find a Way Through on the Outside of Druids. The 98 of Piston Heads is also Closing in by This Stage with Headlights A Blaze.
17:05PM and Coming Towards Druids is a Sea of KA's All With Headlights A Blaze as they Fight for Positions Cars Number 60 3 19 and 39 All in Different Positions and Yet Still Fighting to try and Gain an Advantage that Could Swine this Endurance Race in Any of the Teams Favours. Further Back 127 and 140 Are Doing Battle on the Run Up Towards Druids.
17:09PM Once Again Another Battle at Druids This Time its The Trio of Number 127 36 and 60 That are All Trying to Better One Another in their Attempt to Gain a Place with Number 36 IP Racing Leading The Way.
17:14PM One Final Battle is Seen Coming Up towards Druids with The Number's 18 44 55 and 2 Fighting it Out Number 2 Kastrol's Has The Lead of This Group of Cars with Blazing Bright Headlights to Aid the Drivers Around The Circuit.
17:27PM and Now Darkness was Everywhere Making Visibility Very Difficult and Yet this did not Stop the Likes of Cars Number 128 JTR's Eliot Mason Nick Tandy David Mason and James Rhodes from Battling with Car Number 16 M and D Racing's Alex Martin Daniel Martin Tony Perfect and Mathew Rowling. In a Daring Move in the Pitch Black Darkness The Two Cars Go Side by Side Trying to Gain One over The Other Before JTR's Takes The Inside Line and The Position.
17:30PM Another Daring Battle is Captured Between The Number 180 Car of (Shine Auto motive's Colin French Mathew Eldridge and Wayne Clelland) and Number 44 (Mini Challenge's Max Coates Dominic Whitely Lewis Saunders and Dan Zelos) Defending The Outside Line as Best as they Can but Ultimately Shine Automotive Makes their way Through.
17:51PM A KA is Seen Flying Down Through The Bottom of Druids and into a Cloud of Dust Caused by Another KA Going off The KA is Just Barely Visible Showing The Dangers of what can Happen at Night When Visibility Becomes Low or Obstructed. Other KA's Soon Followed Through the Dust Cloud as Well with Many Backing off Slightly In case a Car was Stuck out on The Track but Thankfully All was Good as Hour 7 Ended.
Hour 8 (17:56PM) (THE FINAL HOUR)
The FINAL Hour of The 8 Hour Indy KA 500 and With Every Driver Now Getting into a Rhythm it was Up to Each Teams Last Driver to Strap in and Go for it to the Checkered Flag. However not All had gone to Plan for every Driver as The Number 29 KA of LDR Performance Tuning Found Out Slipping into the Gravel and Costing Them a Ridge Back to the Pits for Repairs with Less than 1 Hour to go.
18:00PM and The Number 2 KA of Kastrol's was Captured Racing Through Paddock Hill Bend During The Night Pushing Incredibly Hard to Ensure a Good Top 25 Finnish in the Points with Headlights Illuminating their way Around Paddock Hill Bend as The Car Flew Through The Bend.
18:30PM The Safety Car was Out for The Last Time During The Race and was Captured Leading a whole Train of KA's Through Pilgrims Drop and Onto Clearways with Each Driver Poised and Ready to Get Going Once the Safety Car Had Come In.
19:07PM An Amazing Sight to Behold with Just 15 Minutes Left on the Clock a Huge Rush of KA's Flooded their way Down The Main Straight and Past The Start Finnish Straight with Headlights on Full Beam to Aid in Visibility. The Number 8 KA Leads The way in This Group of Cars with The Number 18 CHR Hoonikan Car of Stratton MacKay Dave Mayer and Paul Robson Closing in Behind.
19:09PM And The Green Flag is Dropped for The Final Time as The Safety Car Comes into the Pitlane All 44 Remaining KA's Race Towards Druids with the Field so Bunched up this is Anyone's Race to both Win or Lose at This Stage.
The Number 42 KA of The K Teams Paul Simmons Edward Simmons and Glen Woodbridge Damo takes off Leading from Number 20 A Reeve's Motorsport Aron Reeve Stuart Lane and Andy Godfrey while The Number 127 of Fat Boys Racing Chases Them Down into a Nail Biting Finnish at The Centre of The Field.
19:13PM A Group of Six KA's are Captured Having an Intense Battle with Only 5 Minutes Left to Run The Likes of KA Number 127 36 and 128 All Putting Up One Hell of a Good Fight in The Closing Stages of The Endurance Race with Some Drives Having Driven for 4 Hours Straight.
19:21PM and after 8 Hours of Continuous Racing and 5 KA's Out of The Race The Checkered Flag was Ready and Waiting as The Number 81 KA of GM Performance's Gary Mitchell and Ian Mitchell Takes the Victory at The 2021 8 Hour Indy Car 500!!!! Followed Closely by The Number 72 Car Misty Racing's Adam Bonham and Simon Bonham in Second Place with KA Number 14 Frugal Racing's Jim McDougal Callum McDougal Mike Marais and Leon Bidgeway Taking Third Place.
A Huge Congratulations to The Overall Top Three Winners and to All of the other Teams and Competitors for Showing some Incredible Racing To End of The 2021 Motorsport Season. From
Historic Formula 1 to Classic Touring Cars To The Indy KA 500 This Season Has been One of The Best to Date.
See You All Again Next Year Where We Will do it All Over Again.
Award of Excellence | Primary Division | Voy Spears Jr. Elementary PTA, Missouri
There are so many ways to change the world! I choose to sing about the 3R's. If you don't know what those are it is recycling, reduce, reuse! We can save the earth! Will you help me? All together, all together, all together change the world! I can make a difference.
Photos by PollyBraden.com
Completed stitched handkerchiefs & hand-written notes by craftivists for M&S board members & other VIPs to be wrapped and ribboned to hand over as gi]fts at the AGM on Tuesday 7th July 2015.
Press Release: Craftivist campaign launches after survey shows 17 percent of British shoppers would shop more often at Marks & Spencers if it paid a Living Wage
The Craftivist Collective is joining forces with ShareAction’s AGM Army this summer to press UK retailers to pay a Living Wage. The campaigners are coordinating a series of “stitch-ins” at branches of Marks & Spencers across the UK, for crafters to sew hand-made messages onto M&S handkerchiefs, to be delivered to the board, celebrity endorsers, and major shareholders of the British retail giant at its annual general meeting at Wembley Stadium on July 7th.
An online poll shows 17 percent of British shoppers would shop more often at Marks & Spencers if it paid staff a Living Wage. (Source: Opinium survey, 12th-16th June 2015, based on 2002 online interviews across the UK).
The first “stitch-in” will take place on June 22 in London at 6:30 pm outside the Marks & Spencers on Liverpool Road, N1 0PR. Another “stitch-in” is scheduled for June 23 in Cardiff, another in Brighton on June 29, and another in Milton Keynes 30th. There will also be stitch-ins in Warrington, Lincoln, and Birmingham amongst others.
The idea of the “stitch-ins” is to show M&S that in addition to major shareholders with billions of pounds under management, its core customer base is also fully engaged and supportive on the issue of the Living Wage, and that they expect the company to show leadership on this basic fairness issue.
Each unique hand-stitched hanky encourages board directors of M&S to commit to paying the Living Wage of £9.15 in London and £7.85 across the UK to all staff. This is a part of ShareAction’s campaign in partnership with Citizens UK to achieve the Living Wage across the FTSE 100 through shareholder activism. Nearly a quarter of FTSE 100 companies have now accredited with the Living Wage Foundation, but no high street retailer has yet signed up.
ShareAction has organised AGM questions on the Living Wage at more than 20 company AGMs so far this year. ShareAction is simultaneously mobilising an Investor Collaborative for the Living Wage made up of institutional shareholders with billions of pounds in British companies, including asset managers, pension funds, charity and faith investors. These large shareholders have written in 2015 to all of the FTSE 100, including M&S, in support of the Living Wage.
Crafters will be giving M&S handkerchiefs with personalised positive messages stitched into them to all 14 board members of M&S, as well as to its largest shareholders, and to the 2014 celebrities who feature in the company’s ad campaign: Annie Lennox, Emma Thompson, Alex Wek, Rita Ora, Dowreen Lawrence, Lulu Kennedy, and Rachel Khoo.
They will also be handing out 250 special handkerchief craft kits with a Living Wage message printed on them to shareholders at the company’s Annual General Meeting, so that shareholders can stitch too, to encourage themselves to support the Living Wage. These kits include an ethical hanky, needle and thread, instructions, and a briefing note on investment risk.
M&S Chief Executive Marc Bolland is paid £2.1million a year. Last year, his company refused to consider a Living Wage at its Annual General Meeting. Later, at a meeting with campaigners, the company again refused to consider paying the Living Wage.
Sarah Corbett, founder of the Craftivist Collective, said: “Marks & Spencer is supposed to be a company with solid values threaded through all that they do, which include paying your workers fairly. We’re sending the board and shareholders these carefully hand-stitched handkerchiefs to encourage the company not to ‘blow’ their chance to support life-changing decisions.”
Catherine Howarth, Chief Executive of ShareAction says: “This craftivist initiative at the M&S AGM is nothing to 'sniff at'. Sarah and her amazing stitchers are devoting hours to creating gifts the M&S board we hope will treasure and remember forever. People adore M&S but they want to see the company step up and become a Living Wage employer. The many big shareholders backing this call know it makes business sense as well as being the right thing to do.”
ENDS
Notes for editors:
ShareAction is the UK-based movement for Responsible Investment. For further information, please contact Matt Davis, Director of Communications and Public Engagement at ShareAction on matthew.davis@shareaction.org
Craftivist Collective brings together craft and activism in order to make a difference to individuals and society, exposing and tackling issues of local and global poverty and injustices through provocative, non-violent creative actions. For further information please contact Sarah Corbett, Founder of Craftivist Collective on sarah@craftivist-collective.com
This is what the difference looks like between the finished image of the West Side Park and the original image. Unfortunately I forgot I cropped the final image so things don't really match up...
no lie, me and victoria ACTUALLY FOUND a random converse that was traced. lols.
film. more here: seabug.blogspot.com/2010/06/tacky-stuck-on-words.html
I haven't been writing as much here in this little description area, I know. I've been trying to blog more. I hope you have been joining me there. But I'd like to give you a few words with this photo.
A few months ago, I took a picture in the same spot as the photo above. I mean, I've taken a lot of photos in this same spot, but there's one in particular. If you look in my self-portrait set, you'll find it. It's one of the most honest and raw photos i've ever taken. Not just of myself, but of anyone. I'm proud of it but it's hard for me to look at, because I can see exactly what I wanted to capture: the way I felt. It was, as I later wrote, pouring out my eyes.
You may notice a different look in the shot here. You may know what it is. You may guess. You may not care. Any of those are fine with me.
I will just say this: Life brings a lot of bad sometimes. Not because we deserve it. We can hope for good all we want, for the bad to be gone. That won't change things. All we can do is work through the bad, wait it out, do the best we can.
And sometimes life brings good. Not because we deserve it. We can wish for more of it, but why? Instead, we should grab a hold of what we get and celebrate the hell out of it.
These days, I'm celebrating. What a difference a few months can make. You have no idea.