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Tana Toraja Regency (Indonesian for Torajaland or Land of the Toraja, abbreviated Tator) is a regency (kabupaten) of South Sulawesi Province of Indonesia, and home to the Toraja ethnic group. The local government seat is in Makale, while the center of Toraja culture is in Rantepao. But now, Tana Toraja has been divided to two regencies that consist of Tana Toraja with its capital at Makale and North toraja with its capital at Rantepao.
The Tana Toraja boundary was determined by the Dutch East Indies government in 1909. In 1926, Tana Toraja was under the administration of Bugis state, Luwu. The regentschap (or regency) status was given on 8 October 1946, the last regency given by the Dutch. Since 1984, Tana Toraja has been named as the second tourist destination after Bali by the Ministry of Tourism, Indonesia. Since then, hundreds of thousands of foreign visitors have visited this regency. In addition, numerous Western anthropologists have come to Tana Toraja to study the indigenous culture and people of Toraja.
GEOGRAPHY
Tana Toraja is centrally placed in the island of Sulawesi, 300 km north of Makassar, the provincial capital of South Sulawesi. It lies between latitude of 2°-3° South and longitude 119°-120° East (center: 3°S 120°ECoordinates: 3°S 120°E). The total area (since the separation of the new regency of North Toraja) is 2,054.30 km², about 4.4% of the total area of South Sulawesi province. The topography of Tana Toraja is mountainous; its minimum elevation is 150 m, while the maximum is 3,083 above the sea level.
ADMINISTRATION
Tana Toraja Regency in 2010 comprised nineteen administrative Districts (Kecamatan), tabulated below with their 2010 Census population.
The Torajans 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").[1] Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognised this animistic belief as Aluk To Dolo ("Way of the Ancestors").
The word Toraja comes from the 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 colourful 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 development 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 colonisation and Christianisation, 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 recognised 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 recognised religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognised, 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 legalised 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 AFFILATION
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.
Architecture in the style of a tongkonan is still very common. Various administration buildings were built in this style in recent years, e.g. the Kecamatan building in Rantepao.
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 symbolise some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolise 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. Torajan wood carvings are composed of numerous square panels, each of which can represent various things, for example buffaloes as a wish of wealth for the family; a knot and a box, symbolizing the hope that all of the family's offspring will be happy and live in harmony; aquatic animals, indicating the need for fast and hard work, just like moving on the surface of water.
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's 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.
DANNCE 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.
COGENDER VIEWS
Among the Saʼadan (eastern Toraja) in the island of Sulawesi (Celebes), Indonesia, there are homosexual male toburake tambolang shamans; although among their neighbors the Mamasa (western Toraja) there are instead only heterosexual female toburake shamanesses.
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 characterised 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 commercialised. 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
The weather forecast for Monday at Highley said to expect the odd shower...well I don't think the crew of "Sir Keith Park" were expecting this particular shower!
I wasn't expecting the fog to be so thick or last so long when I planned a sunrise photoshoot. Two hours later it was starting to clear a bit, so I decided to fly the quadcopter to see what was visible. The fog bank was thicker than 100 m, but patches were clearing and I was able to grab a panorama of the old Walker Sawmill.
This 360° aerial panorama was stitched from 26 photographs with PTGUI Pro and touched up in Affinity Photo and Aperture.
Original size: 13000 × 13000 (169.0 MP; 340.96 MB).
Location: East Duffins Headwaters, Ontario, Canada
The Michigan Municipal League’s 2021 Convention is set to take place in Grand Rapids, Sept. 22-24, 2021 with more than 400 municipal officials from throughout the state expected to attend. Numerous safety protocols and precautions related to COVID-19 were put in place in an effort to make the in-person event safe for attendees, guests, and League staff. The Convention is the League’s premiere annual event and it was the first in-person Convention since 2019 due to the pandemic. The Convention focused on Community Wealth Building and Trust and Belonging. The League defines community wealth building as strategies that build community and individual assets, creating resilient and adaptable systems to address social and economic needs.
Our community wealth building pillars are tied together by two things: trust and belonging. An essential part of any community, trust and belonging represents inclusive, supporting communities where every member feels proud of where they live. The League will work with our partners to provide thought leadership, training, advocacy, resources, and best practices to build community wealth. The six pillars of Community Wealth Building are arts and culture, sustainability, public health and safety, financial security, infrastructure, and lifelong learning. All education sessions, local educational tours, and related events were tied to Community Wealth Building and those pillars.
During the event, League members also will select the 2021 Community Excellence Award (CEA) winner, the 2021-22 MML Board President and Vice President, and the new members for the MML Board of Trustees.
For the annual CEA competition there are four finalists among 25 communities entries this year – a record since the program began in 2007. The four finalists with links to their projects are Delta Charter Township – Delta and Lansing township’s Waverly Pathway; East Lansing – The Daytime, Nighttime, Anytime, Place Project; Rochester Hills – Reimaging, Reinventing, and Renewing Auburn Road; and Sterling Heights – REcreating Recreation in Sterling Heights. League members attending the Convention will hear presentations from officials from the four communities and then vote for their favorite project. The winner will be announced Friday, Sept. 24, at the conclusion of the Convention.
View all the details of this year’s Convention, which session topics and issues, here: Michigan Municipal League Home Page (mml.org).
This year’s planned speakers, moderators, and educational tour guides are: League President William Wild, mayor of Westland; Teresa Lynn Weatherall Neal, President and CEO of LEAD 616, a leadership development company; Rosalynn Bliss, Mayor, Grand Rapids; Sheri Welsh, Pres. & CEO, Welsh & Associates; Bobby Hopewell, Pres. & CEO, Mobile Health Resources, Former Mayor, Kalamazoo; Mark Washington, City Manager, Grand Rapids; Deb Stuart, City Manager, Mason; Tim Dempsey, Vice President, Public Sector Consultants; Craig Searer, Executive Director, ArtPrize; Katie Moore Exhibitions Manager, ArtPrize; Mark Miller, Managing Director of Planning and Design Downtown Grand Rapids, Inc.; Lynée Wells, Founder & CEO, Aligned Planning; Andrew Moore, Executive & Planner, Williams+Works; Christopher Germain, Senior RRC Planner, MEDC; Roberto Valdez, Village President, Blissfield; ohn Schrier, Attorney, Parmeter Law; Robert La Fave, Village Manager, L’Anse; Minya Irby, Cooper Irby Brewster Professional Services; Theresa Rosado Nanasy, Owner, Casa de Rosado Galeria; Ryan Soucy, Senior Economic Development and Community Planner, Central Upper Peninsula Planning & Development Regional Commission; Marilyn Vlach, Treasurer, Central Neighborhood, Traverse City; Jamiel Robinson, Founder/CEO Grand Rapids Area Black Businesses; Ana Jose, Program Manager, Transformando West Michigan; Minya Irby, Agency Principal, Cooper Irby Brewster Professional Services; Eric Hufnagel, Mayor, St. Johns; Executive Director, Michigan Coalition Against Homelessness; David Anderson, ISK’s Director of Housing; Member of Kalamazoo County Public Housing Commission; Mayor of Kalamazoo; Lyn Raymond, Director of the Lakeshore Housing Alliance at Greater Ottawa County United Way; Kathy Winczewski, Councilmember, Ludington; Dr. Timothy Scarlett, Associate Professor of Archaeology, Department of Social Sciences, Michigan Technological University; Veronica Paiz, Councilmember, Harper Woods; John Willis, Chief Equity Officer, City of Jackson; Cardi DeMonaco, Jr., Councilmember, Eastpointe; Rob McCarty, Managing Partner, The Image Shoppe; Colleen Brown, Mayor, City of Montrose; Matt Naud, Resource Recycling Systems
Julie Staveland, MI Department of EGLE; Amy Tweeten, City of Petoskey; Mike Coyne, Account Executive, Dewpoint; Mike McGowan, Systems Engineer, Dewpoint; Ross Gavin, Councilmember, Berkley; Linh Song, Councilmember, Ann Arbor; Eric Hufnagel, Mayor, St. Johns; Executive Director, Michigan Coalition Against Homelessness; Ryan Kilpatrick, Executive Director, Housing Next (Ottawa County); Yarrow Brown, Executive Director, Housing North (Northwest Lower Peninsula); Rock Abboud, President Pro Tem, Beverly Hills; Steve Robbins, Founder and Owner of S.L. Robbins & Associates; Sean Beckman of Professional Rower Services; John J. Gillooly, Attorney, Garan Lucow Miller; Nick Curcio, Attorney, Curcio Law Firm; Leslie Dickinson, Attorney, Foster Swift; Stephanie Adams, Friends of Grand Rapids Parks; Amy Brower, Executive Director, Roosevelt Park Neighborhood Association; Ryan VerWys, President & CEO Inner City Christian Federation, Grand Rapids; Jan van der Woerd, Vice President, Real Estate Development & Management, Inner City Christian Federation; Robert LaFave, City Manager, Community Solar Array, City of L’Anse; Mark Vanderpool, City Manager, City of Sterling Heights; and Glenn Wilson, President & CEO, Communities First, Inc.
Also speaking were League staff Chris Hackbarth, director of state and federal affairs; John LaMacchia, assistant director of state and federal affairs; Shanna Draheim, Policy Development Director, Michigan Municipal League; Helen Johnson, MML Foundation; Jennifer Rigterink, Legislative Associate, Michigan Municipal League; and Herasanna Richards, Legislative Associate, Michigan Municipal League.
We stumbled upon All Saints en route to a different church, and as all those seen thus far on this day had been small and plain, not much was expected. But I saw the tower from along the main street, and looked impressive. and once parked we found it unlocked and welcoming.
Star of the show is the northern chapel, given over to the Culpepper family, with a fabulous tomb in the centre. On the walls, dozens of blank shields show what had been planned to be the family mausoleum for centuries, but things changed, the family moved away and the chapel has just three shields decorated.
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There was considerable damage caused to this church in an earthquake of 1382. The medieval accounts survive so we know that 48s 2d was spent on the rebuilding. Little can have changed to the structure since that time, except for the construction of a north chapel in 1638. This chapel has a charming pattern of flint flushwork triangles in a horizontal course below the battlements. It contains one of the most interesting seventeenth-century monuments in Kent - to commemorate Lady Elizabeth Culpepper (d. 1638), carved and signed by the Court Sculptor Edward Marshall. The detail is amazing and the cord that connects her ring and wrist is always pointed out to visitors. The rest of the church was restored early in the career of George Gilbert Scott Jr in 1876 (see also Frinsted) and retains its patina of age unimaginable in a restoration by Scott Sr. The pulpit is early seventeenth century and dates from a few years after the much crocketed font cover. There are three signed monuments by Rysbrack and a tall crownpost roof of good construction in the nave.
www.kentchurches.info/church.asp?p=Hollingbourne
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HOLLINGBORNE.
THE next parish north-westward from Harrietsham is Hollingborne, called in Domesday, Hoilingeborde, and in later records, Holingburnan and Holingeburne. It probably took its name from the spring which rises in the vale underneath the hill, in this parish.
THE PARISH of Hollingborne is situated much the same as that of Harrietsham last described, close to the great ridge of chalk hills, at the foot of which is the village called Hollingborne-street, in which at the south end of it stands the church and vicarage, and near them a well-looking brick mansion, of the time of queen Elizabeth, which by its appearance must have had owners of good condition in former times, but what is remarkable the rector of Hollingborne claims some rooms in this house in right of his rectory at this time. The road through Newnhambottom from Ospringe and Canterbury passes through Hollingborne-street, and thence through Eyhorne, commonly called Iron-street, in this parish, where there are two good houses, one belonging to Robert Salmon, esq. who resides in it, and the other built not many years since by Mr. John Weeks, who died possessed of it in 1785. Hence the road leads on, and joins the Ashford high road through Bersted to Maidstone. The southern part of this parish consists mostly of a deep sand, the whole of it below the hill is well watered by some small streams, which running southward join the Lenham rivulet in its way to Maidstone. Nearer the street the soil becomes a chalk, which continues to the summit of the hill, at the edge of which stands Mr. Duppa's house, whence the remaining part of this parish northward, situated on high ground, and exposed to the cold bleak winds, is but a wild and dreary country, with thick hedgerows, and frequent coppices of wood, mostly of hazel and oak, and small unthriving trees of the latter dispersed among them; the soil a deep tillage land, wet and very poor, being a red cludgy earth, covered with quantities of flint stones. On Eyhorne green, or as it is commonly called Broad-street, in this parish, in October yearly, two constables are chosen, one for the upper, the other for the lower half hundred of Eyhorne, each of which district consists of the twelve adjoining parishes, the borsholders in which, and the several boroughs in them, except such as are chosen at the different court leets, are chosen here likewise.
This parish, with the manor of Elnothington in it, together with the rest of the hundred of Eyhorne, was antiently bound to contribute to the repair of the sixth pier of Rochester bridge.
ÆTHELSTAN ETHELING, son of Ethelred II. gave by his will in 1015, to Christ-church, in Canterbury, his lands at Hollingborne, with their appurtenances, excepting one plough-land, which he had given to Siserth. In the MSS. in Bennet college library, Cambridge, of the evidences of Christ-church, Canterbury, intitled Thorn, printed in Decim. Script. f. 2221, this gift is said to have been made in 980; a very improbable circumstance, the king, his elder brother, at that time being but fourteen years of age.
These lands he had bought of his father, and gave them, with his consent, to Christ-church, L. S. A. that is, free from all secular service, excepting the trinoda necessitas, in like manner as Adisham had been given to it.
The manor of Hollingborne remained part of the possessions of the church of Canterbury at the time of the conquest, when the revenues of it were enjoyed as one common estate by the archbishop and his convent; but archbishop Lanfranc, after the example of foreign churches, separating them, in the partition Hollingborne fell to the share of the monks, and was allotted for their subsistence, (or ad Cibum, as it was usually termed) and it is accordingly thus entered in the book of Domesday, under the general title of Terra Monachorum Archiepi, i. e. the land of the monks of the archbishop.
The archbishop himself holds Hoilingeborde. It was taxed at six sulings. The arable land is twenty-four carucates. In demesne there are two, and sixty-one villeins, with sixteen borderers, having twenty-three carucates. There is a church, twelve servants, and two mills, and eight acres of meadow. Wood for the pannage of forty hogs. In the whole, in the time of king Edward the Confessor, and afterwards, it was worth twenty pounds, and now it is worth thirty pounds. To this manor there adjoins half a suling, which never paid scot, this the bishop of Baieux rents of the archbishop.
At this time, the whole of the above premises seems to have been valued at thirty pounds.
King Henry II. granted to the monks of Christchurch a charter for their lands at Hollingborne upon the Hills. In the 10th year of king Edward II. the prior obtained a charter of free-warren for his manor of Hollingborne, among others; about which time it was, with its appurtenances, valued at 46l. 9s. 8d. King Henry VI. by his letters patent, in his 25th and 26th year, granted to the prior a market, to be held at this place weekly on a Wednesday, and a fair yearly on the feast of St. Anne. (fn. 1)
William Selling, who was elected prior in the next reign of king Edward IV. anno 1472, during the time of his holding that dignity, greatly improved the prior's apartments here. After which, it seems to have undergone no material alteration till the dissolution of the priory, which was surrendered into the hands of king Henry VIII. in the 31st year of his reign.
The manor of Hollingborne did not remain long in the hands of the crown; for the king settled it, by his dotation charter, in his 33d year, on his newerected dean and chapter of Canterbury, part of whose possessions it now remains.
There is a court-leet and court baron regularly held by the dean and chapter for this manor, which extends likewise into the adjoining parishes of Hucking, Bredhurst, and Harrietsham, the quit-rents of it called Beadle-rents, being about forty-two pounds per annum.
¶BUT THE DEMESNE LANDS of this manor have been from time to time leased out by the dean and chapter at a reserved rent of 10l. 9s. The year after the grant of it to them, they demised them by lease to I. Reynolde, as they did anno 19 Elizabeth to William Puresoy, in whose family they remained till the beginning of king James I.'s reign. After which the Fludds held them in lease, and continued so to do, till their interest in them was passed away to W. Alabaster, D. D. After which these premises were held in succession by Bargrave, Boys, Farewell, and Gookin, till the year 1684, when Sir Thomas Culpeper, had a lease of them, in whose family they continued till John Spencer Colepeper, of the Charterhouse, passed away his interest in them to the Hon. Robert Fairfax, who held them in 1758, and then alienated his lease to Francis Child, esq. banker in London, whose brother Robert Child, esq. of London, banker, dying in 1782, the trustees of his will, Robert Dent and John Keysel, esqrs. are now in the possession of his interest in the lease of these demesnes, under the dean and chapter, besides which the dean and chapter have several other lands and woods here leased out by them to different persons.
HOLLINGBORNE is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deaury of Sutton; and is exempt from the jurisdiction of the archdeacon.
The church, which is dedicated to All Saints, is a handsome building, consisting of three large isles, with a chancel at the end of the middle one, and a square tower at the west end. The chancel is much enriched with the monuments of the family of Culpeper, of Greenway-court, and for two of the lords Culpeper, one of them by Rysbrack; on the north side is one for Sir Martin Barnham and his two wives, in 1610, their three figures kneeling at a desk, and underneath their children. At the east end of the north isle there is a small neat chapel, raised up several steps to give room for a vault underneath, in which lie the remains of all this branch of the Culpeper family. The sides of the chapel are filled with black escutcheons, and square tablets of black marble alternately, only two of these among the numbers of them are filled up, and those with younger branches of the family settled elsewhere, a proof of the disappointment of the vain endeavours of the builder to transmit the memory of his descendants to posterity. On the middle of the pavement is a beautiful raised monument of white marble, and the figure of a lady, lying at full length, in the habit of the times, of exceeding good sculpture, in memory of Elizabeth, lady of Sir Thomas Culpeper, daughter of John Cheney, esq. of Sussex, obt. 1638. In the isle a monument for Nich. Chaloner, esq. obt. 1706. Against the north wall of the north isle for two of the family of Duppa, and at the lower end of the church, for the Plummers, Collins's and Dykes. In the middle isle a stone, on which have been the figures of a man and woman in brass, but two shields of arms remain, being quarterly, first and fourth, A chevron, engrailed on a chief, three sleurs de lis; second and third, Three fishes, wavy, sessways, in pale.
There is belonging to this church, a most superb altar-cloth, and a pulpit-cloth and cushion, of purple velvet, ornamented with different figures of fruits of pomegranets and grapes, wrought in gold, the needlework of the daughters of Sir John Colepeper, afterwards created lord Colepeper, who employed themselves for almost the space of twelve years in the working of them, during their father's absence abroad with king Charles II.
The communion plate is very handsome, and an swerable to the above-mentioned furniture, being mostly the gift of the family of Colepeper, and some of it of Baldwin Duppa, esq.
John Eweyn, by his will proved in 1527, gave a table of alabaster, to stand upon the altar of St. John the Baptist in this church; and money to the repair of St. John's chapel in it. John Aleff, parson of Hollingborne, as appears by his will in 1537, was buried in the way beside the porch-door, on the right hand, and that there was set in the wall, nigh his grave, a stone with a plate of sculpture, mentioning where and when he was buried. He had before been vicar of Little Chart, and of St. Laurence Wolton, as he was then of St. John's Sherburne, in Hampshire.
The church of Hollingborne, to which the chapels of Hucking and Bredhurst were antiently annexed, is a sinecure rectory, with a vicarage endowed. The rector of Hollingborne is at this time patron of the perpetual curacy of the chapel of Bredhurst. The archbishop is patron both of the rectory and of the vicarage of Hollingborne, the vicar of which is collated to this vicarage, with the chapel of Hucking annexed.
The vicarage was endowed before the year 1407, in which year Arthur Sentleger, the rector, granted to William Maunby, vicar of this church, a messuage, with its appurtenances in this parish, for the habitation of himself and his successors for ever. (fn. 5) In archbishop Chichele's register, at Lambeth, there is an unauthenticated writing of a composition, made about the year 1441, for it is without date, between William Lyeff, then rector here, and John Fsylde, vicar, upon the assignation of a proper portion for the endowment of this vicarage in future times.
The rectory of Hollingborne is valued in the king's books at 28l. 15s. 5d. and the tenths at 2l. 17s. 6 1/7d. The vicarage is valued in them at 7l. 6s. 8d. and the yearly tenths at 14s. 8d. The vicarage in 1640 was valued at eighty-six pounds, and the communicants were then 271. It is now of the yearly certified value of 70l. 16s. 8d.
The vicarage was augmented twenty pounds per annum, by lease between Ralph Staunton, rector, and Sir Thomas Culpeper, of this parish.
¶The name of Culpeper, or Colepeper, is so variously spelt in different deeds and records, that it is impossible to keep with any rule to either spelling; on all the monuments, and in the parish register, (excepting in two instances in the last) it is spelt Culpeper.
Firefighters are known for their bravery and quick problem solving ability. They are expected to deal with all types of emergencies and disasters at unexpected times. Sometimes, they will encounter emergencies, while traveling to and from their fire stations.
On a Thanksgiving Day in 2018, a L.A.F.D. Paramedic Rescue Ambulance had transported an elderly woman to an Emergency Room of a Los Angeles Hospital... Coincidentally, this Hospital was undergoing a re-model.
When, suddenly while getting ready for their next emergency dispatch, these Firefighter / Paramedics came upon an emergency inside the very Emergency Room they were in. A construction worker was working in the concealed attic space above them and he was electrocuted.
One of the Paramedic Team members without hesitation made a quick assessment for his personal safety and went up into the attic space to find a person in cardiac arrest. At great risk to himself he crawled in and lowered that worker down to a waiting ER team below that was able to resuscitate him.
Also due to the electrical hazard that existed, all power was cut to the Emergency Department while building engineers determined the cause of the electrocution and isolated its source. An LAFD team arrived to supply electricity to the Emergency Department, while the Hospital enacted their emergency power supply plan. Our LAFD team supplied lighting and power to their life saving equipment.
Thanks to the actions of one heroic Firefighter / Paramedic and an entire team of LAFD Firefighters and Paramedics that responded that afternoon, no unexpected loss of life happened at that hospital on that Thanksgiving Day.
The LAFD Administration would like to recognize the following LAFD Firefighters / Paramedics for performing their duties so well every day and especially well on one Thanksgiving Day in 2018 in particular:
•Firefighter III / Paramedic, Derek S. Cook,
•Captain II, Eric L. Thompson
•Captain I, Michael T. Coffey
•Apparatus Operator, Michael E. Pagliuso
•Engineer, Warren B. Worcester
•Engineer, Daniel B. Johnson
•Firefighter III / Paramedic, Blake W. Pearson
•Firefighter III, Kyle J. Cawdrey
•Firefighter III, Diego P. Gutierrez
•Firefighter III, Tyler J. Elmore
•Firefighter III, Antonio M. Barassi
•Firefighter III, Matthew Lacount
•Firefighter III, Jose A. Davalos
We want to especially highlight one Firefighter / Paramedic who heroically risked his life to save an electrocuted worker. Thanks to his quick and bravery, this worker was able to walk out of the hospital weeks later.
Photo Use Permitted via Creative Commons - Credit: LAFD Photo | Alex Gillman
Board of Fire Commisioners Meeting: 031919
Connect with us: LAFD.ORG | News | Facebook | Instagram | Reddit | Twitter: @LAFD @LAFDtalk
My 2nd maternity shoot. Tried a few without the backdrop this time as the colours looked pretty good. Also, there wasn't loads of room to set up the backdrop due to the shape of the room.
For the shots without the backdrop I used both my Sony F42 flashguns with white shoot-through umbrellas.
For the backdrop shots I had a bare flash behind the backdrop and one camera right with a reflector on the floor aiming back up into Matt & Kiley.
Luego de conocer los resultados del XVII Festival de Calaveras 2011, el Gobernador del Estado, Carlos Lozano de la Torre, reconoció el esfuerzo y el trabajo realizado por la Secretaría de Turismo, que puso todo el empeño para que esta celebración de la vida y las tradiciones recuperara su esencia para constituirse como un punto de encuentro entre los ciudadanos que honran las costumbres ancestrales que nos han forjado como orgullosos mexicanos.
Verónica Sánchez Alejandre, titular de esta dependencia, entregó al Jefe del Ejecutivo los resultados del Estudio Estratégico llevado a cabo por el Instituto Tecnológico de Monterrey, en el que destaca que la derrama económica de este evento fue de poco más de 168 millones de pesos, y que a éste asistieron más de 720 mil personas, lo cual batió récords de asistencia e ingreso económico.
Baynard Bridge-Tunnel
For information about my diorama layouts and the diecast models, check out the: 1stPix FAQ
Day 2 of 2017 Mid-Season Invitational Group Stage at Jeunesse Arena in Rio de Janeiro, Rio de Janeiro, Brazil, on 11 May 2017.
Expecting the rice paddy is about ready to harvest but it wasn't yet..should be back within 20 days to get a golden yellow color on the terraces..
Nearly 1,000 Students to Participate in WSSU Commencement on May 15
WINSTON-SALEM, NC -- Christina Wareâs story is one of the many inspiring testimonials of the nearly 1,000 undergraduate and graduate students from near and afar who are expected to participate in Winston-Salem State Universityâs commencement ceremony on Friday, May 15, at 9:45 a.m., at Bowman Gray Stadium, 1250 South Martin Luther King, Jr. Drive.
Academy Award-winning recording artist, activist and actor Common will be the keynote speaker. There are no guest limits or ticket requirements for the ceremony.
It is conceivable that Wareâs story of work ethic, undeniable spirit and enthusiasm encapsulates the sentiment of her graduating 2015 classmates.
Ware, 43, of Winston-Salem, is quite active on and off campus as a mentor to other students, a member of the non-traditional student organization, the first president of Epsilon Chapter 130 of Tau Sigma National Honor Society at WSSU, a wife and proud mother of two. She is also legally blind. She wants to blaze trails, set examples and raise the bar for others with disabilities.
âIn 2007, I lost my eyesight. After a six-month pity party, I decided to continue my education and make a difference for others. Since 2008, I have spent every day of my life proving to society that having a disability does not mean we are weak. I am now an advocate for persons with disabilities,â Ware, a business major, said, "We are not handicapped, we are handy capable!"
Ware, who can be described as always pleasant and having an unlimited enthusiasm for life, says every day alive is like Christmas. She demands to be treated like everyone else and has been noted to say, âI may physically fall, but mentally I can get back up and pull a 4.0 semester.â After graduation she wants to start a Kosher/Halal foods business and become active on community boards.
The China Connection
From the City of Harbin, the capital and largest city of the Heilongjiang province of the People's Republic of China, WSSU Master of Arts in the Teaching of English as a Second Language and Applied Linguistics students Yaowen Xing and Chunling Zhang have found a second home at WSSU and in Winston-Salem. They perhaps have come the farthest distance attend the university.
With a population of more than five million people, Harbin is situated in the northeast region of China so close to Russia that only the Songhua River separates the two countries. Nicknamed the Ice City, the average winter temperature is -3.5 °F with annual lows hitting -31.0 °F. Itâs no wonder the students say the warmer weather here in the Piedmont Triad has not been lost in translation with them and itâs one of the things they enjoy.
âWe really love the weather in North Carolina, especially the long summer time, since our hometown is so cold with snow for almost 6 months of the year,â Xing, 30, noted. âWe also love the people at WSSU and the faculty who all are nice and it has been a really good experience.â
Xing and Zhang, 35, are in America as part of a Chinese education immersion program to help exchange the cultures between China and America. They enjoy working as cultural ambassadors to students in both the cultures. The two came to the U.S. in 2013 and have been teaching at Konnoak Elementary school during the early hours and studying and researching later in the day. âComing to America was a dream for me after learning about it through books, movies and music, and my time here it has been amazing,â Xing said.
Zhang, said she didnât know much about WSSU or Historically Black Colleges or Universities (HBCUâs), but after a short time here she knew WSSU would be was special part of life. âI have met many African- Americans who have been friendly and helpful. I now can say I truly have many black friends,â Zhang said. She and Xing have taken advantage of the HBCU experience. They have been often seen attending evening lectures and presentations, sports events, musical and visual arts events. With their WSSU master degrees they will return to China one day in the future to make an impact on teaching and the quality of education there.
The All-In Approach
Olivia N. Sedwick, 21, a political science major from Indianapolis, has taken âthe all-in approach" to her WSSU experience. The current WSSU student government president (SGA), honorâs student and champion athlete, chose WSSU over other schools she could have attended.
Featured in a USA Today article highlighting the HBCU experience released last June, Sedwick is quoted as saying about WSSU, âI fell in love with the school.â She says, âWe talked about things that I had never had the chance to before coming from a predominantly white high school.â
Liking the intellectual and social environment, she was comfortable becoming involved around campus. In her first year, a walk-on athlete for the womenâs track and field team, she was a 2013 CIAA Indoor Womenâs Track and Field All-Conference competitor and the WSSU womenâs shot put record holder until earlier this year, although she never competed in the throws until coming to college. In her second year she served as the sophomore class vice president while also being appointed to serve on many committees throughout the university. In that same year, she was a delegate to the UNC Association of Student Governments (UNCASG), representing WSSU students on a state-wide level. At the end of that year, she became the first African-American female elected senior vice president of UNCASG and served in that capacity for the entirety of her third year while being active as the chief of staff for the WSSU student government association that year also. Toward the end of her term in UNCASG, she decided to run for student body president and has served as the voice of the students for the duration of her last year. With all of her activities, she has maintained a 3.95 GPA throughout her time in college.
Sedwick has been selected as a UNC General Administration Presidential Intern, which begins in July. Upon completion of the prestigious one-year appointment, Sedwick plans to attend Howard University School of Law.
A Drum Major who will March for a Noble Cause
Willie Davis, 22, a social work major from Fayetteville, N.C., who has led WSSUâs Red Sea of Sound Marching Band as a drum major for his senior year, will now march to lead the charge for helping veterans and their families cope with typical and unique challenges of serving in military. Davis will be one of four Cadets with the distinct honor of being commissioned as a 2nd Lieutenant U.S. in the U.S. Army during this yearâs commencement ceremony. Despite that professionally Davis will help vets, military and families with things like dealing with emotions, he said, âI donât think I will be ready for the commissioning part (of commencement) emotionally.â
Readiness for Davis is an understatement. The youngest of three siblings, who was age 10 when his father died, Davis has been an A average student throughout life. He was in the top ten of his high school class and the first generation in his family to attend college. At WSSU, besides maintaining high academic achievement and serving in the U.S. Army ROTC, Davis has been active with the WSSU Band, the University Choir, a Campus Ambassador, a mentor to freshmen students, vice president of the WSSU chapter of Kappa Kappa Psi National Honorary Band Fraternity, a Veterans Helping Veterans Heal intern and a member of Galilee Missionary Baptist Church in Winston-Salem.
After graduation, Davis is going to graduate school at the University of South Carolina. He plans to complete that program in one year and begin his military duties. As a clinical social worker, his responsibilities may range from clinical counseling, crisis intervention, disaster relief, critical event debriefing, teaching and training, supervision, research, administration, consultation and policy development in various military settings. He wants to specialize in helping military veterans who suffer from different traumas such as Post Traumatic Stress Disorder (PTSD), paranoid schizophrenia and other conditions.
Black Pete - or "Zwarte Piet" - is St. Nicholas' helper. Actually, St. Nick has a small army of Black Petes, to punish the children who've been bad during the year. If you've been "good" St. Nick will give you candy and presents. If you've been bad, Black Pete will beat your ass with that handful of branches he's holding.
Obviously, this is a different type of holiday experience on several levels. Nowadays, it's no longer fashionable to terrify your kids with some kind of boogie-man, not to mention the appearance of Zwarte Piet...
That nerdy kid with the glasses...yes that's me, and this is a snapshot of my family's friends celebrating a traditional "Dutch Christmas." They had come to Amsterdam from Surinam, then still a Dutch colony of sorts. Their Dad was getting a medical-degree at Amsterdam University before going back home. But while they were in Holland, they were going out of their way to "fit in."
So, here he is, the future Minister of Health in the government of Surinam, dressed up as Black Pete. Of course, he was black already, but not quite black enough, so he had to put on a layer of shoe polish to really look the part.
I never did like Black Pete, but I have always wondered what the experience was like for these parents and their kids. What was the message they were receiving? What kind of childhood trauma did they incur as a result of this wonderful, so very Dutch tradition?
Now, some 55 years later, there's finally an effort to put an end to the Black Pete tradition. As you might expect, it's mostly people of color who are objecting to this type of Black Faced racism. "Real" white Dutch people, for the most part, still don't see what the fuss is all about. What could possibly be wrong with such a wonderful tradition, right? Those "colored people" are just too damn sensitive when it comes to this type of stuff...
Dutch people in general, are also a little defensive on this issue. It was so wonderful to be on the "right side" of history when all those poor Black kids were getting blasted off their feet with fire hoses in Birmingham Alabama, and when those little girls were blown up in that church. Yes, we were more than happy to march against that sort of oppression. But, the notion that we Dutch people might also harbor some racist tendencies deep in our hearts...that's just preposterous, right?
"This great festive event promises fun for all the family right in the heart of Loughborough City Centre. Sign up online to receive your free Santa Suit and join thousands of other Santas for some festive family fun on this 5km fun run. You can run, walk or stroll alongside more than 1,500 Santas and take in the atmosphere as we kick off Christmas 2017."
Note the incorrect term 'City'. Loughborough is a town!
More details and entry form here...
www.loros.co.uk/support-us/events/2017/12/03/the-loughbor...
As the world entered the supersonic age, the US Air Force had to assume that the Soviet Union was designing jet bombers. The subsonic interceptors then in service, such as the F-89 Scorpion, would not be adequate. Accordingly, the USAF issued a requirement in 1949 for what was simply called the “1954 Interceptor,” as that was the expected in-service date. Unlike earlier aircraft, however, the new aircraft would be designed around the fire control computer (the Hughes MX-1179) and would incorporate all-missile armament.
Of 18 proposals sent to the USAF, the service chose Convair’s Project MX-1554 in late 1951. This proposal incorporated then radical delta wings, a powerful Wright J67 turbojet, and an internal missile bay that was also equipped with rockets, along with the MX-1179 fire control system. Problems arose with both the engine and fire control system, however, and the USAF decided to go ahead with production of what was now the F-102A Delta Dagger, the third aircraft of the Century Series of fighters in the 1950s. The F-102A was considered as interim until the more advanced F-102B could come online later; emphasis was getting a supersonic interceptor into service as soon as possible, even if it used a less powerful Pratt and Whitney J57 and a simpler M-9 fire control computer. The first YF-102 flew in October 1953.
It was a failure. The YF-102 could not even reach supersonic speeds, its ceiling was below that of even the F-89, and the prototype crashed only a week after its first flight. Convair went back to the drawing board, this time using the recently discovered area rule principle, changing the fuselage from a conventional round shape to a more streamlined “coke bottle,” lengthening and narrowing the nose, and adding shock blisters around the engine. The redesigned YF-102A flew in December 1954, and was able to meet the USAF’s requirements, though it was still slower and had a lower ceiling than the USAF would have liked. Since the F-102A was again only supposed to serve as an interim for the F-102B, which would later become the F-106 Delta Dart, the USAF was willing to overlook the shortfall in performance. The first F-102 entered service in 1956.
In service, the “Deuce,” as it became known, got mixed reviews. The fire control system was improved with an infrared turret forward of the cockpit, and it had comparatively heavy armament in the form of four AIM-4 Falcons and 24 rockets carried in the weapons bay doors. The aircraft were also re-winged with a more efficient design in 1957. Later F-102s had the rockets removed to allow carriage of two AIM-24 Nuclear Falcons.
All this aside, the delta winged design proved to be tricky to get used to, and the F-102 suffered a high accident rate. TF-102A conversion aircraft were built, which involved a radical redesign of the Delta Dagger from the intakes forward, as the TF-102 had side-by-side seating. This adversely affected performance, giving the TF-102 its moniker of “Pig.” Nonetheless, the F-102 was to perform yeoman service throughout the late 1950s and 1960s as an interceptor, supplementing the earlier F-101 Voodoo and its replacement, the F-106. As the Delta Dart entered service, more and more F-102s were relegated to Air National Guard units, where the Deuce would serve until 1976.
F-102s would see wartime service as well. As North Vietnam had a number of Ilyushin Il-28 Beagles in service, F-102s were deployed in detachments to USAF bases in South Vietnam to guard against a surprise attack. These aircraft were drawn from both active duty units and Air National Guard units under Operation Constant Guard. As the Il-28 threat never materialized, the F-102s were used as escorts for USAF missions in Laos or EB-66 jammer aircraft supporting Rolling Thunder sorties. In this capacity, the F-102 would see at least one air-to-air combat with MiG-21s, but came off second best with the loss of aircraft and pilot. Other F-102s were used as ground support aircraft, a role to which the Deuce was completely unsuited, for a brief time and with poor results—though the F-102’s infrared sensors gave it all-weather capability that at that time was matched only by the F-4D Phantom II.
Truly lacking a role, the F-102 detachments were withdrawn from Southeast Asia in 1968. F-102s were exported to Turkey and Greece in the mid-1960s, and these were used in the 1974 Cyprus Crisis; none were reported lost on either side, though rumors persist of Turkish F-102s either shooting down or being shot down by Greek F-5A Freedom Fighters.
All F-102s, foreign and domestic, were withdrawn from service by 1979. In the US, nearly all were converted to QF-102 drones and expended as targets, ending in 1986. Of approximately 900 Delta Daggers produced, at least 35 remain today in museums.
Though marked as 56-1114, this is actually 53-1801 (just below the second lightning bolt, the correct number is marked on the tail). Initially delivered to the 37th Fighter-Interceptor Squadron, an active-duty unit at Ethan Allen AFB, Vermont, it spent most of its career in West Germany, with the 86th FIW at Hahn. 1801 finished its career with the 124th FIG (Idaho ANG) before it was retired in 1972. As the South Dakota ANG wanted a F-102 in its airpark to represent Deuces flown between 1960 and 1970, it was restored and went on display at Joe Foss Field in Sioux Falls.
The display colors may or may not be entirely correct. While the 114th FIG's trademark in the F-102 was the double lightning bolts on the tail and red wing fences, the "S. Dak. Air Guard" is nonstandard; most F-102s carried the usual USAF titles. However, 56-1114, possibly because of its tail number, did carry the South Dakota ANG titling in service (along with a red nose), so this is not just for display purposes.
Incidentally, the real 56-1114 still exists and is on display at the March ARB Museum in California, in 144th FIG (California ANG) colors. 53-1801 never actually served with the South Dakota ANG!
Name: Jorge Silva
Hometown: Laredo, TX
Major: Biology, B.S.A., Business Foundations Program
Expected Graduation: May 2017
CNS Council for Diversity Engagement Member
What sparked your interest in science?
Science has always caught my attention ever since elementary; through minor observations and experiments, I began to grow fond of the subject and all the good it brought to us. Although in elementary the material was no where as dense as today, the goal was the same – to figure out how the physical and natural world functioned. The realization that everything around us can some how be tied back to science was a startling idea. Science is such a broad field and the possibilities are truly endless. Just knowing that there is still so much more to be discovered in this field is what keeps me intrigued and wanting to further my education.
Why did you choose UT Austin?
After careful consideration, I realized that UT Austin was the best school for me to attend because of all the resources it would provide me with. Also, UT was/is ranked as one of the best colleges not only in Texas, but in the Nation and the World, so that also had a major influence on my decision. Another thing I considered was the location of the school, since I would be living there for the next 4 years. Not only is Austin the Capital of Texas, but there are also so many other activities to do year-round. In my eyes, the obvious choice was UT Austin; not only would I be receiving my education from a very prestigious University, but I would also be living in a city that has so much to offer.
How (or why) did you choose your major?
I chose to major in biology because of all of the opportunities that the degree can bring you. Also, taking courses as a Biology major meets many of the requirements for health profession schools.
What have you gained/experienced at UT that you perhaps didn't expect?
Although in high school I held many leadership positions, I never thought I would be as involved at UT as I was in high school. But actually, it has been the opposite and I have participated in many more extracurricular activities here at UT than I did in high school. For one, I never thought I would be working as a student recruiter and be speaking in front of crowds giving information sessions to prospective students and their families. UT not only gave me the opportunity to do this, but it also challenged me to take on this responsibility in order to grow as a student and prepare for the future.
What UT Academic Programs and Student Organizations have you participated in?
UT offers countless (over 1000) programs and organizations for students to get involved with. Personally, I have participated in academic programs such as Summer Bridge, University Leadership Network (ULN), and Texas Interdisciplinary Program (TIP Scholars ). As for student organizations, I am an officer in the Texas Pre-Dental Society. I have also participated in various intramural sport leagues. I am also a member of the CNS Council for Diversity Engagement (CDE), which serves under Dean Vanden Bout and helps enhance the college experience of underserved students in the College of Natural Sciences. In addition, I was also part of Global Medical Brigades, where I got the chance to travel to Nicaragua and provide medical attention to the underserved citizens. All of these programs have had a major influence on my success inside and outside the classroom. Without them, I would not be where I am today.
Your most rewarding or exciting experience as a CNS student?
One of the best things that comes from being a CNS student at UT is the fact that you get to meet a lot of fascinating people. Aside from making friends in class who share similar goals and enthusiasm over science, you are also being taught by the best professors out there. Every single instructor in the CNS is truly remarkable. They are all unique and extremely well qualified. Everyday in class you learn something new, and leave in awe by the way your professor relates the information. Everyday is exciting for students in the CNS as you never know what to expect from your professors, whether its Tiff’s Treats one day, a pop quiz the next, live music, or live explosions.
Advice for students considering UT's College of Natural Sciences?
One of the biggest misconceptions that incoming students have is that they will never get to meet their professors, or vice versa, due to the size of the class. I can speak from experience and honestly say that this is certainly not true. Not only did my chemistry professor know my name, but she knew the names of all her students in all of her classes. Aside from that, I was also able to have lunch with many of my professors and speak to them as if I was talking to a friend. Our professors are really passionate about what they do, and they really have our best interests in mind. Another thing I might add, is that your work/study ethics must change. This is something that we here constantly but never really understand. The faster you realize it however, the better off you will be. The CNS is by no means a walk in the park. It’s going to take up the majority of your time and will require some sacrifices. The thing to keep in mind, however, is to remind your self of why you are here, what your motive is, and to realize that the reward is worth the cost.
Your time at UT in one sentence...
My time at UT has been a thrilling experience highlighted by learning, growth, and a lot of new friendships made.
What are your plans after graduation?
My near future goals are to graduate from UT in May of 2017 with a Bachelors of Science in Biology and an acceptance letter from a Dental School in Texas.
Nearly 1,000 Students to Participate in WSSU Commencement on May 15
WINSTON-SALEM, NC -- Christina Wareâs story is one of the many inspiring testimonials of the nearly 1,000 undergraduate and graduate students from near and afar who are expected to participate in Winston-Salem State Universityâs commencement ceremony on Friday, May 15, at 9:45 a.m., at Bowman Gray Stadium, 1250 South Martin Luther King, Jr. Drive.
Academy Award-winning recording artist, activist and actor Common will be the keynote speaker. There are no guest limits or ticket requirements for the ceremony.
It is conceivable that Wareâs story of work ethic, undeniable spirit and enthusiasm encapsulates the sentiment of her graduating 2015 classmates.
Ware, 43, of Winston-Salem, is quite active on and off campus as a mentor to other students, a member of the non-traditional student organization, the first president of Epsilon Chapter 130 of Tau Sigma National Honor Society at WSSU, a wife and proud mother of two. She is also legally blind. She wants to blaze trails, set examples and raise the bar for others with disabilities.
âIn 2007, I lost my eyesight. After a six-month pity party, I decided to continue my education and make a difference for others. Since 2008, I have spent every day of my life proving to society that having a disability does not mean we are weak. I am now an advocate for persons with disabilities,â Ware, a business major, said, "We are not handicapped, we are handy capable!"
Ware, who can be described as always pleasant and having an unlimited enthusiasm for life, says every day alive is like Christmas. She demands to be treated like everyone else and has been noted to say, âI may physically fall, but mentally I can get back up and pull a 4.0 semester.â After graduation she wants to start a Kosher/Halal foods business and become active on community boards.
The China Connection
From the City of Harbin, the capital and largest city of the Heilongjiang province of the People's Republic of China, WSSU Master of Arts in the Teaching of English as a Second Language and Applied Linguistics students Yaowen Xing and Chunling Zhang have found a second home at WSSU and in Winston-Salem. They perhaps have come the farthest distance attend the university.
With a population of more than five million people, Harbin is situated in the northeast region of China so close to Russia that only the Songhua River separates the two countries. Nicknamed the Ice City, the average winter temperature is -3.5 °F with annual lows hitting -31.0 °F. Itâs no wonder the students say the warmer weather here in the Piedmont Triad has not been lost in translation with them and itâs one of the things they enjoy.
âWe really love the weather in North Carolina, especially the long summer time, since our hometown is so cold with snow for almost 6 months of the year,â Xing, 30, noted. âWe also love the people at WSSU and the faculty who all are nice and it has been a really good experience.â
Xing and Zhang, 35, are in America as part of a Chinese education immersion program to help exchange the cultures between China and America. They enjoy working as cultural ambassadors to students in both the cultures. The two came to the U.S. in 2013 and have been teaching at Konnoak Elementary school during the early hours and studying and researching later in the day. âComing to America was a dream for me after learning about it through books, movies and music, and my time here it has been amazing,â Xing said.
Zhang, said she didnât know much about WSSU or Historically Black Colleges or Universities (HBCUâs), but after a short time here she knew WSSU would be was special part of life. âI have met many African- Americans who have been friendly and helpful. I now can say I truly have many black friends,â Zhang said. She and Xing have taken advantage of the HBCU experience. They have been often seen attending evening lectures and presentations, sports events, musical and visual arts events. With their WSSU master degrees they will return to China one day in the future to make an impact on teaching and the quality of education there.
The All-In Approach
Olivia N. Sedwick, 21, a political science major from Indianapolis, has taken âthe all-in approach" to her WSSU experience. The current WSSU student government president (SGA), honorâs student and champion athlete, chose WSSU over other schools she could have attended.
Featured in a USA Today article highlighting the HBCU experience released last June, Sedwick is quoted as saying about WSSU, âI fell in love with the school.â She says, âWe talked about things that I had never had the chance to before coming from a predominantly white high school.â
Liking the intellectual and social environment, she was comfortable becoming involved around campus. In her first year, a walk-on athlete for the womenâs track and field team, she was a 2013 CIAA Indoor Womenâs Track and Field All-Conference competitor and the WSSU womenâs shot put record holder until earlier this year, although she never competed in the throws until coming to college. In her second year she served as the sophomore class vice president while also being appointed to serve on many committees throughout the university. In that same year, she was a delegate to the UNC Association of Student Governments (UNCASG), representing WSSU students on a state-wide level. At the end of that year, she became the first African-American female elected senior vice president of UNCASG and served in that capacity for the entirety of her third year while being active as the chief of staff for the WSSU student government association that year also. Toward the end of her term in UNCASG, she decided to run for student body president and has served as the voice of the students for the duration of her last year. With all of her activities, she has maintained a 3.95 GPA throughout her time in college.
Sedwick has been selected as a UNC General Administration Presidential Intern, which begins in July. Upon completion of the prestigious one-year appointment, Sedwick plans to attend Howard University School of Law.
A Drum Major who will March for a Noble Cause
Willie Davis, 22, a social work major from Fayetteville, N.C., who has led WSSUâs Red Sea of Sound Marching Band as a drum major for his senior year, will now march to lead the charge for helping veterans and their families cope with typical and unique challenges of serving in military. Davis will be one of four Cadets with the distinct honor of being commissioned as a 2nd Lieutenant U.S. in the U.S. Army during this yearâs commencement ceremony. Despite that professionally Davis will help vets, military and families with things like dealing with emotions, he said, âI donât think I will be ready for the commissioning part (of commencement) emotionally.â
Readiness for Davis is an understatement. The youngest of three siblings, who was age 10 when his father died, Davis has been an A average student throughout life. He was in the top ten of his high school class and the first generation in his family to attend college. At WSSU, besides maintaining high academic achievement and serving in the U.S. Army ROTC, Davis has been active with the WSSU Band, the University Choir, a Campus Ambassador, a mentor to freshmen students, vice president of the WSSU chapter of Kappa Kappa Psi National Honorary Band Fraternity, a Veterans Helping Veterans Heal intern and a member of Galilee Missionary Baptist Church in Winston-Salem.
After graduation, Davis is going to graduate school at the University of South Carolina. He plans to complete that program in one year and begin his military duties. As a clinical social worker, his responsibilities may range from clinical counseling, crisis intervention, disaster relief, critical event debriefing, teaching and training, supervision, research, administration, consultation and policy development in various military settings. He wants to specialize in helping military veterans who suffer from different traumas such as Post Traumatic Stress Disorder (PTSD), paranoid schizophrenia and other conditions.
7 things to expect when you come out as transgender (Male to Female Transgender / Crossdressing Tips)
sissy.silicone-breast.com/2016/10/02/7-things-to-expect-w...
cosmouk.cdnds.net/cosmouk/20160719133538/images/blank.png
Coming out is hard. It can be difficult to explain how you feel and who you are, especially if you're still trying to "crossdress" figure all of that out yourself. There's a whirlwind, rollercoaster of a journey laid out before you.
But it's okay. No, really, it is. It's the
I was last here on a cold and grey day at the beginning or March.
Graveney stretches along the road, but All Saints sits on a quiet bend, and felt wonderfully isolated.
And not at all friendly, I have to say. It was locked, as expected, so I took aome outside shots and we moved on eatwards, but somehow I really wanted to see inside here, just to see if it could be warmer than it felt on that March morning.
I parked beside the road, I saw the door of the porch open, and a light filled space beyond.
Looked good....
The church was a hive of activity, with some people getting a table-top sale ready, others boiling the kettle and unpacking cakes for refreshments, whilst two others greeted me, and I was given my own tour.
Nooks and crannies everywhere, including an alcove in the north chapel, which must have held a figure, now as an artwork of the cross made my medieval nails found during restoration work.
Two panels of the original rood screen were still inside, though hidden away, and one had rings of concentric circles, to confuse the devil, I was told.
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The Victorians did not leave too much of a mark here, for the mellow red tiles, box pews and ledger slabs remain. There is a heavy medieval rood screen and the empty north and south aisles allow us to appreciate the building as it might originally have appeared. In the north aisle is a memorial brass to John Martyn (d. 1436) with cathedral-like proportions, being over 56 in long.
www.kentchurches.info/church.asp?p=Graveney
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GRAVENEY
LIES the next parish north-westward from Hernehill. It was called in the time of the Saxons, Graven-ea, and afterwards, by corruption of language, Gravenel, in like manner as Oxney, Pevensey, and Rumency, were corruptly called Oxenel, Pevensel, and Rumenel; (fn. 1) the name of it denoting its low and watery situation, and it is now, by contraction, usually called Grainey.
IT LIES about two miles from the high London road, on the north side of it, at the 48th mile-stone, the parish of Goodnestone intervening, in a low country adjoining the marshes, of which there is a large quantity, both fresh and salt within it, Faversham creek and the Swale being the western and northern boundaries of it. The soil of it various, there being in the level part some rich tillage land, and on the rises or small hills in it, a light soil of both sand and gravel. The church stands in the eastern part of the parish, having Graveneycourt, with an antient gateway, and numerous offices, singularly built round it, well worth observation, as denoting its former respectable state. In the western part is Nagdon, adjoining to Faversham creck, having a decoy for wild fowl, and a large quantity of marsh land belonging to it. There is but little thoroughfare here, and no village, the houses being interspersed straggling throughout it. Upon the whole though unhealthy, it has not an unpleasant aspect, being well cloathed with trees, especially elm, which are very thriving here, and in great plenty; the roads are remarkably well taken care of, as are the poor, and the whole parish seems to thrive well under the care of the inhabitants of Graveney-court. There are some parts of this parish separated from the rest by those of Faversham and Goodneston intervening.
There are several scarce plants observed by Mr. Jacob in this parish, and enumerated in this Plantæ Favershamienses.
THE ARCHBISHOP'S paramount manor of Boughton claims over the whole of this parish, as being within that hundred, subordinate to which is the manor of Graveney.
In the year 811, Wlfred, archbishop of Canterbury, purchased this place of Cenulph, king of Mercia, who had made the kingdom of Kent tributary to him, for the use of Christ-church, Canterbury, as appears by the leiger book of that priory, and that it was given L. S. A. that is, Libere Sicut Adisham, with the same liberties, immunities, and privileges that Adisham was. Soon after which, one Werhard, a powerful priest, and kinsman to the archbishop, found means to gain possession of it, and kept it till that prelate's death in 830, when Feogild succeeding to the see of Canterbury, though he sat in it but three months, yet in that time he compelled Werhard to restore Gravene then computed at thirty-two hides of land, to the church; and it was afterwards confirmed to it in anno 941, by king Edmund, Eadred his brother, and Edwyn son of the latter; (fn. 2) and it remained part of the revenues of Christchurch at the coming of archbishop Lanfranc to that see in 1070, when on his division of them, between himself and the monks of his church, this manor fell to his share, of whom it was afterwards held by knight's service. In which state it continued at the time of taking the survey of Domesday, anno 1080, in which it is thus entered, under the general title of Terra Militum Archiepi, that is, land held of the archbishop by knight's service.
In Boltune hundred the same Richard (who owed fealty to the archbishop) held of the archbishop Gravenel. It was taxed for one suling. The arable land is. In demesne there is one carucate, and eight villeins, with ten borderers having two carucates. There are five servants, and ten acres of meadow, and four saltpits of four shillings. In the time of king Edward the Confessor, and afterwards, it was worth one hundred shillings, now six pounds, of these the monks of Canterbury have twenty shillings.
Who this Richard was I do not find, though Somner calls him Ricardus Constabularius; however, it is not improbable, but he might afterwards adopt the surname of Gravene, from his having the possession of this place; certain it is, that it was afterwards held by a family who took their name from it. William de Gravene held it in the reign of king Henry III. of the archbishop, as one knight's fee. John de Gravene died possessed of it in the 56th year of the same reign, after which it became the property of the family of Feversham.
Thomas de Feversham died possessed of it in the beginning of the reign of king Edward III. leaving Joane his wife surviving, and in the window of the north chancel were formerly the arms of Feversham, A fess chequy, or, and gules, between six crosses, bottony, or; and underneath, Thomas Feversham, susticiar, & Johanna Uxor. ejus; on the pavement is a stone with two half-figures in brass for them, with an inscription round it in old French, part of which is gone; probably that which Weever mentions. (fn. 3) She afterwards entitled her second husband Sir Roger de Northwood to this manor, during her life; accordingly he paid aid for it in the 20th year of that reign, as one knight's see, which he held in right of his wife, of the archbishop, which was formerly held by Richard de Gravene. After her death her son Richard de Feversham succeeded to this manor, of which he died possessed in 1381, and was buried in this church, having married the daughter of Robert Dodde. His tomb, of Bethersden marble, remains against the south wall. In the south chancel, on the top, were two figures, and four coats of arms, the brasses gone; round the edge is this inscription, in brass, Ora pro aibs Roberti Dodde & Rici de Feuersham filii sui quonda dni de Gravene obiit, &c. Above the tomb, is a recess in the wall, with an antient carved arch above it. He had a daughter Joane, who became his heir, and married John Botiller, esq. and in her right became entitled to this manor, she died in 1408, and was buried in the south chancel here, her figure in brass on her gravestone is gone, but the inscription still remains. By her he had a son of his own name. Either he or his father was sheriff anno 22 king Richard II. John Botiller, esq the son, was knight of the shire in the 1st year of king Henry V.'s reign. They bore for their arms, Sable, three covered cups, or, within a bordure, argent; and John Botiller, probably the father, was esquire to archbishop Courtney, and mentioned in his will, proved anno 1396, being the 20th of Richard II.
There is a gravestone in the south chancel here, which most probably was for John Botiller the son; on it was his figure in brass, now gone, and four coats of arms; the two first are gone, the third Botiller, the fourth Feversham, a fess chequy, between six crosses, bottony, or. The inscription was remaining in Weever's time. This stone, I am informed, was some years ago removed out of the north chancel hither, and in the window of this chancel is this coat of arms, quarterly, first, Botiller, as above; second and third, a fess chequy, or, and gules, in chief three crosses, bottony, or; the bottom part being broken, the fourth is likewise broken. Underneath are these words remaining, Johes er, & Jonna ux ejs. Joane his wife was daughter and heir of William de Frogenhall, by whom he had a daughter and sole heir Anne, who carried it in marriage to John Martyn, judge of the common pleas, the son of Richard Martyn, of Stonebridge, who built much at his seat of Graveney court, where he partly resided. (fn. 4) He died in 1436, leaving his widow surviving, who then became again possessed of this manor in her own right. She afterwards married Thomas Burgeys, esq. whom she likewise survived, and dying in 1458 was buried beside her first husband in the north chancel of this church. His gravestone is of a very large size, and is most richly inlaid with brass, which is well preserved, having the figures of him and his wife, and other ornaments over the whole of it. There were four coats of arms, only the second of which, that of Boteler, is remaining. He bore for his arms, Argent, on a chevron, gules, three talbot bounds, passant, or. Her second husband Thomas Burgeys died in 1452, and was buried in the same chancel, where his gravestone remained till within these few years. At the upper end of the stone are two coats in brass, first Boteler impaling Frogenhall; second, a fess chequy impaling the like. Another coat, at the bottom, is gone, as is his figure.
In the descendants of Judge Martyn, residents at Graveney-court, this manor continued down to Robert Martyn, who likewise resided here, and died in the first year of Edward VI. (fn. 5) leaving his two daughters, Joane, married to Richard Argall, and Elizabeth to Stephen Reames, of Faversham, his coheirs. From them this manor was passed away by sale to John Pordage, of Rodmersham, in whose name it continued till it was at length sold to Daniel Whyte, esq. of Vinters, in Boxley, whose descendant of the same name, about the beginning of king George II.'s reign, alienated it to Mr. Edward Blaxland, who afterwards resided here, and bore for his arms, on a fess, three falcous volant, jessed and belled. He died in 1739. This occasioned this manor to be separated in several divisions and again afterwards in further subdivisions, among his descendants, in which state it now remains; but those of the male line of the name of Blaxland, still continue to reside at it. From the beginning of the last century to the middle of it, the Napletons, a family of good account in these parts of the county, were lessees of Graveney-court, and resided at it; and from that time to the latter end of it, the Houghhams were occupiers of it, and resided here. Many of both families lie buried in this church, as do all the Blaxlands, since their coming to the possession of this estate.
NAGDEN, formerly spelt Negdon, is a noted estate in the north-west part of this parish, consisting mostly of marsh land, which was once part of the endowment of the abbey of Faversham, and continued amongst the revenues of it till its final dissolution in the 30th year of Henry VIII. at which time it was valued at eight pounds per annum.
This estate thus coming into the hands of the crown, was granted by the king next year to Sir Thomas Cheney, lord warden, to hold in capite, who alienated it, in the 36th year of that reign, to Robert Martyn, of Graveney-court, who died in the first year of king Edward VI. (fn. 6) leaving his two daughters his coheirs, Joane, married to Richard Argall, and Elizabeth to Stephen Reames, who jointly possessed this estate. After which both these moieties seem to have been conveyed to Ciriac Petit, of Colkins, in this neighbourhood, who died possessed of the entire see of it in 1591, and in his descendants it continued down to Mr. William Petit, who in 1709 conveyed it by sale to dame Sarah Barrett, of Lee, widow, who died in 1711, upon which this estate came to her only son by her first husband, Sir Francis Head, bart. who died possessed of it in 1716. (fn. 7) He left four sons, who became entitled to this estate on their father's death, as coheirs in gavelkind. On the death of the eldest Sir Richard Head, bart. in 1721, his share devolved to his three brothers. James Head, esq. died afterwards intestate in 1727, and unmarried, on which Sir Francis Head, bart. and John Head, D. D. became possessed of it in undivided moieties, and the latter that same year conveyed his moiety of it to the former, who in 1745 sold the entire fee of it to John Smith, esq. of Faversham, who has since conveyed it to his son, John Smith, junior, esq. of Ospringe, the present possessor of it. The estate of Nagden pays nine shillings per annum, on Lammas day, to the vicar of Graveney, in lieu of tithes.
Charities.
On a tablet in the church, the benefactions of several pieces of land are recorded, amounting in the whole to upwards of four acres. These are put up as benefactions to the church; but by the information of the clerk, they belonged to the poor, to whom the yearly produce of them was distributed till of late. It is now applied to the repairs of the church.
The poor constantly relieved are about ten, casually 25.
GRAVENEY is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Ospringe.
The church is dedicated to All Saints, and consists of three isles and a high chancel, and two side ones formerly called chapels, the south one being dedicated to St. John, and the north one to the Virgin Mary. The steeple, which is a tower, stands at the north-west corner. In it are three bells. The antient gravestones in this church have been removed from where they originally laid, to make room for the present ones. Thus that of John Martyn, as I am informed, has been removed out of the north into the south chancel. In this north chancel they have been likewise still further displaced; there are now two rows of gravestones in it, lying three and three. In the west row are now, the first southward, Judge Martyn's; the second, Mr. Edward Blaxland's, who died in 1739; and the third, Thomas Burgeys, esq. For the making room for Mr. E. Blaxland's, Judge Martyn's stone was removed from the middle or second place to the first, where before his son's lay, till removed to the south chancel. This practice, of disturbing the ashes of the dead, as is but too frequent in churches of late, calls loudly for some authority to prevent it in future.
The church of Graveney, with the advowson of the vicarage, was in very early times part of the possessions of the priory of St. Mary Overies, in Southwark, with which it continued till the final dissolution of it in the 31st year of king Henry VIII. when it came into the hands of the crown, together with all the revenues and estates belonging to it.
The parsonage remained in the crown some years longer than the advowson of the vicarage, as will be mentioned hereafter, that is, till the 3d year of queen Elizabeth, when the queen granted this rectory, being then valued at 7l. 6s. 8d. yearly rent, to archbishop Parker and his successors, in exchange for other premises. (fn. 8) Since which it has continued part of the possessions of the see of Canterbury to this time.
This parsonage has been from time to time demised on a beneficial lease, at the above yearly rent. In 1643 Mrs. Elizabeth Robinson, widow, was tenant of it. John Baker, esq. of St. Stephen's, near Canterbury, is the present lessee of it.
But the advowson of the vicarage did not continue so long in the crown, for it was granted, among others, in 1558, to the archbishop and his successors, (fn. 9) with whom it now continues, his grace the archbishop being now patron of it.
This vicarage is valued in the king's books at fifty pounds, and the yearly tenths at 1l. 4s. per annum. In 1578 there were communicants here ninety. In 1640 the communicants were sixty-five, and it was valued at sixty pounds per annum.
In the year 1244 archbishop Boniface, on the presentation of the prior and convent of St. Mary Overies, as appears by an antient book belonging to it, instituted Ralph, the curate of Gravene, to the perpetual vicarage of this parish, so that he should receive and take in the name of it, all fruits and oblations, with all other things belonging to the church, excepting two sheaves of the tithe, and should take the same to his own use.
In the same manuscript, on a dispute between the prior and convent, rectors of this church, and Richard, lord of Gravenel, concerning tithes in this parish, it was decreed in 1283, before the rural dean of Ofpringe, that the vicar should receive, in the name of the religious, as well as in his own right, all tithes arising in future from the feedings and pastures in his own marshes, called North-marsh and Leved-marsh, which should be paid to him without any cavil or exception. (fn. 10)
The vicar has a house and two acres of glebe land.
¶The vicarage is worth about fifty pounds per annum. He is entitled, by the above composition, to all tithes, excepting the two sheaves mentioned in it, and by prescription likewise; which third part of the corn tithes is now usually known by the name of the vicar's third sheaf. But the impropriator's lease being for all the tithes of the parish, without any such exception, has occasioned many quarrels and disputes about this third sheaf, which are now entirely subsided, and the vicar is accustomed to take one shock out of every thirty shocks of corn, in right of his vicarage.
More in here than I expected to see. Back in 83 as a spotty teen I used to regularly visit the George next door, we used to go there to play pool and have a pint (if you had the money the landlord had the beer) we would all ride out there on our crappy little 50cc mopeds. Mine was a little gem, it was an orange Mobylette reg SRT 87M, that little French baby used to go like a rocket it was pedal start and had no rear suspension, the springs were in the saddle. The only problem it had was being air cooled (French Technology) it would get hot and slow down about 3 miles before the pub, this was always expected, so as I felt that holding back feel I would pip my tiny little pathetic horn and my pals would pull over, then we would proceed to piddle on the cylinder head, that great burst of aromatic steam was not the best but it worked like a charm!! Its the truth the whole truth and nothing but the truth!