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Almost all electric kettles work the same way: there's a steam tube running down from the water compartment to a bimetallic thermostat at the bottom that clicks the heating element off when the water boils.
This photo shows the concealed element in the base of a modern kettle. It's from our article about electric kettles.
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Gold mass (public display, Carnegie Museum of Natural History, Pittsburgh, Pennsylvania, USA)
A mineral is a naturally-occurring, solid, inorganic, crystalline substance having a fairly definite chemical composition and having fairly definite physical properties. At its simplest, a mineral is a naturally-occurring solid chemical. Currently, there are over 5600 named and described minerals - about 200 of them are common and about 20 of them are very common. Mineral classification is based on anion chemistry. Major categories of minerals are: elements, sulfides, oxides, halides, carbonates, sulfates, phosphates, and silicates.
Elements are fundamental substances of matter - matter that is composed of the same types of atoms. At present, 118 elements are known. Of these, 98 occur naturally on Earth (hydrogen to californium). Most of these occur in rocks & minerals, although some occur in very small, trace amounts. Only some elements occur in their native elemental state as minerals.
To find a native element in nature, it must be relatively non-reactive and there must be some concentration process. Metallic, semimetallic (metalloid), and nonmetallic elements are known in their native state as minerals.
Gold (Au) is the most prestigious metal known, but it's not the most valuable. Gold is the only metal that has a deep, rich, metallic yellow color. Almost all other metals are silvery-colored. Gold is very rare in crustal rocks - it averages about 5 ppb (parts per billion). Where gold has been concentrated, it occurs as wires, dendritic crystals, twisted sheets, octahedral crystals, and variably-shaped nuggets. It most commonly occurs in hydrothermal quartz veins, disseminated in some contact- & hydrothermal-metamorphic rocks, and in placer deposits. Placers are concentrations of heavy minerals in stream gravels or in cracks on bedrock-floored streams. Gold has a high specific gravity (about 19), so it easily accumulates in placer deposits. Its high density allows prospectors to readily collect placer gold by panning.
In addition to its high density, gold has a high melting point (over 1000º C). Gold is also relatively soft - about 2.5 to 3 on the Mohs Hardness Scale. The use of pure gold or high-purity gold in jewelry is not desirable as it easily gets scratched. The addition of other metals to gold to increase the hardness also alters the unique color of gold. Gold jewelry made & sold in America doesn’t have the gorgeous rich color of high-purity gold.
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Photo gallery of gold:
O Museu Paulista da Universidade de São Paulo, conhecido como Museu do Ipiranga, é um museu brasileiro localizado na cidade de São Paulo, sendo parte do conjunto arquitetônico do Parque da Independência. É o mais importante museu da Universidade de São Paulo e um dos mais visitados da capital paulista. É responsável por um grande acervo de objetos, mobiliário e obras de arte com relevância histórica, especialmente aquelas que possuem alguma relação com a Independência do Brasil e o período histórico correspondente. Uma das obras mais conhecidas de seu acervo é o quadro de 1888 do artista Pedro Américo, "Independência ou Morte".
Um dos principais objetivos do museu é mostrar aos visitantes o protagonismo do povo paulista na História do Brasil.
Edifício
O arquiteto e engenheiro italiano Tommaso Gaudenzio Bezzi foi contratado em 1884 para realizar o projeto de um monumento-edifício no local onde aconteceu o evento histórico da Independência do Brasil, embora já existisse esta idéia desde aquele episódio.
O edifício tem 123 metros de comprimento e 16 metros de profundidade com uma profusão de elementos decorativos e ornamentais. O estilo arquitetônico, eclético, foi baseado no de um palácio renascentista, muito rico em ornamentos e decorações. A técnica empregada foi basicamente a da alvenaria de tijolos cerâmicos, uma novidade para a época (a cidade ainda estava acostumada a construir com taipa de pilão). As obras encerraram-se em 15 de novembro de 1890, no primeiro aniversário da República. Cinco anos mais tarde, foi criado o Museu de Ciências Naturais, que se transformou no Museu Paulista. Em 1909, o paisagista belga Arsênio Puttemans executou os jardins ao redor do edifício. Este desenho de jardim foi substituído, provavelmente na década de 1920, pelo paisagismo do alemão Reinaldo Dierberger, desenho que se mantém, em sua maior parte, até os dias atuais.
Acervo
O Museu Paulista tem em seu acervo de mais de 125 mil artigos, entre objetos (esculturas, quadros, jóias, moedas, medalhas, móveis, documentos e utensílios de bandeirantes e índios), iconografia e documentação arquivística, do século XVI até meados do século XX, que servem para a compreensão da sociedade brasileira, com especial concentração na história de São Paulo. Os acervos têm sido mobilizados para as três linhas de pesquisa as quais o museu se dedica:
•Cotidiano e Sociedade
•Universo do Trabalho
•História do Imaginário
O acervo do Museu Paulista tem sua origem em uma coleção particular reunida pelo coronel Joaquim Sertório, que em 1890, foi adquirida pelo Conselheiro Francisco de Paula Mayrink, que a doou, juntamente com objetos da coleção Pessanha, ao Governo do Estado. Em 1891, o presidente do Estado, Américo Brasiliense de Almeida Melo, deu a Albert Löfgren a incumbência de organizar esse acervo, designando-o diretor do recém-criado Museu do Estado. As coleções, ao longo dos mais de cem anos do museu, sofreram uma série de modificações com o desmembramento de parte de seus acervos e incorporações.
O acervo do museu se encontra tombado pelo Instituto do Patrimônio Histórico e Artístico Nacional - IPHAN.
Escadaria
A escadaria do museu tem um imenso valor simbólico ao povo paulista. A escadaria propriamente dita representa o Rio Tietê, que foi o ponto de partida dos Bandeirantes rumo ao interior do país. E no corrimão estão colocados esferas com águas dos rios desbravados pelos paulistas entre os séculos XVI e XVIII, como por exemplo o Rio Paraná, Rio Paranapanema, Rio Uruguai e o Rio Amazonas. Nas paredes do ambiente estão estátuas dos heróis bandeirantes, como Borba Gato e Anhangüera com as regiões por onde eles passaram mais notoriamente, que se localizam nos atuais estados desde o Rio Grande do Sul até o Amazonas. Sendo precedida pelas duas estátuas maiores no salão principal dos dois principais bandeirantes, Antônio Raposo Tavares e Fernão Dias Paes. E ao centro representado D. Pedro I, como herói da Independência.
Junto as estátuas existem pinturas representando a participação paulista em diversos momentos da história brasileira, como o ciclo da caça ao índio, o ciclo do ouro e a conquista do amazonas. Acima existem nomes de cidades e seus respectivos fundadores paulistas pelo Brasil, como Brás Cubas e Santos. E no teto pinturas de paulistas importantes na história do país, como o patriarca da independência José Bonifácio.
The Museu Paulista of the University of São Paulo (commonly known by Brazilians as Museu do Ipiranga) is a Brazilian history museum located near where Emperor D. Pedro I proclaimed the Brazilian independence on the banks of Ipiranga River in the city of São Paulo. It contains a huge collection of furniture, documents and historically relevant artwork, especially relating to the Brazilian Empire era.
The most famous work of art in the collection is the 1888 painting Independência ou Morte (Independence or Death) by Pedro Américo.
A few months after the Brazilian Declaration of Independence, people started to suggest a monument on the site where the declaration took place, although they were not sure of what kind of monument would be the best suited. In 1884 the project was accepted by the Italian architect Tommaso Gaudenzio Bezzi, who chose a monumental building with eclectic style.
Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.
HISTORY
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.
As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.
KATHAKALI PLAYS
Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.
The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.
Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.
MUSIC
The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.
As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.
PERFORMANCE
Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).
ACTING
A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.
There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.
The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.
One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.
NOTABLE TRAINING CENTRES & MASTERS
Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.
‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.
Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.
Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.
KATHAKALI STYLES
Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:
Vettathu Sampradayam
Kalladikkodan Sampradyam
Kaplingadu Sampradayam
Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.
OTHER FORMS OD DANCE & OFFSHOOTS
Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.
As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.
Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).
Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.
NOTED KATHAKALI VILLAGES & BELTS
There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.
AWARDS FOR KATHAKALI ARTISTS
Sangeet Natak Akademi Awardees - Kathakali (1956–2005)
Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}
KATHAKALI ATTAMS (ELAKI ATTAMS)
Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).
The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.
VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA
Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.
When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).
"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.
The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.
UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY
Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.
Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."
Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.
SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM
While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.
When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."
THANDEDATTAM: RAVANA IN BALI VADHAM
After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."
ASHRAMA VARNANA: ARJUNA IN KIRATHAM
Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."
Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."
A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.
AN ATTAM BASED ON A SLOKA
Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.
Kusumo Kusumolpatti Shrooyathena Chathushyathe
Bale thava Mukhambuje Pashya Neelolpaladwayam
Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).
A CONVERSATION BASED ON A SLOKA
Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:
Pitha: Kushalee Mama hritha Bhujaam
Naatha Sachee Vallabha:
Maatha: kim nu Pralomacha Kushalinee
Soonurjayanthasthayo
Preethim va Kushchate Thadikshnavidhow
Cheta Samutkanuthe
Sutha: tvam Radhamashu Chodaya vayam
Dharmadivam Mathala
Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.
SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM
Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.
He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.
Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:
Ekopi Thraya Iva Bhathi Kandukoyam
Kanthayaa: Karathala Raktharaktha:
Abhrastho Nayanamareechi Neelaneelo
Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.
Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to
Bhumau Talcharana Naghamshu Gaurgaura:
Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".
At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.
TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM
[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]
SCENE 1
When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.
SCENE 2
(The tapas itself is shown as a part of autobiographical narration of adult ravana)
Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.
I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.
In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.
[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]
KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM
[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]
Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).
“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”
Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.
WIKIPEDIA
Elément de lambris (céramique et bois), atelier de l'architecte Lluis Domenech i Montaner, Canet de Mar, Catalogne.
Memoria dell'occhio - Memory of the eye.
S’incontrano passanti d’ogni genere. Vi sono coloro che non guardano attorno a sé e hanno fretta d’arrivare in un luogo preciso e coloro che distrattamente attraversano il mondo o da lui si lasciano attraversare. Ma preferiremmo far parte di coloro che si soffermano sulle cose, sui luoghi in continua metamorfosi dove ci si perde per meglio ritrovarsi. Perché siamo consapevoli di vivere nella “multifonia” del nostro immaginario, sotto il sole delle fresche mattine di primavera e contemporaneamente sull’orlo dell’abisso. L’occhio, nei momenti d’ozio creativo, cercherà non la forma perfetta delle cose ma la bellezza della sua imperfezione, la sua complessità, la “sbavatura”, per usare un termine caro al filosofo Merleau-Ponty.
On rencontre des passants de tout genre. Il y a ceux qui ne regardent rien autour d’eux et n’ont qu’ un désir, celui d’arriver vite à un endroit précis et ceux qui traversent distraitement le monde où se laissent traverser par le monde. Mais nous préférons faire partie de ceux qui s’arrêtent sur les choses, sur les lieux en perpétuelle métamorphose, là où l’on se perd pour mieux se retrouver. Car nous sommes conscients de vivre dans la « multiphonie » de notre imaginaire, sous le soleil des frais matins de printemps ainsi qu’au bord de l’abîme. L’œil, dans les moments d’oisiveté créative cherchera non pas la forme parfaite des choses mais la beauté dans ce qu’elle a d’imparfait, dans sa complexité, dans la « bavure », comme dirait le philosophe Merleau-Ponty.
Texts and photo Viviane Ciampi
Diritti riservati
Reunión de vecinos del barrio de Valdefierro en el solar de la futura plaza de la Armonía, reivindicada por la Asociación de Vecinos de Valdefierro. Consiguieron una permuta de terrenos en 1994 y la bautizaron nonata en 1995. Por fin, con el cambio de siglo, la plaza fue una realidad. Se encuentra entre las calles de la Osa Menor (tras el fotógrafo), Osa Mayor (al fondo), Aries (a la izquierda) y Tulipán (a la derecha). Todas estas denominaciones hacen referencia a elementos estelares, una recurrencia de este barrio para que su nomenclátor no esté “sujeto a eventualidades militares ni políticas”. También las hay de flores y, las menos, del tipo de eventualidades que dicen evitar.
Proyecto GAZA ("Gran Archivo Zaragoza Antigua"), es un compendio de imágenes de la antigua Zaragoza (España), acompañadas de textos creados por José María Ballestín Miguel y la colaboración de Antonio Tausiet.
Fuente visual de la imagen: Revista La calle de todos, comentada para el Gran Archivo Zaragoza Antigua (GAZA).
Brian Lister n'exprimait pas son talent et son ingéniosité en créant des voitures de course à partir d'une feuille blanche. Il n'en avait tout simplement pas le budget. Il fit alors appel à ses talents de concepteur et à sa créativité pour travailler à partir de modèles et de pièces existants. Jaguar était le constructeur le plus titré au Mans dans les années 50, Lister choisit logiquement de s'y associer pour se lancer.
Il utilisa ainsi la transmission de la Type D, un élément fiable et éprouvé qui inclut une boîte de vitesses à 4 rapports synchronisés. Cette dernière permettait aux Lister et aux Type D de dépasser les 290 km/h sans pour autant pousser le moteur XKD dans ses derniers retranchements. Doté d'un châssis tubulaire en acier recouvert d'une carrosserie "Knobbly" ou "Costin" en aluminium, la Lister Jaguar donna du fil à retordre à ses homologues d'usine.
Sa première apparition en course se solda par un abandon sur rupture d'embrayage, mais la performance d'ensemble de la voiture laissa entrevoir un fort potentiel. Quelques semaines plus tard, le célèbre Archie Scott-Brown remporta le Sussex Trophy disputé à Goodwood, signant ainsi le premier d'une série de six succès de rang pour la Lister Jaguar.
Les modèles suivants furent équipés d'une version améliorée portée à 3.8 litres du bloc XKD et brillèrent jusqu'en 1959, décrochant la bagatelle de 30 victoires. En 1958, le règlement du Championnat du monde des voitures de sport limita toutefois la capacité des moteurs à 3.0 litres et les Lister Jaguar eurent du mal à conserver leur place au sommet. Les courses amateurs et autres manifestations régionales apportèrent régulièrement la preuve que la voiture n'avait rien perdu de sa vélocité. Mais sa domination appartenait désormais au passé.
La BHL3 était à l'origine une Lister Jaguar d'usine de 1958 que Scott Brown pilota avec brio en compétition. La voiture remporta deux épreuves à Snetterton au mois de mars où elle fut engagée sous le nom de VPP 9. L'ajout de pneus Dunlop R5 plus adhérents entraîna une rupture de la colonne et de la crémaillère de direction. A la suite d'un second accident survenu à Spa, la BHL 3 fut entièrement reconstruite, cette fois-ci selon les nouvelles spécifications "Costin" plus aérodynamiques de 1959.
Le châssis fut achevé à temps pour que Walt Hansgen et Peter Blond, propulsés par une voiture munie du moteur 3.0 litres réglementaire, puissent prendre le départ des 24 Heures du Mans. Après un solide début de course, la BHL 3 dut renoncer sur problème mécanique.
La voiture fut vendue et adopta l'appellation VPP 9 lorsque Lister cessa son activité en 1959. Elle effectua une brillante reconversion au cinéma en apparaissant dans le long-métrage Le Casque Vert produit par la Metro Goldwin Mayer. Le tournage débuta pourtant avec une autre Lister Jaguar, numéro de châssis BHL126. Lorsque cette dernière subit d'importants dégâts, la BHL3 entra promptement en piste pour la remplacer.
En 1961, la voiture fut impliquée dans un accident lors du Whitsun Trophy à Goodwood. L'année suivante, l'australien Earle Cameron acheta la BHL3 et l'expédia à Sydney. Le nouveau propriétaire y fit installer un moteur V8 Chevrolet mais il n'utilisa la BHL3 que par intermittence. En 1969, Gavan Sandford-Morgan entreprit une restauration partielle de cette Lister Jaguar afin de l'exposer dans son musée de Birdwood Mill, près d'Adélaïde.
La BHL3 trouva ainsi refuge sur la Gold Coast australienne en 1975, où elle fut rénovée en profondeur pour participer à plusieurs concours et manifestations. En 1986, un nouvel acquéreur fit revenir la Lister Jaguar à Sydney mais il ne la conduisit que rarement durant les six années où elle resta en sa possession. En 1992, la BHL3 changea à nouveau de propriétaire. Ce dernier lui fit retrouver ses racines de voiture de course en prenant part à des événements aussi prestigieux que le Goodwood Revival et Le Mans Classic.
Proposée avec un moteur de Type D d'époque, cette célèbre et éligible Lister Jaguar vous offre l'occasion de participer aux plus grands rendez-vous de voitures historiques au monde.
Brian Lister’s genius wasn’t in designing a car from scratch. For one thing he didn’t have the budget, so he used his engineering nous to re-work existing and successful parts. Having won the Le Mans 24 Hours more than any other manufacturer during the ‘50s, Jaguar was the natural place to start.
Lister made use of the proven D-Type drivetrain and its four-speed all-synchromesh gearbox, which gave the car long enough legs to top 180mph without over-stressing the XKD engine. Housed in a tubular steel chassis and wrapped in either a ‘Knobbly’ or Costin alloy body, the Lister-Jaguar package provided a serious challenge to its works entered competition.
Despite a disappointing clutch failure in its first race, the car’s overall performance showed serious potential. A few weeks later at Goodwood Archie Scott-Brown took victory in the Sussex Trophy, thus beginning a six-race winning streak.
Successive Lister-Jaguars upgraded from the 3.4 to 3.8-litre XKD engine and found fortune through to 1959, achieving over 30 wins. But, with World Sports Car regulations altered for 1958 to enforce an engine capacity limit of 3.0-litres, they struggled to remain at the top. Club events and regional races still showed the car to be lightning fast, but its best days were gone.
Originally a 1958-spec works ‘Knobbly’ Lister-Jaguar, BHL3 was successfully campaigned by Scott-Brown. The car won two races at Snetterton in March registered as VPP 9, but the fitting of stickier Dunlop R5 tyres caused steering rack and arm failures. A subsequent crash at Spa required a full rebuild to the updated and more aerodynamic 1959 Costin specification.
Following this work BHL3 left the factory in time for the ‘59 season powered by the necessary 3.0-litre engine. After running strongly early on at that year’s Le Mans 24 Hours, Walt Hansgen and Peter Blond were forced to retire with a technical problem.
Sold following Lister’s closure in 1959, BHL3 adopted the familiar VPP 9 registration and soon found new stardom in MGM’s The Green Helmet. Filming commenced with another Lister-Jaguar, BHL126, but when it sustained damage BHL3 stepped into the breach.
In 1961 the car was involved in an accident during Goodwood’s Whitsun Trophy. The following year Australian Earle Cameron purchased BHL3 and shipped it to Sydney where it was fitted with a Chevrolet V8 and used infrequently. In 1969 Gavan Sandford-Morgan conducted a partial restoration to display the car in his Birdwood Mill Museum near Adelaide.
In 1975 BHL3 was sold to the Gold Coast where it received further restoration for use in demonstrations. Another sale in 1986 returned the car to Sydney where it was driven sparingly over a six-year custodianship. A new owner in 1992 returned BHL3 to its racing roots with outings at the Goodwood Revival and Le Mans Classic.
Offered with a period-correct D-Type engine, this well known Lister-Jaguar represents an exciting opportunity to enter some of the world’s greatest historic meetings.
Faithful fans, and one unlucky young soul, line up to see Paul Revere & the Raiders.
For those that are wondering; lines this long are typical for the various concerts during the Flower & Garden Fest, as well as during the Food & Wine Fest.
Flower & Garden Festival - 2010
Italy/American Pavilion
EPCOT World Showcase
Walt Disney World, FL
P.S. I was actually there with that young "whipper-snapper".
P.P.S. There are already some topiaries out for this year's festival.
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Having friends who are friends of club owners has it's advantages :)
The door bitch outside reluctantly gave us entry tokens, while a queue was starting to form just before 11pm.
Still, an unplanned club visit left me feeling a little underdressed in jeans and slightly ratty casual shoes.
The club was filled with incense, which was not entirely unpleasant, although it was a bit confusing to the senses which insisted of thinking of a quiet temple. Eventually, the doof doof of the RnB and House music won out.
Element Lounge
The Basement 85 Queen St Melbourne 3000
(03) 9670 4880
Reviews:
- www.inthemix.com.au/events/reviews/35451/Intermission_Ele...
- www.melbournepubs.com/v/1931/
We had tried to get into Silk Road, but it looked a bit too posh for an unplanned visit. Perhaps next time...
Just as well we didn't try... the decor is over the top!
- Silk Road on Collins - Deck of Secrets
- Silk Road, by Dani Valent, The Age April 8, 2008 - "Can I have some whitebait with my salt here, mate?"
Harsh comments though!
I love the eating concept at Silk Road, kind of like a food court, except the builder was Kubla Khan not Westfield and your stately pleasure dome is fuelled by flashy $29 cocktails rather than opium pipes. If the food had been better and it had arrived in reasonable time, I'd be happy to hitch another ride.
Silk Road
425 Collins St Melbourne 3000
(03) 9614 4888
Photos:
- Bar Area
- Julia, Isabel, Shanny, Lilian, David, Molley, Ann dancing
- Julia
Having friends who are friends of club owners has it's advantages :)
The door bitch outside reluctantly gave us entry tokens, while a queue was starting to form just before 11pm.
Still, an unplanned club visit left me feeling a little underdressed in jeans and slightly ratty casual shoes.
The club was filled with incense, which was not entirely unpleasant, although it was a bit confusing to the senses which insisted of thinking of a quiet temple. Eventually, the doof doof of the RnB and House music won out.
Element Lounge
The Basement 85 Queen St Melbourne 3000
(03) 9670 4880
Reviews:
- www.inthemix.com.au/events/reviews/35451/Intermission_Ele...
- www.melbournepubs.com/v/1931/
We had tried to get into Silk Road, but it looked a bit too posh for an unplanned visit. Perhaps next time...
Just as well we didn't try... the decor is over the top!
- Silk Road on Collins - Deck of Secrets
- Silk Road, by Dani Valent, The Age April 8, 2008 - "Can I have some whitebait with my salt here, mate?"
Harsh comments though!
I love the eating concept at Silk Road, kind of like a food court, except the builder was Kubla Khan not Westfield and your stately pleasure dome is fuelled by flashy $29 cocktails rather than opium pipes. If the food had been better and it had arrived in reasonable time, I'd be happy to hitch another ride.
Silk Road
425 Collins St Melbourne 3000
(03) 9614 4888
Photos:
- Bar Area
- Julia, Isabel, Shanny, Lilian, David, Molley, Ann dancing
- Julia
flickriver.com/photos/javier1949/popular-interesting/
Nave de Música (Nave 15)
Arquitectos: María Langarita y Víctor Navarro, en colaboración con el diseñador mexicano Jerónimo Hagerman, 2011
Finalista de los premios FAD de arquitectura 2012. Un lugar único dedicado a la música y el arte sonoro, con un pequeño escenario para conciertos, oficinas, nueve salas de ensayo, de conferencias, estudio de radio y estudio de grabación profesional, y otras instalaciones. En muchos sentidos este es un proyecto que comparte la lógica de una matrioska, no solo en el sentido físico más literal, en el que un elemento queda incorporado en otro, sino también en un sentido temporal, en el que unos espacios cobran sentido dentro de otros. La Nave de Música acoge toda la programación musical del centro y alberga presentaciones y colaboraciones con varios de los principales eventos de música que se celebran en España. Este espacio de más de 4.000 m2 es, probablemente, el mejor ejemplo en Madrid de esa nueva arquitectura que trabaja a partir del reciclaje y lo existente, con limitación de recursos pero con un mínimo exquisito por el detalle.
www.metalocus.es/content/es/blog/transformaci%C3%B3n-de-l...
MATADERO MADRID - CENTRO DE CREACIÓN CONTEMPORÁNEA Antiguos Matadero y Mercado Municipal de Ganados
Pº de la Chopera, 2 a 14 C/V a Pza. de Legazpi 8, Vado de Santa Catalina y Av. del Manzanares. Madrid.
Actuación inicial: Luis Bellido González, arquitecto y José Eugenio Ribera Autaste, ingeniero. 1910 (Proyecto) 1910-1925 (Obras).
Matadero de aves y gallinas: Luis Bellido González y Francisco Javier Ferrero Llusiá: 1926 (Proyecto) 1932-1933 (Obras).
Acondicionamiento de la Casa del Reloj, Nave de Terneras y pabellones de acceso para Junta Municipal del Distrito de Arganzuela y salas culturales y deportivas: Rafael Fernández-Rañada Gándara: 1983 (Proyecto) 1983-1984 (Obras).
Rehabilitación de la “nave de patatas” para Invernadero-Palacio de Cristal, antiguo parque del matadero y consolidación estructural de naves del recinto sur: Guillermo Costa Pérez-Herrero: 1990 (Proyecto) 1990-1992 (Obras).
Adaptación de naves para sedes del Ballet Nacional y Compañía Nacional de Danza: Antonio Fernández-Alba y José Luis Castillo-Puche Figueira 1990 (Proyecto) 1993-1999 (Obras)
Vestíbulo y Espacio Intermediae. (nave 17c) Arquitectos Arturo Franco y Fabrice Van Teslaar en colaboración con el arquitecto de interiores Diego Castellanos 2006-07
Naves del Español (naves 10, 11 y 12) Arquitectos Emilio Esteras 2007-10 y Justo Benito 2009-10
Central de Diseño (nave 17) Arquitecto José Antonio García Roldán 2007
Taller y Oficina de Coordinación (parte de la nave 8) Arquitecto Arturo Franco 2010
Calle y Plaza Matadero Arquitectos Ginés Garrido, Carlos Rubio y Fernando Porras 2011
ESCARAVOX Andrés Jaque Arquitectos 2012
Depósito de especies y nuevo acceso por Legazpi. BCP Ingenieros -Luis Benito Olmeda y Francisco Calderón- con María Langarita y Víctor Navarro arquitectos. 2011
Nave 16 Arquitectos: Alejandro Vírseda, José Ignacio Carnicero e Ignacio Vila Almazán, 2011
Nave de Música (Nave 15) Arquitectos: María Langarita y Víctor Navarro, en colaboración con el diseñador mexicano Jerónimo Hagerman, 2011
Cineteca y Cantina Archivo Documenta (nave 17 c, d, e y f) Arquitectos: José María Churtichaga y Cayetana de la Quadra Salcedo 2011
Casa del Lector. Centro Internacional para la Investigación, el Desarrollo y la Difusión de la Lectura de la Fundación Germán Sánchez Ruipérez. (naves 13 y 14, 17b y tres crujías de la nave 17. Arquitecto Antón García Abril. Diseño gráfico y señalización: Alberto Corazón. Interiorismo Jesús Moreno y Asociados 2012
El arquitecto Joaquín Saldaña resulta ganador del concurso convocado por el Ayuntamiento de Madrid el año 1899 para la realización de los nuevos matadero y mercado municipal de ganados en la Dehesa de La Arganzuela, junto al Manzanares, si bien, finalmente las obras se realizan de acuerdo con el proyecto redactado en 1910 por Luis Bellido, arquitecto de propiedades del Ayuntamiento, con la colaboración de J. Eugenio Ribera, ingeniero de reconocido prestigio. El conjunto arquitectónico se compone de 48 edificios agrupados en cinco sectores de producción: dirección y administración, matadero, mercado de abastos, mercado de trabajo y sección sanitaria, cuenta además con viviendas para el personal y capilla; también de sistema de circulaciones y ferrocarril propios... una autentica ciudad laboral.
Sigue el sistema alemán de pabellones aislados, relacionados por medio de viales y presididos por un edificio administrativo, la "Casa del Reloj" situado sobre el eje principal de la composición. Por sus características arquitectónicas y por su escala es uno de los conjuntos edificados más significativos de Madrid. Se advierte en él una unidad estilística y constructiva derivada del uso racional en sus fábricas de tres materiales esenciales ladrillo, mampostería y cerámica, y una cuidadosa introducción de elementos metálicos en la estructura; además de otros aspectos significativos como el empleo de un lenguaje de inspiración neomudéjar muy atenuado, habitual en la arquitectura industrial de la época. El matadero de Madrid sirve de modelo para la construcción en España de este tipo de edificios.
Para el crítico González Amezqueta "Es un ejemplo de gran calidad de arquitectura industrial perfectamente insertado en los procedimientos del ladrillo, con derivaciones hacia el neomudéjar. La mecánica funcional de los procesos laborales no impide discretas acentuaciones ornamentales, ya que todo el proceso constructivo es estrictamente artesanal, con predominio de las técnicas fabricadas del ladrillo en las partes más acertadas".
En 1926, en zona próxima al Vado de Santa Catalina, proyecta Bellido el matadero de gallinas y aves, siendo realizadas las obras, entre 1932 y 1933, bajo la dirección de Francisco Javier Ferrero con la introducción de una clara y cuidada estructura de hormigón pionera en la ciudad y en la que reside uno de sus valores principales.
A partir de 1940 se llevan a cabo diferentes remodelaciones y ampliaciones, entre ellas la de la nave de patatas, el pabellón de autopsias y los abrevaderos.
En la década de 1980, perdida su función original, el Departamento de Conservación de Edificios del Ayuntamiento comienza la rehabilitación sistemática de los edificios del conjunto para su uso como contenedores de actividades culturales, sociales, deportivas y administrativas propias del Ayuntamiento; primero bajo la dirección de Rafael Fernández-Rañada, que acondiciona la Casa del Reloj para Junta Municipal del Distrito de Arganzuela y la nave de terneras para sala cultural y deportiva, y después, de Guillermo Costa que realiza el Palacio de Cristal (rehabilitación de la nave de patatas para invernadero) y el parque del matadero, con la colaboración del ingeniero, también municipal, M. Ángel Martínez Lucio.
Desde 1996 Costa continúa la consolidación estructural de fachadas y cubiertas de 7 naves del recinto sur, sin un uso predeterminado y en distintas fases, a la espera de la realización del proyecto para su adecuación a nuevas actividades de carácter cultural, comercial o de ocio. Finalmente, el conjunto edificado se incluye en el catálogo de bienes a conservar dentro del Plan General de Ordenación Urbana de 1997.
En el extremo norte parte de las antiguas naves de estabulación son cedidas al Instituto Nacional de Artes Escénicas y de la Música (INAEM) para establecer en ellas las sedes del Ballet Nacional de España y de la Compañía Nacional de Danza, según proyecto de Fernández Alba y Castillo-Puche, concluyéndose las obras de adaptación en 1999.
En 2005 se aprueba la modificación del Plan Especial de Intervención, Adecuación Arquitectónica y Control Urbanístico-Ambiental de Usos del recinto del antiguo matadero municipal, que incrementa el uso cultural hasta el 75% del total.
A partir de 2006 el Ayuntamiento se plantea rehabilitar en distintas fases, mediante proyectos derivados de concursos de arquitectura, este inmenso contenedor de casi 150.000 m2, para albergar multitud de eventos y encuentros, fomentando la creatividad de artistas de múltiples especialidades. El conjunto se convierte en un núcleo de actividad cultural que alberga las más importantes citas de la ciudad. Así, se inician actuaciones para convertir el recinto en centro de apoyo a la creación, en campo de experimentación de la nueva arquitectura, pero siguiendo los criterios de intervención del Plan Especial, que establece la preservación de la envolvente de las naves. La línea maestra que ha guiado las intervenciones es la reversibilidad, de modo que los edificios pueden ser fácilmente devueltos a su estado original. Las actuaciones mantienen expresamente las huellas del pasado para reforzar el carácter experimental de las nuevas instituciones que alojan. Se ha buscado el equilibrio entre el respeto máximo al espacio, y una dotación específica, que lo distinga, a través del uso limitado de materiales industriales directos y que, al mismo tiempo, dé servicio a los diferentes usos que pueda albergar.
En 2012, tras la visita del jurado de los premios FAD a Matadero Madrid, decidió reconocer la labor en conjunto de todos los arquitectos que han participado en el proceso de reforma. El fallo valora “tanto la actitud global de la propuesta, que apuesta de una forma valiente por la experimentación y el respeto a los espacios de libertad gestionados desde la sociedad civil, como la conceptualización del proyecto, desde su inicio en el 2007 con la rehabilitación del vestíbulo y el espacio Intermediae, hasta las recientes intervenciones de la Nave 16 y la Nave de Música finalistas en la presente edición de los Premios FAD”. Así mismo, el jurado destacó de Matadero Madrid “la inteligencia colectiva, la unidad que le viene inferida por la arquitectura industrial preexistente, y que con un mínimo de protagonismo exterior de las nuevas intervenciones, en el interior resuelve con rigor y autenticidad las diversas necesidades del extenso programa del centro, buscando no sólo mantener los espacios arquitectónicos y formas estructurales, sino también el carácter, la atmósfera y sobre todo el irrepetible paso del tiempo”.
Ese mismo año el Colegio Oficial de Arquitectos de Madrid otorgó uno de sus premios a las intervenciones en la Cineteca y Archivo Documenta, y en la Nave 16. Por último, destaca la interconexión de Matadero Madrid y Madrid Río mediante la urbanización de los espacios públicos -Calle y Plaza Matadero- por el mismo equipo de arquitectos -Ginés Garrido, Carlos Rubio y Fernando Porras- que proyectó Madrid Río. Está previsto además que dicha conexión, gracias a dos nuevos accesos, se amplíe entre diciembre de 2012 y julio de 2013. Madrid Río ha recibido, entre otros premios, el International Architecture Award 2012 del Chicago Athenaeum of Architecture and Design y el European Centre for Architecture Art Design and Urban Studies, el Premio de Diseño Urbano y Paisajismo Internacional otorgado por el Comité de Críticos de Arquitectura CICA, en el marco de la XIII Bienal de Buenos Aires; o el Premio FAD de Ciudad y Paisaje 2012, entre otros galardones.
While eating lunch I was talking to my girlfriend and she had one of my shirts on. I looked down at the sleeve and was like, "I bet I could do that on PMG." So I did, lol.
My cousin and I rented a Teepee in Montana while traveling across the US of A. We attempted to make the Element logo as a light painting!
Earth Water Air Fire and the Fifth Element
Sunrise from Kanaha Wildlife Sanctuary in Kahului, Maui, Hawaii.
Shop window of Needful Things, an antique furniture and art business, in St James’s Street, Kemp Town, Brighton, East Sussex.
Needful Things is the name of Stephen King novel and film.
The kitsch shop is like a splendid part of the Addams Family mansion plonked down onto the street.
The local council claim that the shop does not have planning permission for the style of front door, (and would not gain it, even if applied for).
There appears to be a hypocritical element in the local council's attitude. In the same street an unlicensed Starbucks has been the focus of protesters as it has been operating for some time despite not having the appropriate planning permission.
Melissa took this one - that's me washing out the buckets (it was time to catch the train back home...). I had designed this castle to survive the first round of waves as the tide came up - I really wanted to see it with the water rushing underneath, especially under the low, curving trunk-like element. But, I misjudged the tide and had to leave hours before the water came back up. Too bad - would have made a neat image!
Gold wire mass from Colorado, USA. (public display, Field Museum of Natural History, Chicago, Illinois, USA)
A mineral is a naturally-occurring, solid, inorganic, crystalline substance having a fairly definite chemical composition and having fairly definite physical properties. At its simplest, a mineral is a naturally-occurring solid chemical. Currently, there are over 5600 named and described minerals - about 200 of them are common and about 20 of them are very common. Mineral classification is based on anion chemistry. Major categories of minerals are: elements, sulfides, oxides, halides, carbonates, sulfates, phosphates, and silicates.
Elements are fundamental substances of matter - matter that is composed of the same types of atoms. At present, 118 elements are known. Of these, 98 occur naturally on Earth (hydrogen to californium). Most of these occur in rocks & minerals, although some occur in very small, trace amounts. Only some elements occur in their native elemental state as minerals.
To find a native element in nature, it must be relatively non-reactive and there must be some concentration process. Metallic, semimetallic (metalloid), and nonmetallic elements are known in their native state as minerals.
Gold (Au) is the most prestigious metal known, but it's not the most valuable. Gold is the only metal that has a deep, rich, metallic yellow color. Almost all other metals are silvery-colored. Gold is very rare in crustal rocks - it averages about 5 ppb (parts per billion). Where gold has been concentrated, it occurs as wires, dendritic crystals, twisted sheets, octahedral crystals, and variably-shaped nuggets. It most commonly occurs in hydrothermal quartz veins, disseminated in some contact- & hydrothermal-metamorphic rocks, and in placer deposits. Placers are concentrations of heavy minerals in stream gravels or in cracks on bedrock-floored streams. Gold has a high specific gravity (about 19), so it easily accumulates in placer deposits. Its high density allows prospectors to readily collect placer gold by panning.
In addition to its high density, gold has a high melting point (over 1000º C). Gold is also relatively soft - about 2.5 to 3 on the Mohs Hardness Scale. The use of pure gold or high-purity gold in jewelry is not desirable as it easily gets scratched. The addition of other metals to gold to increase the hardness also alters the unique color of gold. Gold jewelry made & sold in America doesn’t have the gorgeous rich color of high-purity gold.
The specimen seen here is a gold mass from Colorado dominated by thin to thick gold wires.
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Photo gallery of gold:
Everyone has a pet peeve. My two are teenage girls who post the infamous, "I don't like you, I love you.." stories on Facebook, and Fake Tilt-Shift images. It irritates me that someone takes a relatively bland photo, adds a Picknik'ed Tilt-Shift effect, and everyone loves it, and calls it original. Of course, naturally I can't afford $2000+ for a Tilt-Shift lens, so I have decided to do this thing called "Freelensing".
Freelensing is when you detatch a lens from the front of your camera, and tilt it to get the effects like a miniature, etc. I also shift it a bit to change the angle of what is sharp. It takes a lot of practice and patience. This photo took about 8 minutes, and 20 tries just to get. It doesn't sound like much, but the subject gets irritable after a while. It is so easy to move the lens accidentally about 1/2 a millimeter, and the focus is completely off. It is a very fun type of photography though.
I love this method, although I am making two improvements to the "Freelensing" method:
1. I am going to buy a lens that has a bigger back element than a full frame, so when I tilt, it doesn't immediately lose sight of the lens.
2. I am getting an adapter so I can maintain infinity focus while tilting the lens. I generally cannot focus more than 10ft. away from the subject while freelensing. This is due to the tube-properties of lenses.
I am proud of myself because I went to my first photography class ever, after 4 years of having a DSLR, and I ended up teaching the teacher about freelensing, and took a portrait of him, and he wanted me to email it to him :D.
Hope you Enjoy :D
Use the Method. Or Else.. (You won't get to see its awesome effects)
I got an invite to Getty Images, so check me out here:
www.gettyimages.com/Search/Search.aspx?assettype=image&am...